O Narada, listen with care as the nature and structure of mantras are revealed. When a mantra becomes broken, it must be abandoned, for such a fractured utterance brings only troubled results. Whether it is a vidyā or a mantra, it may be composed of seventeen syllables. If a tear or break occurs in the middle, that mantra is considered faint and loses its potency. Indeed, at the beginning, middle, and head of the mantra, four types of tears are recognized. Further, there is mention of a mantra of twenty syllables, which is joined with desire. A mantra with seven syllables is known as a child-mantra, while the youth-mantra is endowed with eight syllables. There exist mantras of thirty syllables, of sixty-four syllables, and even of a hundred syllables. A mantra of nine syllables, when joined with the syllable ‘ta’, is described as thirtyfold. At the end of such a mantra, one may find a crest, armor, eye, and tear. In some mantras, the syllable ‘phaṭ’ appears six times at the beginning, end, and middle. There is also a mantra consisting of a single syllable, called ‘kūṭa’, which is said to be indivisible. Mantras may also comprise six syllables, or be without a seed, or even have one and a half times seven syllables. A mantra endowed with one and a half seeds, and three, contains twenty syllables. If the syllables of a mantra are dental, it is considered bewildered, and such a mantra is regarded as hungry, lacking the accomplishment of mantra power. A mantra with twenty-three syllables is called arrogant, while one with twenty-nine syllables is regarded as deficient in its limbs. Such a mantra is excessively cruel and is condemned in all rituals; it is to be known as ashamed and unsuitable for any ritual. From mantras beginning with sixty-five syllables down to those with nine syllables of delight, and including mantras of thirteen syllables and those with fixed syllable counts, all are described. There are mantras with one hundred, one hundred fifty, or even two hundred syllables. Mantras whose syllable count is fixed and devoid of affection are thus characterized. Those that are excessively long in practice are declared slack, and mantras beyond this, taking the form of hymns, are considered as such. Those who recite mantras without understanding their faults and qualities are cautioned. Here, the method for rectifying mantras corrupted by faults such as being broken is declared. Even so, any mantra whatsoever may yield all accomplishments when properly understood. Thus, perfection in posture is attained by the application of yoni-mudra and bandha. Now, O Narada, the secret is to be revealed. One who is devoted to the guru’s permission, endowed with prosperity and consecration, and who knows the essence of mantras, tantras, and their meanings—capable of both restraint and favor, skilled in extracting truth, humble, and well-dressed, constantly engaged in prescribed practices—such a one is called a teacher. Endowed with the means of tranquility and other virtues, possessing faith and a firm mind, steadfast in vows and conduct, grateful, and fearful of wrongdoing—a disciple should be of such a nature; otherwise, he brings sorrow to the teacher. Now, let the proper ritual be described. Five threads are to be laid out: one each to the east, west, south, north, and downward. Upon these, in the first and foremost position, the first is to be placed; in the second, the second. In each fire enclosure, the fifth letter is to be placed accordingly. Thus, the sacred science of mantras, their structure, their faults and perfections, and the qualities of both teacher and disciple, as well as the method of ritual arrangement, are revealed for those who seek accomplishment on this path.