Listen, O Narada, as the nature and qualities of mantras are revealed. There exists a mantra of a single syllable, known as the 'kūṭa', which is said to be indivisible and whole in itself. There are also mantras of six syllables, or those that lack a seed syllable, and some whose length is one and a half times seven syllables. A mantra endowed with one and a half seeds and three more is said to contain twenty syllables. If a mantra’s syllables are dental in pronunciation, it is considered bewildered, and such a mantra is regarded as hungry, lacking the power and accomplishment that come from mantra practice. A mantra of twenty-three syllables is known as arrogant, while a mantra with twenty-nine syllables is said to be deficient in its limbs. Such mantras are excessively cruel and are condemned in all rituals; they are to be understood as ashamed and are unsuitable for any ritual use. The tradition further describes mantras beginning from sixty-five syllables down to those of nine syllables of delight. Mantras with thirteen syllables, as well as those with other fixed syllable counts, are also enumerated. There are mantras of one hundred, one hundred and fifty, or even two hundred syllables. Mantras whose syllable count is fixed yet devoid of affection are thus described. Those that are excessively long in their recitation are declared to be slack, and mantras that go beyond this length take the form of hymns. Those who recite mantras without knowing their faults and virtues may err. Therefore, I declare to you the method for rectifying mantras that have become corrupted, whether by being broken or otherwise impaired. Truly, any mantra, if properly approached, may yield all accomplishments. The perfection of posture in practice is attained by the application of yoni-mudra and bandha. Now, O Narada, listen as I reveal to you the secret. One who is devoted to the permission of the guru, endowed with prosperity and consecration, who knows the essence of mantras, tantras, and their meanings, and who is capable of both restraint and favor—such a one is worthy. A true teacher is skilled in extracting the truth, humble, and well-dressed. Constantly engaged in the prescribed practices, endowed with tranquility and other virtues, possessing faith and a firm mind, steadfast in vows and conduct, grateful, and fearful of wrongdoing—such is the teacher. A disciple should likewise possess these qualities; if not, he brings sorrow to the teacher. Now, let the ritual be performed: lay out five threads in the directions of east, west, south, north, and downward. In the first and foremost place, set the first; in the second, set the second. In each fire enclosure, place the fifth letter accordingly, beginning with the first letter of the name, up to the letter of the mantra and others. By circumambulation, the second is known as the 'sādhya' position. In the enclosure of two letters, it is considered 'siddha' and 'asiddha'. In the third enclosure, it is 'susiddha', and in the fourth, 'siddhāri'. In the fourth enclosure, if the name letter appears earlier, then the positions are called 'sādhya-siddha', 'sādhya-sādhya', 'susiddha', and 'ripu'. Following the method previously mentioned, the wise proceed in order with these pairs. In the fourth and in the group of four, the wise should count in this way. The 'riddha-siddha' is as stated; from the doubling, it is 'siddhi-sādhya'. The accomplishment of a task that is already attainable is achieved in half the usual time; but if the task is only partially attainable, it takes twice as long to complete. Thus, O Narada, are the mysteries of mantra, their structure, their faults and perfections, and the way of practice and accomplishment revealed.