When the practitioner has perfected the sacred mantra, he is then empowered to fulfill his cherished aim. To remove any obstacles that might hinder his progress, he should offer oblations using sticks from the pippala tree. Through this observance, he swiftly attains not only two thousand garments but also dominion over the earth itself. At this stage, the practitioner invokes the mantra: “Give me a garment, O Shukra!”—a mantra that begins with ‘dhruva’ and ends with two ‘ṭha’s. In this practice, the Daitya is invoked as the presiding presence, the seed (bīja) is the deity, ‘dhruva’ is its inherent power, and ‘vasupriyā’ signifies the love of wealth. The invoked being appears clothed in white, anointed and adorned, bestowing wealth with an open hand. To achieve the desired result, the mantra must be recited ten thousand times, with a tenth part of that number offered into the sacred fire with ghee. The offerings should be made with white, fragrant flowers, especially on the auspicious day of Bhṛgu, which is Friday. These mantras are potent and must always be kept secret, not shared with just anyone. They are to be revealed only to a devoted disciple or to one’s own son. By obtaining these mantras and following the practice, a person swiftly attains all their desired goals. Indeed, even Brahma and the other gods, upon learning this, would become capable of creating the worlds themselves. The mantra used in this practice is composed of eight syllables, and the sage who presides over its use is Narayana. The seed is ‘Om’, ‘yam’ is its energy, and its application is for the attainment of all things. For the heroic, a crest is prescribed; for the celestial, armor is considered appropriate. The practitioner should also employ the six-syllabled mantra arising from the six-limbed formula. With the Sudarshana mantra, the practitioner establishes the boundaries of the directions, ensuring protection and sanctity. For wielding the mantra as a weapon, the formula ‘astrāyaphaṭ’, consisting of twelve syllables, is used. The root syllables are then placed upon one’s own body: at the base, heart, and mouth. For those devoted, the syllables are also placed at the throat, navel, heart, breasts, sides, and back. Further, the practitioner places the syllables upon the joints of the arms and legs, and upon the fingers, all while reciting the Veda. They are also placed on the head, eyes, heart, belly, thighs, shanks, and both feet. According to Vedic instruction, the syllables are placed upon the heart, thighs, and feet, while the remaining placements create what the best of ritual experts call the “cage of glory.” Some authorities say these placements should be done with the ending ‘namah’. The eight-syllabled mantra is considered by the ancient sages to be the very essence of the eightfold nature—encompassing greatness and all the eight natures. The best practitioner is able to make this mantra pervade the whole body with a single placement. The wise recite each divine name and place it at its corresponding location. There are twelve such forms, each associated with the twelve Adityas. This “Manu” is said to be eightfold in nature, composed of eight elements. The priest places the twelve forms, in their proper order, upon the forehead, belly, heart, throat, right side, shoulders, and even upon the hump. With the Mitra mantra, Madhava is placed; with the Varuna mantra, Govinda; with the Vivasvat mantra, Trivikrama is placed accordingly. Thereafter, Hrishikesha is invoked with the Parjanya mantra. The twelve-syllabled mantra is then placed on the top of the head. The practitioner continues, placing the mantra at the dhruva, crown, armlets, necklace, and finally at the makara symbol. At the end of the yellow garment, the Srivatsa mark is placed, as well as at the chest region. Finally, the practitioner recites: “He who shines with the brilliance of a thousand suns,” thus invoking the supreme radiance and power of the Divine.