In ancient times, the sage Viśvāmitra was revered as the source of the potent seed of desire and similar energies. This seed-power, considered the most fundamental and culminating force, is transformed through the syllables of the sacred mantra, manifesting in a form that possesses six distinct limbs. The practitioner, guided by these teachings, is instructed to meditate at the base of the wish-fulfilling tree, imagining himself within a radiant pavilion crafted of gold. Within this golden space, on a lotus resting upon the earth, one envisions the divine form of the god, resplendent and blue like a flawless sapphire. The deity sits gracefully, his left thigh placed in a particular posture, and is lovingly attended by Sita and Lakshmana, who serve him with devotion and reverence. Alternatively, the devotee may choose to remember Hari, the embodiment of victory, invoking him with the Smara and other mantras. Rama, shining with the cool brilliance of the moon, is visualized with the syllable ‘ṅe’ at the end and accompanied by the steadfast ‘dhruva’ and other sacred syllables. The priest, devoted to this path, is to perform all acts of worship using the six-syllabled mantra. Yet, there is also a distinguished great mantra of ten syllables, whose sage is Svarat. Empowered by ‘svaha’ and motivated by pure desire, the practitioner should perform the six ritual limbs in the prescribed order. The ten syllables of the mantra are to be placed upon the navel, feet, knees, and legs, each location sanctified by the sacred sounds. The meditation is further adorned by visions of canopies bedecked with mandara flowers and grand gateways. The scene is filled with auspicious beings—Rakshasas, monkeys, and gods—all riding in splendid aerial chariots. Sita graces Rama’s left side, while Lakshmana stands nearby, enhancing the beauty of the divine assembly. With this vision firmly established, the priest should recite the mantra one hundred thousand times, focusing his mind with unwavering concentration. Rama, now visualized with the syllable ‘ṅe’ at the end, holds a bow in one hand, and with the syllable ‘ṅai’, Sita appears, radiant and beautiful as fire itself. The scripture declares both the meter and the deity: Rama, the mighty destroyer of Rakshasas, is the focus of this worship. The proper placement of syllables, the meditation, the preliminary rites, and the acts of worship are all to be performed in their prescribed order. The mantra incorporates the syllable ‘tāra’, ‘namo bhagavate’ following ‘Rama’, and the word ‘candrabhadraka’. The name of Rama is to be invoked in two ways: preceded by ‘śrī’ and by ‘jaya’. The meter is identified as ‘devatā’, and Rama is again praised as the destroyer of mountains of sin. All acts of meditation, worship, and related rituals are to be performed for him, just as with the ten-syllabled mantra. There is also the mantra of eighteen syllables, dedicated to the Purusha, which should be placed within the heart. In this mantra, ‘tāra’ serves as the seed, ‘namaḥ’ as the energy, and the forms invoked are moon-eyed, oceanic, fiery, and six-armed. The worship is accompanied by the sounds of drums, kettledrums, conches, trumpets, and other instruments, filling the air with divine music. The atmosphere is fragrant with sandalwood, aloe, musk, camphor, and other sweet scents. Divine women and Gandharvas sing hymns with unblemished voices, their melodies exalting the Lord. Within this vision, Rama stands with Saumitri (Lakshmana) and Sita, adorned with a crown of matted hair. Having slain the demon Ravana and returned victorious, Rama has secured the protection of the three worlds. The ritual proceeds as before, with offerings of clarified butter and rice pudding. At the end of the pair of ‘Han’ syllables for Rama, the final part of the mantra is especially dear to armor, weapons, and fire. For this, sage Viśvāmitra prescribes the Anuṣṭubh meter. Again, as previously described, the practitioner should meditate, employing the syllables of the mantra in their proper sequence. He should recite ‘tāra’, his own seed-syllable, ‘kamalā’, and ‘Rāmabhadra’. At the conclusion of the phrase ‘destroyer of ten-headed’, he should pray: “Protect me, grant this.” This thirty-two syllabled mantra, though devoid of seed-syllables, is a bestower of fruits. Here, the deity is Rāmabhadra, the seed is the practitioner’s own, and the energy is Indirā (Lakshmi). Having established the five limbs, the devotee should arrange the mantra’s syllables in their ordained order, placing them at the mouth, the two joints of the arms, the breasts, the heart, and the navel. In all these acts—meditation, worship, and related rituals—he should proceed as previously instructed, honoring the divine with steadfast devotion and reverence.