The sage described the sacred procedure, instructing that the ten syllables of the mantra must be placed upon the navel, feet, knees, and legs, establishing their presence at the body’s vital points. In the mind’s eye, the practitioner envisions splendid canopies adorned with mandara flowers and magnificent gateways, creating an auspicious and divine setting. Within this celestial vision, Rakshasas, monkeys, and gods—each riding splendid aerial chariots—assemble, their presence signifying auspiciousness. Rama appears, radiant and resplendent, with Sita gracing his left side and Lakshmana standing beside him, both enhancing his beauty and majesty. Having established this sacred meditation, the priest is to recite the mantra with unwavering focus, repeating it one hundred thousand times. Rama is visualized with the syllable 'ṅe' at the end, holding a bow, accompanied by the syllable 'ṅai', while Sita stands beside him, radiant as fire herself. The meter and the deity are prescribed: Rama, the destroyer of Rakshasas, is the focus of all devotion. The ritual involves careful placement of syllables, meditation, preliminary rites, and worship, each step performed with reverence. The syllable 'tāra' and the phrase 'namo bhagavate' are to be appended at the end of 'Rama', along with 'candrabhadraka', further sanctifying the mantra. The name of Rama is invoked in two forms—preceded by 'śrī' or by 'jaya'—each conferring its own blessing. The meter is declared as 'devatā', and Rama is again praised as the destroyer of all sin. Meditation, worship, and all related acts are to be performed for Rama just as with the ten-syllabled mantra, ensuring every aspect is observed with devotion. For the Purusha, an eighteen-syllabled mantra is to be placed in the heart, with 'tāra' as the seed, 'namaḥ' as the energy, and Rama visualized with moon-like eyes, oceanic depth, fiery brilliance, and six arms. As the ritual unfolds, the air is filled with the sounds of drums, kettledrums, conches, trumpets, and other instruments, creating a vibrant and sacred atmosphere. The space is fragrant with sandalwood, aloe, musk, camphor, and other exquisite scents. Divine women and Gandharvas sing with flawless voices, their hymns filling the air. Rama is envisioned seated with Saumitri (Lakshmana) and Sita, his hair crowned in matted locks. Having slain Ravana and fulfilled his mission, Rama stands as the protector of the three worlds. The ritual continues as before, with offerings of clarified butter and rice pudding made in devotion. At the close of the pair of 'Han' syllables for Rama, the final part is especially dear to armor, weapons, and fire, signifying protection and strength. The sage Viśvāmitra prescribes the Anuṣṭubh meter for this mantra, ensuring its proper rhythm and power. The practitioner is to meditate again, as before, using the syllables arising from the mantra, in their proper sequence. The recitation includes 'tāra', one’s own seed syllable, 'kamalā', and 'Rāmabhadra'. At the end of the phrase 'destroyer of ten-headed', one should pray, “Protect me, grant this,” seeking Rama’s divine grace. This thirty-two-syllabled mantra, though devoid of seed syllables, is a bestower of all fruits. Here, Rāmabhadra is the deity, one’s own seed is used, and Indirā (Lakshmi) is the energy. The practitioner is to place the five limbs and arrange the syllables of the mantra in order: at the mouth, the two joints of the arms, the breasts, the heart, and the navel. As previously described, meditation, worship, and all related acts are to be performed for Rama. Meditating on Rama, golden in complexion, the mantra is recited one hundred thousand times with deep concentration. The syllables 'tāra', 'māyā', the pair 'ramā', and 'daśaratha' with 'hṛṃ' are invoked. At the close of the three worlds, the Lord is addressed, shining like gold, with 'hṛd' at the end. At the conclusion of 'Āñjaneya', for the guru, 'hṛd' is again the final syllable. After this, the word 'Rāma' follows, with 'hṛdaya' as the fifth syllable. At the end of 'Rāma', 'candra' and 'bhadra' are added; at the end of 'ṅem', 'Pāvakavallabhā' is invoked. Rama is depicted accompanied by fire and Śeṣa, his head crowned with the moon’s gentle glow. For this mantra, Brahmā is the sage, Gāyatrī is the meter, and Rama is the deity. The visualization is set upon a lotus seat atop the Mandāra altar on the bank of the Sarayū river. Rama is seated with his left thigh placed, his hand joined with Sītā and Lakṣmaṇa, radiating divine grace and protection. Thus is the sacred ritual and meditation upon Rama, as prescribed by the ancient sages.