At the conclusion of the double “Han” syllables found in the mantra for Rama, the final portion holds a special affinity with armor, weapons, and fire, signifying their sacred connection. The revered sage Viśvāmitra has prescribed that this mantra be recited in the Anuṣṭubh metre, lending it a rhythmic and measured cadence. Following this instruction, one should meditate, as previously described, upon each syllable arising from the mantra, proceeding in their proper sequence. In this practice, the devotee is to recite the sacred syllable “tāra,” followed by one’s own seed-mantra, then invoke “kamalā,” and finally “Rāmabhadra.” Upon reaching the end of the phrase “destroyer of ten-headed,” one should add the heartfelt plea: “Protect me, grant this.” This mantra, composed of thirty-two syllables and devoid of extraneous seed-sounds, is renowned as a bestower of great fruits. Within this sacred formula, Rāmabhadra is the presiding deity; the practitioner’s own seed is the bija, and the energy (śakti) is Indirā. After establishing the five limbs, one should carefully arrange the mantra’s syllables in their proper order, placing them sequentially at the mouth, the two arm-joints, the breasts, the heart, and the navel—each location sanctified by the power of the mantra. With these preparations complete, the devotee should proceed to meditate, worship, and perform all associated acts as previously described for the deity. One should visualize Rama, golden in complexion, and with unwavering concentration, recite the mantra one hundred thousand times. The mantra is further enriched by the inclusion of the syllable “tāra,” “māyā,” the pair “ramā,” and “daśaratha” with the powerful “hṛṃ.” At the close of the invocation to the three worlds, the mantra for the Lord concludes with “hṛd,” shining brilliantly like gold. Similarly, after the name “Āñjaneya,” the mantra for the guru ends with “hṛd” as the final syllable. Next, the word “Rāma” is recited, with “hṛdaya” as the fifth syllable. At the end of “Rāma,” the words “candra” and “bhadra” follow; after “ṅem,” “Pāvakavallabhā” is uttered. This visualization reveals Rama accompanied by fire and Śeṣa, his head graced by the radiant moon. The sage of this mantra is Brahmā, its metre is Gāyatrī, and Rāma is its divine focus. The setting for this sacred worship is the lotus seat upon the Mandāra altar, situated on the banks of the Sarayū river. There, with his left thigh placed, Rama is joined by Sītā and Lakṣmaṇa, his hand resting with theirs, the three of them shining with the clarity of pure crystal—a vision meant for those who seek liberation. All six oceans are invoked in this worship, and the daily offerings and rituals are to be performed with devotion. All these acts, as indicated in the single-syllable mantra, pertain to the sage’s meditation and worship. The three-syllabled mantra is hailed as the king among mantras, sixfold in its potency, and capable of granting all desired objects. Just as with the single-syllable mantra, the sage’s meditation and worship are to be performed for these as well. This great mantra also exists in an eight-syllabled form, to be honored by sages and aspirants alike, just as the six-syllabled one is. The eight-syllabled mantra, “Śivomārāma,” is proclaimed to grant all accomplishments. Here, Śivomārāmacandra is declared as the deity to be worshipped. After establishing the six limbs, one should meditate within the heart upon this one who is worshipped by the gods. The worship includes venerating the matted-haired one, whose entire body is smeared with sacred ash. The devotee is to meditate upon the three-eyed goddess, who holds a noose, goad, bow, and arrows. Offerings of bilva leaves, fruits, flowers, sesame seeds, or lotuses are to be made with reverence. The mantra continues: the syllable “tāra,” “Māyā,” Bharata’s elder brother Rāma, and Manobhava are invoked. Here, Aṅgiras is the sage, Chandas is the metre, and once again Gāyatrī is the presiding deity. Using the mantra’s syllables, one should perform the limb-rites, employing the vision of the moon, the sage, and the earth. The syllable “praṇava” forms the heart of the mantra, Sītāpati is Rāma, and “ṅeṃtimaḥ” marks the end. In this context, Agastya is the sage, Chandas is the metre, and Bṛhatī is the deity. With the syllables of Rāma, ocean, fire, Veda, and “akṣi,” the five-limbed rite is performed. One should utter the syllable “tāra” and “hṛṃ” for the abode that is worthy of service by the wise. For the chief among those of noble fame, Bhṛgu is the sage, and the practice is accompanied by a desire for the results that such devotion brings. Thus, the sacred instructions are laid out: the sequence of mantras, their syllables, the associated sages and metres, the rites and meditations, and the vision of Rama himself—each step a pathway to the highest accomplishment and liberation.