In the sacred narrative, it is proclaimed that for one who follows these teachings, nothing is unattainable within the three worlds. Yet, this wisdom is not to be imparted to students who are undisciplined or who slander others; such individuals are unworthy of its power. What more need be said? The Lord of Monkeys, Hanuman, is the granter of all boons. To begin, one should recite the mantra, “Tāra, obeisance to Hanuman,” while moving the three intestines, engaging in yogic practice. Through this, the true nature of the self is realized, followed by the attainment of the pair of illuminations. The sage Vasiṣṭha is invoked as the spiritual guide, Anuṣṭubh is the meter, and the deities are once again called upon for support. Having established the six limbs of the body with the syllables of the mantra, meditation upon Hanuman, the Lord of the monkeys, is undertaken. The practitioner sits, mind absorbed in spiritual contemplation, within a grove of banana trees, the environment serene and conducive to inner focus. After meditating in this manner, the mantra is recited one hundred thousand times, and one-tenth of that number is offered in oblations of sesame seeds. Such dedicated recitation certainly destroys the agitation of passion, leaving no room for doubt. Now, another mantra is revealed, supreme for driving away spirits. The wind at the edge of the forest is invoked, moving in two directions, as part of the ritual. For this mantra, Brahmā is the sage, Gāyatrī is the meter, and the deities are again invoked. With the seed syllable rich in six long vowels, the six limbs are addressed. The foremost practitioner contemplates at the root of the Pārijāta tree, offering three portions of honey in worship upon the seat as previously described, maintaining a pure mind. When this practice is performed, the afflicted person is released, and the possessing spirit quickly flees. This mantra and its ritual should be given to Parīkṣit, to a disciple, or to one’s own son. By worshipping as prescribed, one attains the stated result. All beings are born and perish, each according to their own actions. Having surpassed other kings, a request is made to dispel a lingering doubt: how did Kārtavīrya Arjuna attain the status of being served upon earth? It is explained that by worshipping Dattātreya, he obtained the highest brilliance. He conquered enemies in battle and swiftly recovered what was lost. Now, the means to attain all accomplishments is revealed. The practice is endowed with the tranquility of Brahma, the moon, and sleep, joined with the fire of desire and the point. With the sound “repha” or “va,” the seat is infinite, fire-born, and situated at the ears. The mantra consists of fewer than twenty syllables, beginning with “tāra,” and marked by nail-like letters. Kārtavīrya Arjuna is divine; the seed-power is fixed in the heart. With the fourth syllable joined with peace, and the first joined with desire, the head and limbs are addressed. With the crest, the goad, and the lotus, along with speech, one establishes the armor upon the heart, abdomen, navel, abdomen again, and the secret region. The ten seed syllables are placed in the middle of the two “praṇava” sounds. The brows, ears, eyes, nose, mouth, throat, and limbs are all included in the ritual. For the attainment of all desired accomplishments, meditation upon Kārtavīrya, lord of men, is recommended. He is envisioned with fifty skillful arms, arrows in his left hands, and bows as well. King Arjuna is meditated upon as the descent of the discus-bearing Lord Vishnu. With rice grains and milk pudding, worship is performed at the seat of Vishnu. This practice destroys the pride of thieves and the pride of ghosts. It eradicates the wicked, removes suffering, and eliminates misfortune and calamity. Thus, through these sacred instructions, the seeker is guided to the fulfillment of all desires, the removal of obstacles, and the attainment of spiritual brilliance.