In the sacred practice described, one is first instructed to place the mantra syllables that culminate in the heart firmly upon the head, establishing a foundation of spiritual resonance. These syllables, along with the five sections of the mind, are carefully arranged, signifying a profound alignment of inner faculties. Then, the supreme secret is revealed—the highest placement of the mantra, which grants access to the lord of the eight powers, beginning with aṇimā, the ability to become minute. There is no doubt in the efficacy of this practice. Enclosing the mantra with utterances that begin with 'tāra' further empowers it, and wrapping it within the protective embrace of the Gāyatrī, it is placed upon the seat of the mother syllables. The adept practitioner then situates the root mantra, again enclosed by the mother syllables, at its proper place. The wise are advised to first position the syllables of the mother, avoiding the threefold ones, at each designated location. Through this excellent arrangement, the practitioner attains a state equal to Krishna in direct realization. Even the gods bow to such a one; what then can be said of men on earth? Meditating upon the deity within one’s own heart—the giver of all desired blessings—the mind is drawn into a vision of Vrindavana, cool and enchanting, adorned with clusters of blossoming creepers entwined together. Within this sacred grove, bees hum in swarms, eager and auspicious in their activity, while flocks of peacocks dance, filling the air with charm. The pure dust from sleepless clusters of lotuses sanctifies the ground, gray and holy, constantly attended by those whose devotion is unwavering and whose hearts are stirred with love. Beneath this wondrous scene, upon a golden altar, rests a peerless throne of jewels. At its center, upon an eight-petaled lotus, Mukunda stands, radiant. He is clad in yellow garments, his face shining like the moon, his eyes as lovely as lotuses. He is worshipped by the lotus-eyed women of Vraja and surrounded by herds of cows. Having meditated thus, the wise practitioner recites the mantra twenty thousand times. Then, for its accomplishment, the mantra is recited one hundred thousand times on the earth, with unwavering concentration. On the previously described Vaiṣṇava altar, the practitioner mentally establishes the image at its root, and proceeds to worship the flute at Mukunda’s mouth, the garland of forest flowers, and the Kaustubha gem. White tulasī leaves, smeared with white sandalwood paste, are offered, followed by two pairs of horse-shaped ornaments on the right. According to the rite, two lotuses are offered at the head, and then all flowers are offered to all parts of the body. On the left, Rukmiṇī is placed—ever youthful, red in hue, and embodying the quality of passion. The practitioner worships Dāma, Sudāma, Vasudāma, and Kiṅkiṇī. In the corners of Agni, Nairṛti, Vāyu, and Īśa, the heart and other parts are honored. Rukmiṇī, Satyabhāmā, and Nāgnajitī, each of virtuous character and adorned in splendid, beautiful, variegated garments and ornaments, are revered. Nanda the cowherd, Yaśodā, Balabhadra, and Subhadrikā are also present—the parents, pale yellow in hue, displaying gestures of knowledge and fearlessness, each holding a beautiful vessel full of milk pudding. Bala, white as a conch and the moon, holds a pestle and a plough. The artful one, dark-complexioned and auspicious, Subhadrā, adorned with auspicious ornaments, is seen holding the flute, vīṇā, golden staff, conch, horn, and other such instruments in their hands. Thus, in this sacred vision and ritual, the practitioner is enveloped in divine presence, devotion, and the fulfillment of spiritual aspiration.