O best of sages, listen as the profound nature of the mantra is revealed. The sacred syllable known as ‘tāra’ is none other than Māyā herself, the divine power of illusion. When this mantra is realized, the practitioner becomes tranquil and serene, like the gentle radiance of the moon, and all things become accessible to him. This mantra is of the essence of the fivefold Brahman, embodying its subtle and all-pervading reality. The supreme light, the highest Brahman, is declared to be the very deity invoked by this mantra. ‘Svāhā’ is recognized as the heart of the mantra, while ‘so ’ham’—the affirmation ‘I am He’—is its head. The sacred syllable praṇava, or ‘Om’, is called the eye, and the mantra’s weapon is the combined power of Hari and Hara. He who is invoked is of all forms, known by countless names, imperishable, supreme, and sovereign over himself. Upon the seat of worship and within the sacred syllable, he is contemplated with all his limbs and divine coverings. In this way, the highest truth arises—just as the Upanishadic statement ‘That Thou Art’ declares—where all distinctions dissolve into unity. Brahma is regarded as the seer of this mantra, with Gayatri as both its meter and its chant. Desire is its seed, and its power is thus proclaimed. All that is spoken in the Purushottama mantra also applies to this one, for the attainment of all desires is prescribed by the most enchanting sages. The mantra, ending with ‘namah’ and ‘om’, is the very word that bewilders the three worlds. The seed of Shri is its power, and with this seed alone, it possesses six limbs. For the fulfillment of its purpose, one hundred thousand recitations and an offering of clarified butter, one-tenth the number of recitations, are prescribed. When this is performed, O best of Brahmins, Shri Dhara himself appears before the devotee. For this mantra, Shaunaka is the seer and Virat is the meter, as tradition declares. The Virat meter is thus named, and Hari is of the very nature of the Supreme Brahman. He appears as the god bearing the conch and discus, four-armed and crowned, worshipped by the great sages beginning with Sanaka and by all the gods. In the morning, his earrings shine like the orb of the rising thousand-rayed sun. He is the god who grants fearlessness and blessings, bestowing them with joy. Surrounded by the attendants of the first enclosure, he is accompanied by those bearing the discus, conch, mace, and sword. He is worshipped by Sanaka and the others, by Śākteya, Vyāsa, Nārada, and the Śaunakas. For this worship, one hundred thousand recitations, or one-tenth of that number offered as ghee in the fire, is prescribed. Meditating at the root of the sacred tree on the Lord of gods, remembering him as free from disease, the officiant within the sacred circle should grant freedom from illness to the afflicted. One seeking clothing should offer sandalwood and flowers, while one desiring health should offer sesame seeds. Reciting the mantra one hundred and eight thousand times will certainly destroy fever. Meditating on Krishna, O Nārada, one attains the maiden of one’s desire. The mantra ending with ‘svāhā’ is declared as the protective armor and weapon for Vāsudeva. The seed-syllable is assigned to the head, the power also to the head, and the remaining parts are distributed in the tenfold manner. Atri assigned the heart to Vyāsa, and the eight-syllabled mantra is offered for protection. The first seed-syllable, with ‘namaḥ’, is long and powerful, beginning with ‘na’ and accompanied by the limbs. One should remember Vyāsa, surrounded by brahmins, with a serene mind, shining with lotus-like limbs, the son of Parāśara, renowned for his virtuous deeds, in order to attain success. Upon the previously mentioned seat of Vyāsa, one should first worship his limbs. In the corners, Śuka and Romaharṣaṇa should be honored. Thus, with the mantra accomplished, the officiant attains poetic inspiration and excellent offspring. Nṛsiṃha, Mādhava, Dṛṣṭa, Lohita, and Nigamādima are also invoked. Anantapaṅkti, Pakṣīndra, the sage Chandas, and the gods are likewise considered in this sacred act, completing the circle of divine presence and blessing.