All that is spoken in the revered Purushottama mantra is also declared for him, the Supreme Lord. The most enchanting sages have prescribed a sacred offering for the fulfillment of all desires, and the mantra itself—ending with the profound syllables ‘namah’ and ‘om’—is said to bewilder the three worlds. The power of this mantra lies in the seed of Shri, and by this seed alone, it is revealed to possess six limbs. The practice is precise: one must perform one hundred thousand recitations and offer clarified butter into the sacred fire, with the number of oblations being one-tenth of the recitations. When this is completed, O best of Brahmins, Shri Dhara himself appears directly before the devotee. For this mantra, Shaunaka is honored as the seer, and the Virat meter is employed, as is declared by tradition. The Virat meter is thus named, and Hari—who is of the very nature of the Supreme Brahman—is invoked. He is the god who bears the conch and discus, four-armed and crowned in majesty. This Lord is worshipped by the great sages, beginning with Sanaka, and by all the gods. In the morning, his earrings shine like the orb of the thousand-rayed rising sun. He is the bestower of fearlessness and boons, granting them with joy. Surrounded by his attendants, who bear the discus, conch, mace, and sword, he dwells within the first enclosure. Sanaka and the others, Śākteya, Vyāsa, Nārada, and the Śaunakas, all worship him. The practice is clear: a hundred thousand recitations, or one-tenth of that number offered as ghee in the fire, is prescribed. One should meditate at the root of the sacred tree on the Lord of the gods, remembering him as free from disease. From within the circle, the officiant should grant freedom from illness to the sick. If one seeks clothing, one should offer sandalwood and flowers; for health, sesame seeds are to be offered. Reciting the mantra one hundred and eight thousand times is said to certainly destroy fever. Meditating on Krishna, O Nārada, one attains the maiden of one’s desire. The mantra ending with ‘svāhā’ is declared as a protective armor and weapon for Vāsudeva. The seed-syllable is to be placed on the head, the power also for the head, and the rest as per the tenfold practice. Atri assigned the heart to Vyāsa; the eight-syllabled mantra is to be used for protection. The first seed-syllable, with ‘namah’, is long and strong, beginning with ‘na’ and including the limbs. For success, one should remember Vyāsa, surrounded by brahmins, with a serene mind and lotus-like limbs, the son of Parāśara, renowned for his virtuous deeds. On the previously mentioned seat of Vyāsa, his limbs should first be worshipped. In the corners, one should honor Śuka and Romaharṣaṇa. Thus, with the accomplishment of the mantra, the officiant attains poetic inspiration and excellent offspring. The names Nṛsiṃha, Mādhava, Dṛṣṭa, Lohita, and Nigamādima are mentioned. Also to be considered are Anantapaṅkti, Pakṣīndra, the sage Chandas, and the gods. The great mantra ‘Jvala Jvala’ with ‘svāhā’ is declared for the heart. The head mantra is from Garuḍa; for the topknot, the mantra is ‘svāhā’, and for the crest, the mantra is ‘śikhā’. Then, the pair of mantras for breaking through, dispelling fear, and crushing all obstacles should be recited. At the end, with a fierce form, one should recite: ‘Destroy all poison.’ Thereafter, recite: ‘Reduce to ashes, svāhā’—this is the mantra for the eyes. At the conclusion, recite: ‘huṃ phaṭ svāhā’—this is the weapon mantra as declared. The syllables are to be arranged at the feet, the hips, the heart, the mouth, and the head. I worship the glorious king of birds, Garuḍa, whose beak’s tip holds a moving serpent in check, who grants fearlessness with his hands, and whose wings resound with the pure chanting of Sāma hymns. Garuḍa, the embodiment of the Veda, should be worshipped at the seat of the Mothers. Having seen the divine form in the center of the lotus-heart, one should worship the serpents in their proper places. Thus is the sacred practice, as revealed by the ancient sages.