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Samányapād अगणितपरिशुद्धिर्मन्त्रतत्वानभिज्ञ: स पतति खलु मूर्खो देशिक: साधको वा The time of the origin of the sound is to be taken into account. Each of the syllables possesses a particular form and colour. This knowledge is to be imparted by the preceptor only to a worthy follower. This section is based on an earlier treaties called Tattvasāgara. (4) The fourth Patala deals with the varieties of mantras which are three fold-masculine, feminine and neuter. The first variety ends with the word 'svāhā', the second concludes with the term ‘namah' and the third without these endings. This classification is given by an authority called Gautama. The first variety is to be used is secrecy; the second in hypnotising people; and the third for other purposes. Another work called Mantravyākarana also is drawn upon by our author to compile this section. He states : मन्त्रास्त्रधा स्त्रीपुमांसश्चषण्डाः स्वाहान्ता स्युर्योषितो ये नमोन्ताः ।
ते षण्डाख्या: शिष्टमन्त्राः पुमांसः प्रोक्तं मन्त्रश्यावृतौ गौतमेन ॥
एवं हि मातृकावर्णविवृतिः संप्रकीर्तिता। गौतमीये यथा प्रोक्तं मन्त्रव्याकरणेषु च ॥
(5) The fifth Pațala deals with the appropriate modes or using the mantras. The first section called Pallavādyadhikara directs how to pronounce the mantras to gain one's end. There are six ways of using the mantra along with the name of the Sädhya. They are Pallava, Yoga, Rodha, Grathana, Samputaka and Vidarbhaņa. For instance in Samputaka the names are to be incorporated within the Mantra .employed for the purpose. The next instruction concerns the place of action. Unless the proper place is selected, the desired effect would not be produced. For instance, in performing sorcery an auspicious place will not be useful. The author states :
अभिचारविधौ तु कन्यकाद्या विधवाद्याश्च गवाश्ववेदघोषाः। अपहन्युरिमे प्रयोगशक्ति सुतरां माङ्गलिकानि तत्प्रदेशे ॥
In the next topic called Kälädhikāra, the specific time for the rite is enumerated. For this purpose a day is divided into six seasons irrespective of the actual season in common parlance.
