Having satisfied the guru according to the rules and having received the best of excellent mantras, the practitioner carries out the mantrasādhanā with full efficacy.

The «satisfaction of the guru» (guru-santoṣya) precedes mantra reception in the traditional transmission protocol. This satisfaction is not primarily material but expresses the maturity of the disciple-teacher bond: the guru is «satisfied» when recognizing the disciple is prepared to receive what will be transmitted, that the transmission would not be wasted.

Santoṣya = having satisfied (sam-tuṣ = to be completely satisfied, in causative: to cause to feel satisfied), vidhi-vat = according to rules/procedures (vidhi = ritual rule, vat = like, in the manner of), labdhvā = having received/obtained, mantra-vara-uttama = the best of excellent mantras (double superlative: vara = excellent, uttama = the highest).

The double superlative mantravarottama («the most excellent of excellent mantras») signals the text is speaking of the specific mahāmantra described in these final chapter verses—the aim-klīm-strīm triad with its ritual elaborations. This mantra is not simply «good among the good» but the apex of the text’s entire mantric science.