Indra, accompanied by the sages among the gods and prompted by the mothers of the gods, came forth to anoint the descendant of Daśārha, addressing him reverently as Govinda. At this auspicious moment, Tumburu, Nārada, and other celestial beings—Gandharvas, Vidyādharas, Siddhas, and Cāraṇas—arrived. They sang the glorious fame of Hari, whose praise purifies the worlds, while celestial women danced with joy. The leaders of the divine hosts extolled him, showering wondrous rains of flowers upon him. The three worlds were filled with supreme delight, and the cows, in their happiness, gave forth streams of milk. Rivers and trees flowed with honey, grains and herbs grew abundantly without cultivation, and the mountains yielded precious gems. O descendant of Kuru, when Kṛṣṇa was anointed, even those beings known for their cruelty became free from enmity, such was the transformative power of his presence. After the anointing of Govinda, the lord of cows and cowherds, Indra, permitted by Kṛṣṇa himself, departed, returning to heaven accompanied by the gods and their retinues. Now, the sacred rites of worship were described: one should honor Durgā, Vināyaka, Vyāsa, Viṣvaksena, the teachers, and the gods, each facing their own direction, with offerings such as sprinkling and other prescribed acts. With sandalwood, camphor, kuṅkuma, aguru, and fragrant waters, one should bathe the deity daily, reciting mantras if resources allow. The rites are to be performed with the recitation of the Svarṇagharman hymn, the Mahāpuruṣa-vidyā, the Pauruṣa Sūkta, and Sāman hymns. With garments, sacred threads, ornaments, leaf-garlands, and fragrant ointments, the devotee should adorn the Lord with love and propriety. Water for washing the feet, for sipping, fragrance, flowers, unbroken rice, incense, lamps, and offerings—all these should be presented with faith. Offerings such as sweet rice with jaggery, clarified butter, fried cakes, rice cakes, sweets, curd, soup, and other foods, if available, are to be prepared. Oiling, massaging, mirrors, tooth-cleaning, bathing, food, drink, singing, dancing, and similar acts should be performed daily and on festival days. In the prescribed manner, in a consecrated fire-pit with girdle, fuel, and altar, the fire should be kindled and gathered as directed. After spreading kuśa grass, sprinkling the area, placing the offerings as prescribed, and purifying them with water, one approaches the fire to offer them to the Lord. The devotee should meditate upon the Lord as resplendent as molten gold, bearing conch, discus, mace, and lotus, shining with four arms, peaceful, and clad in garments the color of lotus filaments. The Lord is radiant with crown, bracelets, waistband, splendid armlets, adorned with the mark of Śrīvatsa upon his chest, shining with the Kaustubha gem and a garland of forest flowers. While meditating and worshipping, the devotee places wooden offerings and those soaked in clarified butter; after offering portions of ghee for ancestors and gods, he presents the oblation immersed in ghee. Having worshipped and bowed, he offers gifts to the attendants; reciting the root mantra, he contemplates Brahman, remembering the essence of Nārāyaṇa. After giving water for sipping and the remnants, he prepares them for Viṣvaksena; then, with fragrant mouth-fresheners such as betel, he offers them accordingly. Singing, praising, dancing, and enacting the Lord's deeds, narrating and listening to his stories, the devotee becomes absorbed, even if for a moment. With hymns, both high and low, and praises from the Purāṇas and even from common speech, having extolled the Lord, he prays, “Be gracious, O Lord,” and prostrates himself. Placing his head at the Lord’s feet and his arms crossed, he implores, “Protect me, O Lord! I have surrendered, frightened by the ocean of death and its snares.” Thus, placing the remainder given by the Lord upon his head with reverence, if he is to conclude the worship, he respectfully returns the offering to the light, and again to the supreme light. Whenever and wherever there is faith in worship and the like, he should worship the Lord there; for the Lord is present in all beings and within the self, as the universal soul. By the paths of ritual and yoga, both Vedic and Tantric, one who worships attains from the Lord the desired perfection in both ways. Establishing the Lord’s image, a devotee should build a firm temple, and create delightful flower gardens for worship and festivals. For the ongoing flow of worship and related rites, on great festivals and daily, he should dedicate fields, shops, towns, and villages, thus attaining the Lord’s realm. By consecration, he becomes sovereign over the three worlds with a residence; through worship and the like, he attains Brahma’s world, and by three, equality with the Lord. He attains the Lord alone through exclusive devotion and yoga; thus, whoever worships the Lord obtains the path of devotion. But whoever takes what has been given to the gods or Brahmins for their maintenance, whether by himself or others, becomes a dung-eater for tens of thousands of years. For the sake of the doer, the essence, and the approver, those who share in the actions, after death, repeatedly obtain the greater fruit of those deeds. On the eleventh day, Nanda fasted and worshipped Janārdana; on the twelfth, he entered the waters of the Kālindī to bathe. A servant of Varuṇa, an asura, seized him and brought him to Varuṇa’s presence, for Nanda had entered the water at night, disregarding the asuric boundary. The cowherds, unable to see Nanda, cried out in distress, “Krishna! Rama!” Hearing their calls, the Blessed Lord understood that his father had been taken by Varuna. The mighty Lord, who grants fearlessness to his own, went to that place. Seeing Hrishikesha arrive, Varuna, the guardian of the world, welcomed him with great honor, worshipped him splendidly, and spoke, celebrating the great festival of beholding the Lord. Varuna said, “Today my body is pacified; today, O Lord, my purpose is fulfilled. Those devoted to your feet, O Blessed One, have reached the end of the path. Obeisance to you, O Blessed Lord, Supreme Self, Brahman, where illusion and the imagined creation of worlds are not heard of. Unknowingly, by my own foolishness and ignorance of what should not be done, your father was brought here; may you forgive this. You, who see all, O Krishna, are worthy to show your favor to me as well. O Govinda, lover of your father, let your father be taken back.