When a person is freed from all sins, he ascends to the world of Śiva. There, he enjoys sublime pleasures and remains in that blessed state until the dissolution of the universe itself. When the cosmic cycle brings him back to the earthly realm, he is born as a learned brāhmaṇa. Through the yoga of Śaṃkara, he finally attains liberation. Upon his return, he approaches the wish-fulfilling tree. With deep reverence, he circumambulates the sacred banyan tree three times and worships it with supreme devotion, reciting this mantra: “Om, salutations to the manifest form, to the maker of the great dissolution, to the one seated on the great rasa, to the banyan tree—salutations to you. You are immortal always, O Banyan tree, the abode of Hari. Remove my sin, O wish-fulfilling tree; I bow to you.” One who, with heartfelt devotion, circles and bows to this wish-fulfilling banyan is instantly freed from all sins, just as a serpent easily sheds its old skin. Simply by stepping into the shade of this sacred tree, even the grave sin of killing a Brahmin is washed away—what need is there to mention lesser misdeeds? When a devotee beholds the supreme form of Vishnu, arising from Krishna’s body and radiant with the brilliance of Brahman, manifesting as the banyan tree, and bows in reverence, he attains a reward surpassing even the famed Rājasūya or Aśvamedha sacrifices. Uplifting his own lineage, he reaches the world of Vishnu. By bowing to Garuḍa, who stands before Krishna, one is released from every sin and proceeds to the great city of Vishnu. Whoever beholds the sacred banyan, Garuḍa, the Supreme Person, Saṅkarṣaṇa, and Subhadrā, surely attains the highest state. Entering the temple of Vishnu, the devotee circumambulates it three times and, with his own mantra and sincere devotion, worships Saṅkarṣaṇa, propitiating him with heartfelt prayers: “Salutations to you, Rāma who wields the plough; salutations to you, bearer of the pestle; salutations to you, beloved of Revatī; salutations to you, who are affectionate to devotees. Salutations to you, best among the strong; salutations to you, supporter of the earth; enemy of Pralamba, salutations to you; protect me, elder brother of Krishna.” Thus, worshipping Ananta—the unconquerable one, adored by the gods, whose form is like the peak of Kailāsa, whose face shines brighter than the moon, who wears blue garments, whose head is crowned with the hoods of great serpents, who is immensely strong, who wields the plough, and is adorned with a single earring—a man, devotedly worshipping the son of Rohiṇī, attains his heart’s desire. Freed from all sins, he journeys to the world of Vishnu. There, he enjoys happiness until the end of the cosmic age. When his merit is spent, he returns to earth, born into the foremost family of yogis. As a brāhmaṇa accomplished in all scriptural meanings, he attains true knowledge and thereby reaches the rare state of liberation. Having worshipped Halin in this way, the wise then turn to Krishna, worshipping him with the twelve-syllable mantra, their minds focused and steady. Those steadfast souls who always worship the Supreme Person with this twelve-letter mantra, filled with devotion, truly attain liberation. Not even gods, yogis, or the drinkers of soma reach the state that is attained by those devoted to the twelve-syllable mantra. Therefore, one should worship Krishna, the teacher of the world, with this very mantra, using sandalwood paste, flowers, and other offerings, bowing down and seeking his favor. With voices raised in praise, they proclaim: “Victory to Krishna, Lord of the universe! Victory to the destroyer of all sins! Victory to the slayer of Chanura and Keshi! Victory to the vanquisher of Kamsa! Victory to you, lotus-leaf-eyed one! Victory to you, bearer of the discus and mace! Victory to you, dark as a blue cloud! Victory to you, giver of all happiness! Victory to you, O divine one, worshipped by the world! Victory to you, destroyer of worldly existence! Victory to you, Lord and master of all beings! Victory to you, fulfiller of all desires!” In this dreadful ocean of worldly existence, devoid of essence, foaming with suffering, filled with the fierce crocodiles of anger and swept by the floods of sense-objects, submerged in the mire of countless diseases and caught in the whirlpool of delusion, the devotee cries out, “Save me, O Supreme Person, O best of gods!” Having thus pleased the Lord of gods—the bestower of boons, the cherisher of his devotees, the remover of all sins, the giver of all desired fruits—the devotee beholds Krishna himself: strong-limbed, with two arms, eyes wide as lotus petals, a broad chest, mighty arms, clad in yellow garments, with an auspicious face. In his hands he holds the conch, discus, and mace; his head is adorned with a crown and armlets, he bears all marks of excellence, and is decorated with a garland of forest flowers. Upon seeing him, the devotee joins his palms and bows down in prostration, thereby attaining the fruit of a thousand horse sacrifices. Whatever merit is declared for bathing and giving gifts at all sacred places, for worship with jewels and gold, for all the Vedas and sacrifices, for charity, vows, disciplines, and intense austerities, for rightly practiced celibacy, for the householder’s path, or for living in the forest as a hermit—all this, and more, is attained simply by seeing Krishna and bowing to him with devotion.