Upon beholding the white Mādhava and, close by, the fish-formed Mādhava—who, in ages past, took the form of a red fish in the waters of the primeval ocean—a wondrous tale unfolds. This incarnation of Mādhava was established in the netherworld for the sacred purpose of recovering the Vedas. Having deeply contemplated the earth, he remained at that very place, fulfilling his divine mission. To bow down and become devoted to this first incarnation—the Mādhava in the form of a fish—is to be freed from all suffering. Such devotion leads one to the supreme abode where Lord Hari himself resides; and, when the time is ripe, the devotee returns to earth and is born as a king. Approaching the Mādhava who takes the form of a calf, a person becomes invincible, generous, fulfilled, a performer of sacrifices, steadfast in truth, and a true devotee of Viṣṇu. Through union with Hari, liberation is attained. Thus is the greatness of the fish-formed Mādhava, by whose vision, O best of sages, all desires are fulfilled. The sages, eager to know more, ask about the purification performed at Varuṇa’s abode—about bathing, giving gifts, and the merits of such acts. They are told: listen well, for the proper method of purification, performed with devotion and a focused mind, brings the highest merit. Bathing in the ancient Mārkaṇḍeya pool is highly praised, especially on the fourteenth day, for it destroys all sins. Likewise, bathing in the ocean is always celebrated; on the full moon, one gains the fruit of an Aśvamedha sacrifice. Five holy sites are remembered: the Mārkaṇḍeya banyan, the Kṛṣṇa tree, the Rauhiṇeya, the great ocean, and the lake of Indradyumna. When the full moon of the month of Jyeṣṭha occurs under the Jyeṣṭhā constellation, one should journey to the supreme and auspicious king of holy places. With body, speech, and mind purified, focused solely on the sacred, free from all dualities, passionless, and without envy, one arrives at the delightful wish-fulfilling banyan tree. After bathing, one should circumambulate Janārdana three times with full concentration. By seeing him, sins accumulated over seven births are washed away, abundant merit is gained, and, O twice-born, the desired state is reached. The names and measures of his form in each age are then declared: the banyan, the Lord of the Banyan, the Kṛṣṇa, the Ancient Person—these are the celebrated names in different yugas. The wish-fulfilling tree’s measure, as described at the beginning of the Kṛta age, is a yojana less a quarter, half a yojana, and half of that. After bowing to the banyan tree with the prescribed mantra, one should proceed southward for three hundred dhanvantaras. There, where Viṣṇu is seen, lies the delightful gateway to heaven—a piece of wood drawn from the ocean, endowed with all virtues. Worshipping thoroughly and prostrating there frees one from diseases, sins, and afflictions such as planetary influences. Having once seen Ugrasena at the heavenly gate by the ocean, one should sip water, become pure, and meditate on the supreme Nārāyaṇa. Then, the eight-syllable mantra—‘oṃ namo nārāyaṇāya’—should be placed upon the hands and body, as declared by the wise. What is the use of many mantras that disturb the mind? This mantra alone accomplishes all purposes. Waters are called ‘nārāḥ’ because they are the sons of Nara; these waters were once the resting place of Viṣṇu, thus he is remembered as Nārāyaṇa. The Vedas are devoted to Nārāyaṇa; the twice-born are devoted to Nārāyaṇa; sacrifices and all rites are devoted to Nārāyaṇa. The earth, water, fire, and sky are devoted to Nārāyaṇa. The wind, the mind, ego, and intellect—all have the nature of Nārāyaṇa. Whatever is called living—past, present, or future; gross, subtle, or supreme—all is of the nature of Nārāyaṇa. All objects of sense such as sound, all the senses like hearing, both nature and spirit—these too are of Nārāyaṇa’s nature. In water, on earth, in the netherworld, in heaven, in the sky, on the mountain—having pervaded all, Nārāyaṇa the Lord abides. What more need be said? This entire world, moving and unmoving, from Brahmā down to a blade of grass, is of the nature of Nārāyaṇa. O twice-born, nothing exists here beyond Nārāyaṇa; by him, all—visible and invisible, moving and unmoving—is pervaded. Waters are indeed the abode of Viṣṇu, and he is the lord of the waters; therefore, one should always remember Nārāyaṇa in the waters, the remover of sin. Especially at the time of bathing, having approached the water in purity, one should remember Nārāyaṇa, meditate, and place the mantra on the hands and body. The syllable ‘oṃ’ and ‘na’ are placed on the thumbs of both hands, the rest on the palms, extending to the index fingers and so on. ‘Om’ on the left foot, ‘na’ on the right; ‘mo’ on the left hip, ‘na’ on the right. ‘Ra’ at the navel, ‘ya’ on the left arm; ‘ṇa’ on the right, and ‘ya’ on the head. Meditating on Nārāyaṇa above, below, at the heart, on both sides, behind, and in front, the wise one should then begin the armor (kavaca). May Govinda protect in the east, Madhusūdana in the south, Śrīdhara in the west, and Keśava in the north. Thus, the greatness of Nārāyaṇa is revealed, pervading all, protecting all, and granting liberation to those who remember him with devotion.