There are five places remembered as supremely holy in the tradition: the Mārkaṇḍeya banyan, the Kṛṣṇa tree, the Rauhiṇeya, the great ocean, and the lake of Indradyumna. Among them, when the full moon of the month of Jyeṣṭha falls under the Jyeṣṭhā constellation, that is the most auspicious time to journey to the greatest of these sacred sites. One should go there with body, speech, and mind purified, focusing solely on this purpose, free from all distractions, dualities, passion, and envy. At the delightful, wish-fulfilling banyan tree—so revered—one should first bathe, then circumambulate Janārdana three times, with complete concentration. By beholding him in this way, all the sins accumulated over seven births are washed away, abundant merit is gained, and, O twice-born, one attains the desired spiritual state. Now, let me declare his names and the measure of his form as they are known in each age, beginning with the Kṛta Yuga. The banyan, the Lord of the Banyan, the Kṛṣṇa, the Ancient Person—these are the celebrated names of the sacred banyan in the different ages. As for its size, in the beginning of the Kṛta age, the wish-fulfilling tree was a yojana less a quarter in height, then half a yojana, and then half of that, as the ages progressed. After bowing to that banyan tree with the prescribed mantra, the pilgrim should proceed southward for three hundred dhanvantaras. There, where Viṣṇu is beheld, is the delightful gateway to heaven—a piece of wood drawn from the ocean, imbued with all virtues. Having prostrated and worshipped there with devotion, one is freed from all diseases, sins, and afflictions, including the influences of planets. Having once seen Ugrasena at the heavenly gate by the ocean, one should purify oneself by sipping water, then meditate on the supreme Nārāyaṇa. At this point, the eight-syllable mantra—“oṃ namo nārāyaṇāya”—should be placed upon the hands and body, as taught by the wise. For what use are many mantras that disturb the mind? This mantra alone accomplishes all purposes. The waters here are called ‘nārāḥ’ because they are the sons of Nara; and these waters were once the resting place of Viṣṇu. Therefore, he is remembered as Nārāyaṇa. The Vedas, the twice-born, sacrifices, all rites, the earth, water, fire, the sky, the wind, the mind, ego, and intellect—all are devoted to and have the nature of Nārāyaṇa. Whatever is called living—past, present, or future; gross, subtle, or supreme—all is of Nārāyaṇa’s essence. All objects of sense, all senses, both nature and spirit—everything is Nārāyaṇa. In water, on earth, in the netherworld, in heaven, in the sky, on the mountain—Nārāyaṇa pervades all and abides everywhere. What more needs to 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 apart from Nārāyaṇa; everything visible and invisible, moving and unmoving, is pervaded by him. 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 great remover of sin. Especially at the time of bathing, having approached the water in purity, one should remember Nārāyaṇa, meditate, and place the mantra upon the hands and body. The syllable ‘oṃ’ and the syllable ‘na’ should be placed on the thumbs of both hands, and the rest of the mantra on the palms, extending to the index fingers and so forth. ‘Om’ is placed 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 protective armor (kavaca). May Govinda protect in the east, Madhusūdana in the south, Śrīdhara in the west, and Keśava in the north. May Viṣṇu protect in the southeast, the imperishable Mādhava in the southwest, Hṛṣīkeśa in the northwest, and Vāmana in the northeast. May Varāha guard the earth beneath, and Trivikrama above. Having thus performed the kavaca, one should then contemplate the self. Meditate: “I am Nārāyaṇa, the god, bearer of conch, discus, and mace.” With this realization, recite the mantra: “You are Agni, lord of bipeds, holder of the seed, kindler of desire, chief of all beings, imperishable lord of living souls. You are truly the churn-stick of immortality, the divine origin, lord of waters; remove all my sins, O king of holy places, homage to you.” Having recited thus, as prescribed, one should then perform the bath; otherwise, O best of the twice-born, the bath at this holy place is not commended. After ablution and purification with Vedic mantras, one should recite the Āghamarṣaṇa hymn three times while still in the water. Just as the great horse sacrifice removes all sins, so too does the Āghamarṣaṇa here destroy all evils. Emerging from the water, one should put on clean, washed garments, restrain the breath, sip water, and worship the Sun at twilight. Then, standing upright, offering a handful of flowers and water, with arms raised, one should worship the Sun with those gestures, completing the sacred rite.