Listen, dear one, to the sacred procedure that brings freedom from all ailments, sins, and afflictions—even those caused by the planets. When a devotee approaches this holy place, let him bow down in reverence and worship with devotion. Such acts, performed with a pure heart, grant complete liberation from suffering. In the days of old, it is said that one who beheld Ugrasena at the celestial gate by the ocean should proceed to that very spot, purify himself by sipping water, and settle his mind in meditation upon the Supreme Nārāyaṇa. There, with body and mind cleansed, he should place upon his hands and body the eight-syllable mantra—“oṃ namo nārāyaṇāya”—as taught by the wise. Why trouble the mind with countless mantras that only bring distraction? This mantra, “oṃ namo nārāyaṇāya,” is sufficient to fulfill every purpose. Know, too, the deeper meaning of Nārāyaṇa’s name: the waters here are called “nārāḥ” because they are the sons of Nara; these very waters once served as the resting place of Viṣṇu. Thus, he is remembered as Nārāyaṇa, the one whose abode is the waters. All the Vedas are devoted to Nārāyaṇa; the twice-born dedicate themselves to Nārāyaṇa; every sacrifice, every rite, is offered to him alone. The earth, the waters, the fire, and the sky—all these are devoted to Nārāyaṇa. The wind, the mind, the sense of self, and the intellect—each is of the nature of Nārāyaṇa. Indeed, whatever is called living—whether in the past, present, or future; whether gross, subtle, or supreme—all is pervaded by the essence of Nārāyaṇa. All objects of sense, such as sound, all the senses themselves, and even the dual realities of nature and spirit—everything is of Nārāyaṇa’s nature. In water, on earth, in the netherworld, in heaven, in the sky, and upon the mountains—everywhere, Nārāyaṇa abides, pervading all. What more need be said? This entire world, both moving and unmoving, from Brahmā down to the smallest blade of grass, is of the nature of Nārāyaṇa. O twice-born, I see nothing here beyond him; all, visible and invisible, is filled with his presence. The waters are truly the abode of Viṣṇu; he is the Lord of the waters. Therefore, one should always remember Nārāyaṇa in the waters, for he is the remover of all sin. Especially at the time of bathing, approach the waters in purity, recall Nārāyaṇa, meditate upon him, and place the mantra upon your hands and body. Let the syllable “oṃ” and “na” be placed on the thumbs of both hands, and the remaining syllables upon the palms, extending to the index fingers and beyond. Place “oṃ” 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. Meditate on Nārāyaṇa above, below, at the heart, on both sides, behind, and in front. When you have thus enveloped yourself in his presence, begin the sacred armor (kavaca): May Govinda protect in the east, Madhusūdana in the south, Śrīdhara in the west, and Keśava in the north. May Viṣṇu guard the southeast, the imperishable Mādhava the southwest, Hṛṣīkeśa the northwest, and Vāmana the northeast. May Varāha protect below, and Trivikrama above. When this armor is complete, contemplate the Self. Meditate: “I am Nārāyaṇa, the god, bearer of conch, discus, and mace.” Thus reflecting upon the divine within, 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 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 these words as prescribed, one should then begin the bath; for, O best of the twice-born, a bath performed otherwise is not commendable. After the ablution, purify yourself with Vedic mantras, and standing in the water, recite the Āghamarṣaṇa hymn three times. Just as the horse sacrifice removes all sins, so too does the Āghamarṣaṇa hymn destroy every evil. Upon emerging from the water, put on clean, freshly washed garments. Restrain the breath, sip water, and worship the Sun at twilight. Then, standing upright, offer a handful of flowers and water, raising your arms in worship to the Sun. Recite the purifying Gāyatrī mantra one hundred and eight times, along with other solar mantras, standing with focused mind. Circumambulate the Sun, offer salutations, then sit facing east, engage in self-study, and offer libations to the deities and seers. To humans and other ancestors, by name and lineage, the knower of mantras should offer water mixed with sesame, with proper attention. First, perform the offering to the deities with concentration; only then is the twice-born qualified to offer to the ancestors. At the time of śrāddha and offerings into the fire, pour water with a single hand; for tarpaṇa, use both hands—this is always the prescribed rule. Place the left hand beneath, pour water with the right, saying, “May they be satisfied,” and recite the names and gotras aloud. Beware: if, out of ignorance, one offers to the ancestors with sesame seeds resting on the body, the ancestors are satisfied with the giver’s own skin, flesh, blood, and bones. Never offer to gods or ancestors with sesame seeds on your limbs, for then the blood becomes the water, and the giver incurs sin. If water is poured onto the ground while standing in water, O best of sages, it is futile and does not reach anyone. Likewise, if standing on land one offers water while in water, it does not reach the ancestors; that water is wasted. Thus, by following these sacred procedures with reverence and precision, one fulfills the highest duties to the gods and ancestors, and draws near to the all-pervading Nārāyaṇa, source and essence of all that exists.