Listen now to the sacred method of worship as revealed in the scripture. The aspirant begins by envisioning a luminous, white effulgence, like a stream of nectar pouring forth and flooding the earth. In this vision, all impurities are washed away, and the devotee becomes freed from sin, attaining a divine form. Next, with focused mind, the wise practitioner places the eight-syllable mantra upon their own body, starting at the left foot and proceeding step by step. The fivefold Vaishnava purification is performed, along with the arrangement of the four emanations and the cleansing of the hands, all accompanied by the root mantra. Each syllable is carefully set upon the fingers. The syllable ‘Om’, shining white and linked to the earth element, is established on the left foot. The syllable ‘Na’, which belongs to Shiva and is dark in hue, is placed on the right foot. The syllable ‘Mo’, associated with Time, is set at the left hip. The syllable ‘Na’, the universal seed, is placed on the right side of the body, while ‘Ra’, the syllable of fire, is established at the navel region. ‘Ya’, connected to air, is placed on the left shoulder; another ‘Na’, all-pervading, is set on the right shoulder; and finally, ‘Ya’ is placed upon the head, where all worlds are established. As this sacred arrangement is completed, the devotee recognizes Vishnu standing before them, Keshava behind, Govinda to the right, and Madhusudana to the left. Above is Vaikuntha, the supreme abode, and below, upon the earth, stands Varaha. In every intermediate direction, the presence of Madhava is felt. Whether walking or standing, awake or asleep, the devotee is ever protected by Narasimha, and their being is pervaded by Vāsudeva. Thus pervaded by Vishnu, the practitioner begins the rite, uniting all the divine principles within the deity as within the body. The devotee then sprinkles water with the Pranava mantra, ending with the syllable ‘Phat’, as prescribed. This act removes all obstacles and brings auspiciousness. In the heart, the devotee contemplates the circles of the sun, the moon, and fire, and in the center of the lotus, Vishnu is installed, accompanied by the elements of air and ether. Meditating further, the heart is visualized as the radiant syllable ‘Om’, shining eternally in the pericarp of the lotus. The eight-syllabled mantra is then placed in order, both in its separated and combined forms, thus accomplishing the supreme worship. With the twelve-syllabled mantra, the eternal Lord is worshipped; this mantra is fixed in the heart’s center and then placed outside as well. The devotee now meditates upon the four-armed Lord, endowed with great strength and radiance, shining like ten million suns—the eternal, yogic, and resplendent form. The mantra is invoked step by step, in a mind that has gone beyond all thought. On the excellent seat within the lotus pericarp, the devotee beseeches: “O Madhusudana, for the welfare of all beings, remain here!” With reverence, water is offered for washing the Lord’s feet: “Om, O Lord, Padmanabha, Eternal Vishnu, Lotus-eyed Madhusudana, accept this water for washing your feet.” A honey-mixture, prepared by Brahma and others, is offered with devotion: “O Supreme Person, accept this offering.” Pure water from the Mandākinī, auspicious and remover of all sins, is presented as water for sipping. The devotee acknowledges, “You are water, earth, light, and air; O Lord of the world, I bathe you with water, as is proper.” The garments of Keśava, shining with the radiance of gold and marked by divinity and sacrifice, are offered. “O Keśava, I do not know the full extent of your body or your movements, but I offer fragrance to you—may it be accepted and applied.” With the mantras of Ṛg, Yajur, and Sāma Vedas, in triple form, and joined with the knot of Sāvitrī, the sacred thread is offered. The devotee prays, “May your limbs shine, O Mādhava, adorned with divine jewels and ornaments radiant as fire and the sun.” Incense, divine and fragrant with the essence of forest trees, is offered with devotion. The devotee lights a lamp, acknowledging, “Your light is like the sun and moon, lightning and fire; you are the light of all lights—may this lamp be accepted.” Food of four kinds, prepared with six flavors, is offered to Keśava as an act of devotion. Now the devotee arranges the maṇḍala: Vāsudeva is placed on the eastern petal, Saṃkarṣaṇa on the southern, Pradyumna on the western, and Aniruddha on the northern. Varāha is placed in the southeast, Narasiṃha in the southwest, Mādhava in the northwest, and Trivikrama in the northeast. Before the eight-syllabled deity is Garuḍa; the discus is on the left, the conch on the right. The great mace is set to the right, the Śārṅga bow to the left, the divine quiver on the right, the sword on the left. Śrī is established on the right, Puṣṭi on the north. In front, the forest garland is placed, followed by Śrīvatsa and Kaustubha; the heart and other sacred marks are arranged in the four directions. The weapons of the Lord of gods are placed in the corners, along with Indra, Agni, Yama, Nirṛti, and Varuṇa. Vāyu, Kubera, Īśāna, and Ananta are worshipped, together with Brahmā, using Tantric mantras, both above and below. Having thus worshipped Janārdana, Lord of gods, established in the maṇḍala, the devotee is assured that all desires will be fulfilled—there is no doubt. Whoever beholds Janārdana, worshipped in this way, enters into the imperishable Vishnu. And one who worships Keśava even once with this rite, transcending birth, death, and old age, attains the supreme abode of Vishnu.