With heartfelt devotion, I offer you this pure water from the Mandākinī, O Lord—a sacred stream renowned for its auspiciousness and power to remove all sins. Accept it as water for sipping, given with reverence. You are the very essence of water, earth, light, and air, O Lord of the world, and so I bathe you with this water, as is fitting for your divine nature. O Keśava, your garments gleam with the radiance of gold, shining with the essence of divinity and marked by the signs of sacrifice. I confess, O Keśava, that I do not know the true form of your body or the mystery of your movements, yet I offer you this fragrance—may you accept it and let it grace your form. With mantras of the Ṛg, Yajur, and Sāma Vedas, threefold and originating from the lotus-born, bound by the sacred knot of Sāvitrī, I present to you the holy thread. May your limbs, O Mādhava, glow with a splendor like fire and the sun, adorned with divine jewels and brilliant ornaments. Accept this incense, divine and rich in fragrance, distilled from the essence of forest trees, offered with devotion. Your radiance, O Lord, is as bright as the sun and moon, as dazzling as lightning and fire; you are the light of all lights—may you accept this lamp as my offering. O Keśava, I offer you food of four kinds, prepared with all six flavors, as a gesture of devotion. In the sacred maṇḍala, place Vāsudeva upon the eastern petal, Saṃkarṣaṇa on the southern, Pradyumna on the western, and Aniruddha on the northern. In the corners, place Varāha in the southeast, Narasiṃha in the southwest, Mādhava in the northwest, and Trivikrama in the northeast. Before the eight-syllabled deity, place Garuḍa; to the left, the discus; to the right, the conch. Let the great mace be on the right side of the deity and the Śārṅga bow on the left. Place the divine quiver on the right and the sword on the left; establish Śrī on the right and Puṣṭi on the north. Set the forest garland in front, then Śrīvatsa and Kaustubha, arranging the heart and other sacred marks in the four directions. In the corners, place the Lord’s weapons, and also position Indra, Agni, Yama, Nirṛti, and Varuṇa. Worship Vāyu, Kubera, Īśāna, and Ananta, along with Brahmā, above and below, using the Tantric mantras. Thus, worshipping Janārdana, the Lord of gods, established in the maṇḍala in this manner, a person attains all their desired wishes—there is no doubt. Whoever beholds Janārdana worshipped in this way within the maṇḍala enters into the imperishable Viṣṇu. Even one who worships Keśava just once with this rite transcends birth, death, and old age, and reaches the abode of Viṣṇu. Whoever remembers Nārāyaṇa constantly, with unwavering devotion, finds Śvetadvīpa prepared for him as a dwelling, day by day. That sacred name, beginning with Oṃ and ending with the salutation, illuminated by the word ‘namas’, is declared to be the mantra of all realities. Following this very procedure, one should offer fragrance and flowers, performing each act in the proper order as prescribed. Next, form the mudrās in the correct sequence, and the knower of mantra should recite the root mantra. With focused mind, as instructed and according to one’s capacity, one should recite it twenty-eight, eight, or one hundred and eight times, or as desired. The eight mudrās are the lotus, conch, Śrīvatsa, mace, Garuḍa, discus, sword, and Śārṅga. “Go, go to the supreme place, O ancient Supreme Person, where Brahmā and the other gods attain the highest abode.” Those who do not know the worship of Hari by the prescribed mantras should always worship Acyuta there with the root mantra. Having thus worshipped the Supreme Person with proper devotion, one should bow the head and then propitiate the ocean. “You are the life of all beings and the source of all rivers, O lord of waters, king of sacred fords, I salute you. Protect me, beloved of Acyuta.” After bathing properly in the ocean at that excellent holy place, O twice-born, and having worshipped flawless Nārāyaṇa on the shore as prescribed, by bowing to Rāma, Kṛṣṇa, and Subhadrā, and to the ocean itself, a man obtains the merit of hundreds of horse sacrifices. Freed from all sins and suffering, he becomes radiant like a Vṛndāraka, resplendent in beauty and youth. He ascends a celestial chariot shining like the sun, accompanied by Gandharvas and other divine beings, and lifts up twenty-one generations of his lineage as he journeys to the world of Viṣṇu. There, he enjoys supreme pleasures and sports with Apsarases for more than a hundred manvantaras, remaining free from old age and death. When his merit is exhausted, he is reborn on earth in a virtuous family, handsome, fortunate, illustrious, truthful, and self-controlled. If he is a brāhmaṇa who knows the meaning of the Vedas and scriptures, he becomes a sacrificer and a devotee of Viṣṇu; through Vaiṣṇava yoga, he attains liberation. During lunar or solar eclipses, at solstices, equinoxes, the beginning of a yuga, on the sixth day, at planetary conjunctions, and at the close of the day—on the days of Āṣāḍhā, Kārttikā, Māgha, or any auspicious tithi—those wise ones who give gifts to brāhmaṇas there receive a thousandfold greater reward than at other sacred places. Those who offer piṇḍa to their ancestors there, according to the prescribed method, obtain blessings multiplied beyond measure.