In the sacred tradition, the worship of Janārdana, the Lord of gods, is performed with utmost reverence and precise arrangement. To begin, the devotee prepares the maṇḍala, placing the forms of Varāha in the southeast, Narasiṃha in the southwest, Mādhava in the northwest, and Trivikrama in the northeast. Before the eight-syllabled deity, Garuḍa is stationed, with the discus to the left and the conch to the right. The great mace is placed on the right side, and the wise arrange the Śārṅga bow on the left. The divine quiver finds its place on the right, the sword on the left, while Śrī is established on the right and Puṣṭi in the north. In front of the deity, the forest garland is placed, followed by the marks of Śrīvatsa and Kaustubha. The heart and other auspicious marks are distributed in the four directions. The weapons of the Lord are then positioned in the corners, and the presence of Indra, Agni, Yama, Nirṛti, and Varuṇa is invoked. Vāyu, Kubera, Īśāna, Ananta, and Brahmā are worshipped with Tantric mantras, both above and below, completing the sacred arrangement. When Janārdana is worshipped in this manner, situated in the maṇḍala, the devotee’s wishes are fulfilled without doubt. Whoever beholds Janārdana, worshipped according to this method, enters the imperishable realm of Viṣṇu. Even one who worships Keśava just once with this rite transcends birth, death, and old age, attaining the abode of Viṣṇu. Constant remembrance of Nārāyaṇa with unwavering devotion prepares Śvetadvīpa as the devotee’s dwelling, day by day. The mantra, beginning with Oṃ and ending with the salutation, illuminated by ‘namas’, is declared to be the mantra embodying all realities. Following this procedure, fragrance and flowers are offered, each as prescribed, in the proper order. The mudrās are then formed in sequence, and the root mantra is recited by the knower of mantras. With focused concentration, the recitation is performed twenty-eight, eight, or one hundred and eight times, or as desired. Eight mudrās are proclaimed: lotus, conch, Śrīvatsa, mace, Garuḍa, discus, sword, and Śārṅga. The devotee is urged to go to the supreme place, where Brahmā and the other gods attain the highest abode. Those who do not know the worship of Hari as prescribed by the mantras may always worship Acyuta with the root mantra. Thus, having worshipped the Supreme Person properly and with devotion, the devotee bows the head and propitiates the ocean, the king of sacred fords. Addressing the ocean, the devotee prays: “You are the life of all beings and the source of all rivers, O lord of waters, king of sacred fords, salutations to you; protect me, beloved of Acyuta.” After bathing properly in the ocean at that excellent holy place, and worshipping flawless Nārāyaṇa on the shore according to rule, the devotee bows to Rāma, Kṛṣṇa, Subhadrā, and the ocean. By this act, one attains the fruit of hundreds of horse sacrifices. Freed from all sins and suffering, the devotee becomes radiant like a Vṛndāraka, proud in beauty and youth. Ascending a celestial chariot shining like the sun, accompanied by divine Gandharvas and others, the devotee lifts up twenty-one generations of his lineage and journeys to the world of Viṣṇu. There, enjoying excellent pleasures and sporting with Apsarases for more than a hundred manvantaras, he remains free from old age and death. When his merit is exhausted, he is reborn in a family endowed with all virtues—handsome, fortunate, illustrious, truthful, and self-controlled. A brāhmaṇa who knows the meaning of the Vedas and scriptures becomes a sacrificer, a devotee of Viṣṇu, attains Vaiṣṇava yoga, and finally obtains liberation. During lunar or solar eclipses, solstices, equinoxes, the beginning of a yuga, the sixth day, planetary conjunctions, and at the end of the day—on Āṣāḍhā, Kārttikā, Māgha, or any auspicious tithi—the wise who give gifts to brāhmaṇas at this place obtain a thousandfold greater result than at other sacred sites. Those who offer piṇḍa to their ancestors here, according to the prescribed method, grant their ancestors inexhaustible satisfaction. Thus, the result of bathing in the ocean has been properly declared. The fruit of giving and offering piṇḍa here bestows dharma, artha, mokṣa, long life, fame, and glory. It grants enjoyment and liberation, brings prosperity, destroys evil dreams, removes all sins, bestows merit, and fulfills all desires. O best of twice-born, the Purāṇa should not be spoken to an atheist; until then, the sacred places proclaim their own greatness separately. Until the greatness of the king of sacred places is described, Puṣkara and other tīrthas grant their own respective fruits. But the king of sacred places—the ocean—again bestows the fruits of all tīrthas. All the tīrthas, rivers, and lakes on earth enter into the ocean, thus it has attained supremacy. The ocean is the king of all sacred places, the lord of rivers. Therefore, it is superior to all sacred places, granting all desires. Just as darkness vanishes when the sun rises, so does sin vanish by bathing in the king of sacred places. There has never been, nor will there be, a tīrtha equal to the king of tīrthas. Wherever the abode of Lord Nārāyaṇa is, who can describe the virtues of the king of sacred places? Its greatness surpasses all, O brāhmaṇas.