Listen, O wise ones, to the sacred account of the path to supreme blessings. It is said that whoever remembers Nārāyaṇa with unwavering devotion, day after day, finds Śvetadvīpa—the radiant realm—prepared as their eternal dwelling. The name of Nārāyaṇa, beginning with the sacred syllable Oṃ and ending with salutations, illuminated by the word ‘namas’, is declared to be the mantra encompassing all realities. With this mantra, one should offer fragrance and flowers, each in its proper sequence as prescribed. Then, forming the mudrās—the sacred gestures—in the correct order, the knower of mantras recites the root mantra with deep concentration. According to one’s ability, this recitation may be performed twenty-eight, eight, or one hundred and eight times, or as desired. The eight mudrās—lotus, conch, Śrīvatsa, mace, Garuḍa, discus, sword, and Śārṅga—are thus proclaimed. The devotee is then called to the supreme place, O ancient Supreme Person, where Brahmā and all the gods have attained the highest abode. Even those who do not know the prescribed worship of Hari by mantra should worship Acyuta there with the root mantra. Having thus worshipped the Supreme Person properly and with devotion, one bows the head and then propitiates the ocean itself. Addressing the ocean with reverence: “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 in the ocean at that excellent holy place, and worshipping flawless Nārāyaṇa on the shore according to the rules, the devotee bows to Rāma, Kṛṣṇa, Subhadrā, and to the ocean. By this act, he obtains the fruit of hundreds of horse sacrifices. Freed from all sins and suffering, he becomes radiant like a Vṛndāraka, proud in beauty and youth. Ascending a celestial chariot shining like the sun, accompanied by divine Gandharvas and others, he uplifts twenty-one generations of his lineage and journeys to the world of Viṣṇu. There, he enjoys excellent pleasures and sports with Apsarases for more than a hundred manvantaras, free from old age and death. When his merit is exhausted, he is reborn here in a family endowed with all virtues—handsome, fortunate, illustrious, truthful, and self-controlled. If a brāhmaṇa knows the meaning of the Vedas and scriptures, he becomes a sacrificer and devotee of Viṣṇu; attaining Vaiṣṇava yoga, he then achieves 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 the days of Āṣāḍhā, Kārttikā, Māgha, or any auspicious tithi—those wise ones who give gifts to brāhmaṇas at this sacred place obtain a thousandfold greater result than elsewhere. Those who offer piṇḍa to their ancestors there, according to the prescribed method, grant their ancestors inexhaustible satisfaction. Thus, the result of bathing in the ocean has been properly declared. The fruits of giving and offering piṇḍa bestow dharma, artha, mokṣa, long life, fame, and glory. They grant enjoyment and liberation, bring prosperity, destroy evil dreams, remove all sins, bestow merit, and fulfill 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 once the king of sacred places is praised, it bestows the fruits of all tīrthas; all the tīrthas, rivers, and lakes on earth enter into the ocean, which thus attains 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, by bathing in the king of sacred places, sin is destroyed. 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? Where ninety million tīrthas exist, whatever is performed there—bathing, giving, sacrifice, recitation, worship of the gods—becomes inexhaustible. Then, O best of brāhmaṇas, one should proceed to Indradyumna Lake, the sacred place arising from the limbs of sacrifice, where holy and auspicious waters reside. Having gone there, pure and wise, after sipping water and mentally meditating on Hari, and approaching the water, one recites this mantra: “O sacred place born from the limbs of the horse sacrifice, destroyer of all sins, today I bathe in you; remove my sin, salutations to you.” Having thus recited, bathed according to ritual, and satisfied the gods, sages, ancestors, and others with sesame water, one should sip water and remain self-controlled. After offering balls of food to the ancestors and worshipping the Supreme Person, a human attains the full fruit equivalent to ten horse sacrifices. He uplifts seven generations before and after in his lineage, and, like the gods, goes to Vishnu’s realm in a celestial vehicle born of desire. There, enjoying delightful pleasures as long as the moon, sun, and stars endure, when he departs from that place and returns here, he surely attains liberation. Having performed the fivefold pilgrimage, having fasted on the eleventh day, whoever beholds the Supreme Person on the fifteenth day of the bright fortnight in Jyeshtha attains the previously mentioned fruit, and after enjoying himself in the abode of the Unchanging One, he reaches the supreme state from which there is no return.