O best of sages, listen as the sacred narrative unfolds—a tale of divine places and supreme worship, echoing with the glory of the Lord. Across the breadth of the earth, in holy sites renowned among mortals and celestials alike, the power of sanctity is manifest. At Ekamraka, Kedara, and Kashi; at Viraja, Kalanjara, Gokarna, Shrishaila, and Gandhamadana; at Mahendra, Malaya, Vindhya, Pariyatra, Himalaya, Sahya, Shuktimanta, Gomanta, and Arbuda—each mountain and shrine radiates sacredness. Along the banks of the mighty Ganga and all her sanctified fords, on the Yamuna, Sarasvati, Gomati, and the sevenfold Brahmaputra, the holy is present. Godavari, Bhimarathi, Tungabhadra, Narmada, Tapi, Payoshni, Kaveri, Shipra, and Charmaṇvati flow with purifying waters. Vitasta, Chandrabhaga, Shatadru, Bahuda, Rishikulyā, Kumari, Vipasha, Drishadvati—each river is a stream of merit. Sharayu, Nakaganga, Gandaki, Mahanadi, Kaushiki, Karatoya, Trisrota, and Madhuvahini—all are sanctified. Mahanadi, Vaitarani, and countless others, named and unnamed, sanctify the land. Yet, what need is there to recount them all, O best of the twice-born? For on earth, at every holy site, in every temple, in the seas, upon the mountains, in the rivers and lakes, the fruits of pilgrimage and charity—especially those gained by bathing and giving during a solar eclipse—are all surpassed by one supreme act: to behold Krishna during the great festival of Jyeshtha. Such is the power of this vision that it bestows the merit of all sacred acts. Therefore, O sage, those who seek the fulfillment of every desire should strive with all their might to approach the Supreme Person during the great Jyeshtha. To see Rama, the great elder, together with Krishna and Subhadra, is to ascend to the world of Vishnu, uplifting one’s entire lineage. There, the blessed soul enjoys celestial pleasures until the dissolution of the cosmos; and when his merit is spent, he returns to earth as a twice-born, learned in the four Vedas. Living peacefully, devoted to Krishna, self-controlled, established in Vaishnava yoga, he ultimately attains liberation. O lotus-born one, you ask: at what time and by what procedure should Krishna’s sacred bathing be performed? Hear, O sages, as I reveal the meritorious rite that destroys all sins—the bathing of Krishna, Rama, and Subhadra. When the month of Jyeshtha arrives, under the lunar asterism presided over by the Moon, on the full moon day, then, O twice-born, the bathing of Hari is to be performed. There stands a pure and spotless well, embodying all the sacred waters; at that time, the river Bhogavati herself becomes manifest there. Therefore, during Jyeshtha, water should be drawn with golden vessels for the ablution of Krishna, Rama, and Subhadra. A beautiful platform is to be prepared—adorned with banners, sturdy, easy to approach, decorated with cloth and flowers. It should be spacious, fragrant with incense, covered with white cloth, festooned with strings of pearls, and intended for the bathing of Rama and Krishna. To the sounds of many musical instruments, Krishna, clad in blue garments, is placed at the center with Subhadra, accompanied by resounding cries of victory and auspicious blessings. Around them gather hundreds of thousands—men and women, Brahmins, Kshatriyas, Vaishyas, Shudras, and people of every caste. Householders, graduates, ascetics, and celibates all join in bathing Krishna, who stands upon the platform, together with his weapons. In the same manner, the waters of all the previously mentioned sacred rivers are brought forth. Each bathes Krishna with their own water, mingled with flowers. Afterward, the air resounds with the beating of drums and conches, the bheri, muraja, kahala, cymbals, mridanga, and jharjhara, and other instruments, their ringing adorned with bells. Auspicious cries of women and delightful words of praise fill the air. Shouts of victory, hymns, the sounds of vina and flute, and the chanting of the Sama Veda blend together in a great, oceanic sound. Sages recite Vedic hymns, others intone mantras and auspicious songs, and the assembled ascetics, graduates, householders, and celibates praise with supreme joy. Dark-complexioned courtesans, adorned with garlands and necklaces, clad in yellow and red garments, bow down in reverence. With jeweled earrings, golden clusters, and gem-studded fly-whisks, they fan Rama and Keśava. Above, the sky is filled with Yakṣas, Vidyādharas, Siddhas, Kinnaras, and hosts of Apsarases, as well as the divine Gandharvas and Cāraṇas. The Ādityas, Vasus, Rudras, Sādhyas, Viśvedevas, Maruts, the guardians of the worlds, and others likewise offer praise. Their voices rise: “Salutations to you, Lord of gods, Master of the gods, Ancient Supreme Person, Creator, Sustainer, and Destroyer, Lord of the worlds, Master of the universe! To that god who upholds the three worlds, who is devoted to Brahman and the cause of liberation, we bow with devotion—he who grants all desired fruits.” Having thus praised Krishna, mighty Rama, and Subhadra, the best of sages remain in the sky. The Gandharvas sing, the Apsarases dance, divine instruments are played, and cool, pleasant breezes blow. Clouds drift across the heavens, showering flowers, while sages, Siddhas, and Cāraṇas raise shouts of victory. All the gods, beginning with Śakra, the sages, the ancestors, the lords of beings, the Nāgas, and the dwellers of heaven assemble. With auspicious materials prepared according to proper rites and mantras, the hosts of deities take up the sacred substances for consecration, ready to bestow their blessings upon the world.