Whoever beholds the great elder Rama together with Krishna and Subhadra is truly blessed. Such a vision carries a man to the world of Vishnu, not alone, but raising up his entire lineage along with him. There, in that celestial abode, he enjoys the finest pleasures until the very dissolution of the universe. When the merit that brought him there is finally spent, he returns to earth, born again as a twice-born who knows the four Vedas. This new life is marked by peace, devotion to Krishna, mastery over the senses, and steadfastness in Vaishnava yoga. Thus devoted and established in his own duty, he ultimately attains liberation. Now, O lotus-born one, you ask: when should Krishna’s sacred bathing be performed, and by what procedure? Listen, O best of those who know the rites, and you too, sages gathered here, as I describe the meritorious bathing of Krishna, also of Rama and Subhadra—a rite that destroys all sins. 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 without fail. At that time, a pure and spotless well stands ready, embodying all sacred waters, and the river Bhogavati herself becomes manifest there. Therefore, in Jyeshtha, water is drawn with golden vessels for the ablution of Krishna, Rama, and Subhadra. A beautiful platform is constructed, adorned with banners, sturdy and easy to approach, decorated with cloth and flowers. It is made spacious, perfumed with incense, covered with white cloth, and hung with strings of pearls—an auspicious seat for the bathing of Rama and Krishna. There, amid the sounds of various musical instruments, Krishna, clad in blue garments, is placed in the center with Subhadra. The air rings with cries of victory and auspiciousness, and a great multitude gathers: Brahmins, Kshatriyas, Vaishyas, Shudras, and people of every caste; householders, graduates, ascetics, and celibates all assemble. Together, they bathe Krishna upon the platform, along with his divine weapons. In the same way, all the sacred waters previously invoked each bathe him separately, pouring their own water mixed with flowers. Then, as drums and conches resound—the bheri, muraja, kahala, cymbals, mridanga, and jharjhara all join in—a mighty, auspicious sound rises. Other instruments, adorned with ringing bells, mingle with the joyous cries of women and words of praise. Victory shouts and hymns, the music of vina and flute, and the chanting of the Sama Veda blend together, creating a sound like the roaring ocean. At this sacred moment, sages recite Vedic hymns and mantras, and all present—ascetics, graduates, householders, and celibates—praise the Lord with supreme joy. Even dark-complexioned courtesans, splendidly adorned in yellow and red garments, with garlands, necklaces, and jeweled earrings, bow down respectfully. With golden-handled fly-whisks studded with gems, they fan Rama and Keshava. Above, in the sky, hosts of Yakṣas, Vidyādharas, Siddhas, Kinnaras, Apsarases, Gandharvas, and Cāraṇas gather. The Ādityas, Vasus, Rudras, Sādhyas, Viśvedevas, Maruts, the guardians of the worlds, and others likewise join in praise of the Supreme Person: “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, the cause of liberation, we bow with devotion—he who grants all desired fruits.” Having thus offered their praises to Krishna, mighty Rama, and Subhadra, the best of sages remain in the sky, while the divine Gandharvas sing and the Apsarases dance. Celestial instruments are played, and cool, pleasant breezes waft through the air. Clouds drift across the sky, showering flowers, and the sages, Siddhas, and Cāraṇas raise triumphant shouts. 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 the proper rites and mantras, the hosts of deities take up the consecration substances. Indra, mighty Viṣṇu, the Sun and Moon, Dhātṛ and Vidhātṛ, Wind and Fire, Pūṣan, Bhaga, Aryaman, Tvaṣṭṛ, Aṃśu, Vivasvat, the wise one accompanied by his two wives, Mitra, and Varuṇa—all are present. The Lord is surrounded by Rudras, Vasus, Ādityas, the Aśvins, all the gods, Maruts, Sādhyas, and ancestors. Gandharvas, Apsarases, Yakṣas, Rākṣasas, serpents, countless devarṣis, and eminent brahmarṣis gather as well. Vaikhānasa, Vālakhilya, Vāyvāhāra, Marīci sages, Bhṛgus, Āṅgirasas, all accomplished in every branch of knowledge, are present, along with the virtuous Vidyādharas and those perfected in yoga, the Grandfather, Pulastya, and the great ascetic Pulaha. Aṅgirā, Kaśyapa, Atri, Marīci, Bhṛgu, Kratu, Hara, Pracetas, Manu, and Dakṣa are also there. The seasons, the planets, the luminaries, the rivers with form, the eternal gods, the oceans, lakes, sacred fords, the earth, sky, directions, and trees—all join in this grand assembly. Among them are Aditi, the mother of the gods, Hrī, Śrī, Svāhā, Sarasvatī, Umā, Śacī, Sinīvālī, Anumati, and Kuhū. Thus, in the presence of all beings—divine, celestial, and earthly—the sacred bathing of Krishna, Rama, and Subhadra is performed, sanctifying all worlds and bestowing blessings upon all who witness or participate in this supreme rite.