Having adorned himself in clean, smooth garments, the devoted householder enters his home with reverence. If he is a Brāhmaṇa, he carefully washes his feet, at least up to the shins, ensuring purity before proceeding. Seated comfortably, the pure-hearted practitioner sips water for internal purification, as is proper before worship. Wherever worship is performed—be it at the sacred Śālagrāma stone, before a gem, with the recitation of mantras, in front of an image, in water, or even on the land—all these places are worthy of veneration. Yet, O Nārada, worship at the Śālagrāma stone is held as most praiseworthy of all. One who worships there is considered as if he has bathed in all holy waters and undergone initiation into every sacrifice. Daily, whoever drinks water from the Śālagrāma stone with devotion attains great merit. Wherever the Śālagrāma stone and its sacred disc reside, O Nārada, anyone who passes from this world there—whether knowingly or unknowingly—reaches the divine realm. Apart from the Śālagrāma, who else, endowed with virtue, would seek to worship Hari elsewhere? The foundation of worship thus established, now listen to the proper sequence of offering. Some devotees present sixteen items of service to Hari, others offer twelve, and some restrict themselves to five. These include a seat, a garment, water for washing the feet, arghya (the welcoming offering), and water for sipping. Fragrant substances, garlands, and a delightful, distinguished bed are also offered. Except for fragrance, food, bedding, and betel, the other twelve items are essential in worship. The excellent practitioner should offer all these items, including their source or root. First, one should purify the elements of the body, then proceed with breath control. After this, the practitioner places the sacred syllables and designates the vessel for offerings. Filling a conch with water, he places it before the Lord, and with that water, again purifies all the items intended for worship. With the meditation received from his guru, the devotee fixes his mind unwaveringly on Krishna. He worships Hari as prescribed in the tantra, honoring each limb and the deities associated with them. After presenting various gifts and offering praise, he recites the protective hymn. Having completed the worship of the deity, the wise one performs the prescribed sacrifice, followed by the daily ancestral rites and acts of charity, each according to his means and wealth. Thus, O Nārada, everything concerning the supreme thread of worship, as stated in the Vedas, has been revealed to you. Hearing this, Nārada inquires further: "O Lord, for ascetics, Vaishnavas, widows, and celibates, what is proper conduct? What should be done, what should not be done? What may be enjoyed, and what should be avoided?" Maheshvara replies: "Some subsist on air alone, some on fruits, while others eat at the proper time, and some are householders living with their wives. For Brāhmaṇas and their wives, food prepared as sacrificial offerings is always commendable. Food, excrement, water, and urine that have not been offered to Vishnu are considered impure, like filth. A Brāhmaṇa who eats food out of mere desire on the sacred day of Hari commits a grave error—it must not be eaten, it must not be eaten, it must not be eaten, O Nārada. Whether one is a householder, a devotee of Śiva, a devotee of Śakti, or a Brāhmaṇa lacking true knowledge, if he consumes food that has been eaten by worms or infested with insects, that food remains tainted. On the eighth day of the lunar month, on Rāma’s birthday, or on the day of Hari’s birth, if one is unable to maintain a full fast, he may partake of fruits, roots, or simply drink water. However, if one eats sacrificial food, or at least only the offerings made to Viṣṇu, even once, he is blessed." Thus, the sacred conduct for worship and daily living is revealed, guiding the devotee toward purity and devotion.