Even in times of impurity, at inauspicious hours, or when darkness has fallen, if a person offers a Tulasī leaf to Viṣṇu—even if the leaf, though pure, has been kept for three nights, or has fallen to the ground, or dropped into water—the act is still accepted. For the goddess who presides over the Tulasī tree, ever pure in her celestial abode of Goloka, continues to delight in secret companionship with Kṛṣṇa. Likewise, the goddess who reigns over the sacred river, bestowing immense merit upon the land of Bhārata, holds her own place of reverence. And you, O most virtuous one, shall ever remain in my presence in Vaikuṇṭha, the supreme realm. As for me, I shall abide in the form of a mountain, close by the banks of the Gaṇḍakī river. There, along the river’s edge, reside vajra-beetles and worms with diamond-like fangs. Among them are remarkable forms: some have a single entrance and four wheels, adorned with garlands of forest flowers; others, with one entrance and four wheels, resemble a fresh raincloud. There are those with two entrances, four wheels, and the mark of a cow’s hoofprint; some are very small, with two wheels, shining like newly fallen rainclouds, and some are similarly small and decorated with forest garlands. Others are large and round, without any garland of flowers. In the midst of these, one is circular, with two wheels and marked by the scars of arrows; another, also in the middle, boasts seven wheels and is furnished with a parasol and staff. Some are thick, with two or seven wheels, radiating the luster of a fresh raincloud. Others are wheel-shaped, with two wheels, adorned with auspicious marks and glowing like a rain-laden sky. The Sudarshana form is unique: single-wheeled, its wheel hidden, and bearing a mace. Another has a mouth exceedingly wide, two wheels, and a fierce appearance. There are those with two wheels and a wide mouth, adorned with a garland from the forest. At the doorway, a two-wheeled one stands—smooth, clear, and marked with signs of prosperity. The Pradyumna form has subtle wheels and shines like a fresh raincloud. Others have two wheels, with one attached, and are abundant at the back. The Aniruddha form is yellow, round, and most beautiful. Wherever a shalagrama stone is present, there too is Hari Himself. Whatever sins may exist—even the most grievous, such as the killing of a Brāhmaṇa—are washed away in its presence. A shalagrama shaped like a parasol brings sovereignty; a circular one, great prosperity. If its mouth is deformed, it brings poverty; if it is tawny in color, it brings loss. Through vows, charity, establishment of sacred things, ancestral rites, and the worship of the gods, one becomes as if bathed in all the sacred waters and initiated in every sacrifice. All the merit gained by every gift, or by circumambulating the entire earth, is attained. All the holy places yearn to be touched by such a person. When one recites the four Vedas or performs austerities, and especially for those who daily partake of the water from the Śālagrāma stone, all the sacred places long for their touch. In that very place, together with Hari, countless material elements dissolve away. Whatever sins may exist—even the gravest—are instantly purified by the dust of his lotus feet. And whoever receives the water from the Śālagrāma stone at the time of death attains the highest sanctity.