Within the sacred narrative, the description of the Śālagrāma stone unfolds with reverence. At the doorway, a two-wheeled form appears, adorned with a garland of forest flowers, its mouth wide and clear, bearing marks of prosperity. Pradyumna is depicted as having subtle wheels, radiant like a newly formed raincloud, his presence shining forth. There are two wheels: one firmly attached, the other abundant upon its back. Aniruddha is described as round, yellow-hued, and exceedingly beautiful. Wherever a Śālagrāma stone resides, there too is Hari, the divine Lord. The presence of this sacred stone is so powerful that it absolves all sins, even those as grave as the killing of a Brahmin. The shape of the stone conveys its blessings: a parasol shape bestows sovereignty, a circular form grants great prosperity. Yet, if the mouth is deformed, poverty follows; a tawny color signals loss. Those who undertake vows, give charity, establish rituals, honor ancestors, and worship the gods, are as if bathed in all the sacred waters and initiated in every sacrifice. The merit gained by all gifts or by circumambulating the earth is equaled by the Śālagrāma’s grace. All holy places yearn for the touch of one who worships this stone. Reciting the four Vedas or performing austerities, and especially those who daily partake of water offered from the Śālagrāma, are sought after by all sacred places. In the presence of Hari, and the Śālagrāma, countless material elements dissolve, transcending worldly bonds. Whatever sins exist, even those most severe, are purified instantly by the dust of Hari’s lotus feet. Whoever receives water from the Śālagrāma stone at the time of death attains liberation, freed from the fruits of their actions. Yet, warnings are given: one who holds the Śālagrāma stone and speaks falsehood, or touches it but fails to keep their vow, incurs grave consequences. Likewise, breaking a tulasī leaf for use in Śālagrāma worship or for a conch, is admonished. When Śālagrāma, tulasī, and conch are together in one place, their sanctity is profound. However, depositing even a single drop of semen in any of these renders one dear to Śaṃkhacūḍa for the duration of a manvantara, a cosmic era. Having imparted these teachings, Śrī Hari respectfully ceased. Just as Śrī herself dwells upon Hari’s chest, so too did she remain with him. O Nārada, Lakṣmī, Sarasvatī, Gaṅgā, and Tulasī were present, and immediately from Tulasī’s body arose the river Gaṇḍakī. There, insects fashion many kinds of stones; those found on land are called piṅgalā and are afflicted by Hari. Nārada then inquired, “I have not heard the method of her worship or her hymn. By whom was she first worshipped and praised, O sage?” Sūta replied, beginning to narrate the ancient, meritorious story. Nārāyaṇa declared that she was made equal to Ramā in fortune and honor. Lakṣmī and Gaṅgā endured her new union, but in pride, she struck another in a quarrel before Hari himself. Thus, the story flows, revealing the sacred qualities of the Śālagrāma stone, the power of devotion, and the intricate relationships among the divine beings.