In preparation for sacred worship, sandalwood blended with blue pigment, along with sesame seeds, holy ashes, and unbroken grains of rice, are gathered. The sacred thread, which must be consecrated by invoking Vasudeva repeatedly, is placed with reverence before the deity or arranged at the circle surrounding the divine image. Once the presence of Brahma and other deities has been established, the ceremonial pot is also honored with offerings. The sacred thread, whether fashioned from three or nine strands, is then sanctified. The fire-pit, the altar, the pavilion, and even the devotee’s own house are all prepared as fitting spaces for this rite. After making these preparations and performing worship to Maheshvara, the devotee recites a prescribed mantra, affirming: “In the morning I shall worship—may You be present with all the required offerings.” Having kept vigil through the night, the devotee rises at dawn to worship Keśava. Incense is offered, and the sacred thread is further consecrated with mantra. The deity is worshipped with the Gāyatrī mantra, and the sacred thread is presented to Him. This thread must be pure, skillfully made, beautiful, and potent enough to destroy great sins. Incense and other offerings are given, and the devotee presents the middle and other threads as well. For the sake of righteousness, desire, and wealth, the devotee places the sacred thread upon his own neck. Various offerings of food are made, and a bali—an offering of flowers and similar items—is presented. With one hundred and eight such offerings, a single sacred thread is given. Next, Viṣvaksena is worshipped, receiving water for washing and other marks of honor. The devotee then prays: “Whether knowingly or unknowingly, whatever worship and offerings I have performed—may they be accepted.” Garlands of gems and coral, mandāra flowers, and other beautiful items are offered. The devotee prays that the divine forest garland may always reside in the heart, shining like the Kaustubha gem. Having thus prayed, food and gifts are given to the twice-born, honoring them as tradition prescribes. With the annual worship thus completed, the devotee, having worshipped with sacred threads and other offerings, meditates upon Brahman. In this meditation, one restrains speech and mind, worshipping the knowledge that shines within the self. In this state, one becomes free from identification with body, senses, mind, intellect, breath, and ego. Brahman is self-luminous, formless, eternal, and the very source of self-control and all virtues—this is what is to be realized. The fourth, imperishable syllable is Brahman itself; “I am that supreme state,” declares the scripture. The self is likened to a charioteer, the body to a chariot; the senses are the horses, and their objects are the fields they traverse. The wise declare that the self, joined with mind and senses, is the one who experiences the world. By realizing this, one attains that supreme state and is not born again. The soul reaches the far shore of the celestial river, which is the supreme abode of Viṣṇu. In this practice, the devotee assumes the lotus posture or other seats, mastering the breath as one controls the wind. Concentration is the steady holding of the mind, and absorption is abiding in Brahman. In the lotus of the heart, the devotee envisions the Lord bearing the conch, discus, mace, and lotus. He is eternal, pure, resplendent, and is known as Truth and Bliss, the Supreme. He manifests in twenty-four forms and abides in the sacred śālagrāma stone. When the devotee attains that which the mind truly seeks, he becomes celestial. Thus concludes the chapter describing meditation on the form of Brahman. Continuing the sacred narrative, the characteristics of the śālagrāma are described. The Lord who holds the conch, discus, mace, and lotus—Keśava, the bearer of the mace—is remembered and revered in this most holy form.