In the sacred tradition of the Pāñcarātra, the foremost knowers themselves partake of the naivedya, the food offered to the Lord, and thus, at the close of each year, devotees are enjoined to worship with special devotion. With folded hands and a pure heart, they offer salutations to Acyuta, praying, “May my sins be destroyed, may my merit ever increase, may my wealth and prosperity never diminish, and may my lineage remain unbroken.” They recognize Acyuta as the One beyond all, the very essence of Brahman, the immeasurable remover of sins, and beseech Him to always fulfill their desires, for they have worshipped Him with faith. Calling out, “Acyuta! Ananta! Govinda! Be gracious!” the devotees implore the Supreme Person to grant whatever is desired, bestowing an unfailing boon. It is said that one who, for seven years, observes fasting on Ekādaśī, Aṣṭamī, and Caturdaśī, attains long life, prosperity, and the highest state. On the seventh day, worship should be offered in order to Viṣṇu, Durgā, Śambhu, and the Sun; through this, the worshipper attains their realms, all pure desires, and inner purity. By worshipping all the deities with single-minded devotion—accompanied by night-fasting, food obtained by alms, or with simple fare like vegetables—the devotee is blessed. Whoever observes these fasts on all lunar days gains both enjoyment and liberation. On the first day, Kubera and Agni are worshipped, as well as the Aśvins; on the second, Lakṣmī and Yama; on the fifth, Pārvatī and Śrī; on the sixth, the Nāgas; on the seventh, Kārttikeya and the Sun, who bestows wealth. On Durgāṣṭamī, Durgā and the Mothers are worshipped; on the ninth day, Takṣaka; on the tenth, Indra; on the eleventh, Kubera and the great sages. On the twelfth day, Hari is worshipped; on the thirteenth, Kāma and Maheśvara; and on the fourteenth and fifteenth, Brahmā and the other ancestors. Thus, the vows are completed. Then Hari Himself spoke: “I shall declare the lineages of kings and their histories. From the navel of Viṣṇu was born Brahmā, and from Brahmā’s thumb came Dakṣa. From Dakṣa arose the fathers, and from them Vivasvān. Vivasvān’s son was Manu, from whom descended Ikṣvāku, Śaryāti, Nṛga, Dhṛṣṭa, and Praṣadhra. Manu also had sons named Nariṣyanta, Nābhāga, Diṣṭa, and Śaśaka, and a daughter, Ilā, whose son was Sudyumna. From Budha and Ilā was born the king Purūravas, son of Rudra. Sudyumna had three sons: Utkala, Vinata, and Gaya. Govadha’s son was Abhṛśraddha, and Pṛṣadhra was Manu’s son. From Karūṣa were born the Kṣatriyas known as the Kārūṣas. Diṣṭa’s son was Nābhāga, who became a Vaiśya; his son was Bhalandana, and from him came Vatsaprīti. Then followed Pāṃśu, Khanitra, and Bhūpa. From Bhūpa came Kṣupa, and from Kṣupa, Viṃśa, whose son was Viviṃśaka. Viviṃśa’s son was Khanīnetra, whose son was Vibhūti. From Vibhūti was born Karandhama, and from him, Avikṣita. Avikṣita’s son was Marutta, followed by Nariṣyanta, then Tama, and Rājavardhana. From Rājavardhana came Sudhṛti, then Nara, then Kevala, and from Kevala, Dhundhumān. Dhundhumān’s son was Vegavān, whose son was Budha. Budha’s son was Tṛṇabindu, who also had Kānyā and Cailavilā. Alambusā bore Viśāla to Tṛṇabindu. Viśāla’s line continued with Hemacandra, then Candraka, then Dhūmrāśva, then Sṛñjaya, then Sañjaya, then Sahadeva, and then Kṛśāśva. From Kṛśāśva came Somadatta, then Janamejaya, and Sumanti. These were the kings of Vaiśālī. From Śaryāti was born Sukanyā, who became the wife of the sage Cyavana. From Śāryāti also came Ananta, then Revata, then Raivata, and his daughter Revatī. From Dhṛṣṭa came the Dhārṣṭakas, whose land was known as Vaiṣṇava. Nābhāga’s son was Neṣṭha, and his son was Ambarīṣa; from Ambarīṣa came Virūpa, then Pṛṣadaśva, and Rathīnara, who was devoted to Vāsudeva. Ikṣvāku had three sons: Vikukṣi, Nimi, and Daṇḍaka. Vikukṣi, son of Ikṣvāku, was called Śaśāda because he ate a hare; his son was Purañjaya, whose son was Kakutstha. From Kakutstha came Anenā, then Pṛthu, then Viśvarāta, then Ārdra, then Yuvanāśva, and from Yuvanāśva, Śāvasta. Śāvasta’s son was Bṛhadaśva, whose son was Kuvalāśva. Dhundhumāra became renowned, and from him was born Dṛḍhaśva; from Dṛḍhaśva came Candrāśva, Kapilāśva, and Haryaśva. Haryaśva’s son was Nikumba, whose son was Hitāśva, then Pūjāśva, then Yuvanāśva. From Yuvanāśva was born Māndhātṛ. With Bindumatī, Māndhātṛ had three sons: Mucukunda, Ambarīṣa, and Purukutsa, as well as fifty daughters who became the wives of the sage Saubhari. From Yuvanāśva and Ambarīṣa was born Harita, and from Yuvanāśva came another Ambarīṣa. From Purukutsa and Narmadā was born Trasadasyu; from him came Anaraṇya, then Haryaśva, then Vasumanas, then Tridhanvan, then Trayyāruṇa, and Satyaratha. Triśaṅku was his son, followed by Hariścandra, then Rohitāśva, then Harita, then Cañcu, then Vijaya, then Ruruka, and finally Vṛka. Thus, the lineages of kings and their histories were declared, as established from the very source, the navel of Viṣṇu, and carried forth through noble generations, each blessed by devotion and the observance of sacred vows.