With deep devotion, the worshipper begins by honoring each part of the divine form, recognizing in them the mysteries of desire and delight. The feet are venerated as the source of longing, the shanks as the seat of illusion, and the genitals as the treasury of Kāma, the god of love. The perineum is praised for the joy it brings, and the navel is seen as an ocean of pleasure, just as the left side and the belly are. The heart is offered to the Lord of hearts, while the breasts are cherished as bringers of delight. The throat is acknowledged as the place of yearning, Vaikuṇṭha—the supreme abode—as the realm of transcendence, and the mouth as the producer of bliss. The left side is likened to the flower-bow, the right to the flower-arrow, both symbols of love’s gentle power. The mind is devoted to worship, the crown to sovereignty, and the hair to playful charm. Thus, the entire body is revered as the very embodiment of the Lord of gods. Homage is then offered to Śiva, the peaceful one, who bears the noose and goad, wields the mace, and is adorned in yellow garments, holding the conch and discus. Homage is also given to Nārāyaṇa, the soul of Kāma, and to all tranquility, affection, pleasure, and prosperity. Having worshipped the Lord of gods—whose essence is desire—with fragrances, garlands, incense, and offerings, the woman proceeds to the next step of the sacred rite. She invites a knower of dharma, a Brahmin learned in the Vedas, whose limbs are without defect, and worships him with fragrances, flowers, and other offerings. She presents him with a prastha of Śāli rice and a vessel of ghee, saying, "May Mādhava be pleased with this." She provides him with whatever food he desires, keeping in her heart the thought, "This is Kāma for the sake of pleasure." Whatever the foremost Brahmin wishes, the woman fulfills, dedicating herself with all her being, smiling and speaking sweetly. In this way, every Sunday, she performs these rites and gives a prastha of rice for thirteen months. At the arrival of the thirteenth month, she presents the Brahmin with a special bed, furnished with all accessories—a pillow, a fine sheet, a lamp, shoes, a parasol, and a seat. Together with her co-wife, she decorates the bed with gold rings, fine garments, bracelets, incense, garlands, and ointments. She places images of Kāma and his consort upon a jar of jaggery, seated on a copper vessel draped with a cloth adorned with golden eyes. The offering includes bronze vessels, a sugarcane staff, and, with the proper mantra, a single milch cow. She prays, "Just as I never see any difference between Kāma and Keśava, so may I always attain all desires from Viṣṇu. Just as the lotus never leaves your body, O Keśava, so too, O Lord of gods, may my body remain with me, O Master." The Brahmin, upon receiving the golden image, recites the Vedic mantra: "Who is this? For whom is this given?" After circumambulating and respectfully dismissing the Brahmin, all the bedding, seats, and other gifts are brought to his house. Thereafter, any Brahmin who visits for pleasure is honored, especially on Sundays, and regarded with due respect at that time. For thirteen months, the best of the twice-born are thus satisfied as desired; if one is away, another may be engaged. With his permission, another handsome Brahmin may be accepted, as is fitting and without hindrance, to bring forth cherished offspring. Whether by divine will, human means, or out of affection, the fifty-eight prescribed acts should be performed according to one’s ability and with proper conduct. This entire rite has been explained in detail, and thus, it is not considered unrighteousness for courtesans at any time. What was once spoken to the Dānavī women by Indra now applies to these women as well. This rite is prescribed for auspicious women as a remover of all sins and a giver of endless rewards. Those who perform it, O beautiful-faced ones, are blessed. A virtuous woman who completes this unbroken rite, established in the world of Mādhava, is worshipped by all the hosts of gods and attains a blissful place with Viṣṇu. When the ascetic had thus spoken, he returned to his own abode, and the women, along with their companions, undertook the vow. Then, a question is raised: "Whether out of delusion or pride, if someone approaches another’s wife, O Lord, source of all compassion—what is the expiation for such a one? What should be done so that, for a man or a woman, there is no grief, disease, fear, or suffering from separation?" On the second day of the dark fortnight of Śrāvaṇa, O Madhusūdana, Keśava always resides in the ocean of milk with his consort. By worshipping Govinda on that day, one attains all desires, along with the merit of giving cows, land, and gold for seven hundred aeons. This second day is known as Aśūnyaśayana, and on that day, Viṣṇu should be worshipped with the following mantras: "O bearer of Śrīvatsa, beloved of Lakṣmī, holder of fortune, imperishable Lord, do not let my household life perish; may it grant me righteousness, wealth, and desire. O Supreme Person, may the fires not be extinguished, may the deities not perish, may the ancestors not be lost, and may there be no discord between husband and wife. Just as you, O Lord, are never separated from Lakṣmī, so too, O God, may the bond with my wife never be severed. O Giver of boons, when you go to your bed, it is never devoid of Lakṣmī; in the same way, O Madhusūdana, may my bed also never be empty." One should praise the Lord of gods with singing and instruments; and for those unable to do so, a bell serves as all instruments, offering devotion in its purest form.