In the sacred narrative, the Lord is described as standing behind, his feet as dark as rain-laden clouds, his form resembling the gentle, life-giving waters. The sage Narada presides over this ritual, with the Anushtubh meter and Manu as the deity. The worship is performed with the Vedas, divided into five parts, and with syllables arising from the mantra, each placed in its proper order. The mighty slayer of Kamsa, Krishna, beloved by his dear friends, grants divine glory with a fragrant hand. He is worshipped with three honey offerings, adorning his limbs with the weapons of the guardians of the directions. All the worlds pay homage to him, and within his house, Lakshmi, the goddess of fortune, remains steadfast. A mantra, beloved by Bhaya and Agni, sevenfold in form, bestows all accomplishments. As before, the devotee arranges the five limbs in circles dedicated to the deity. Krishna is envisioned elsewhere, cloud-dark, wearing yellow garments, adorned with a peacock feather crest, holding a noose and staff. The worship is performed on a seat with cow's milk, beginning with offerings to the limbs. The best cow, tawny and brown, and the excellent Kapila are honored. After worshipping the eight groups of cows, accompanied by the followers of the lord of the world, the devotee offers, day by day, one thousand and eight cows with milk. The syllable ‘tāra’ signifies the Lord in the heart, and thus, Śrī Govinda is present. With all the syllables that are the pair of moon-eyed beings, the fivefold arrangement is made. The devotee meditates on the Lord seated upon a divine lion throne, shining with jewels under the wish-fulfilling tree, cloud-dark, dressed in tawny garments, exceedingly handsome, holding conch and discus. Surrounded by a thousand cows, the lord of immortals stands with a proud hand holding a single pot, bathed by streams from lofty palaces, his eyes like fresh lotus petals. Worship is performed as before, either in the cow enclosure or among images and the like. The worship begins with the invocation of Krishna, preceded by the worship of the guru. Surabhi is placed behind, and the worship of the limbs is performed at the base of the mane. A small bell is fastened at the corners of the seat. In front, Vanamala and others are positioned, and likewise, they are placed in the eight directions. Nanda the cowherd, Yashoda, along with the cowherds and cowherd maidens, are honored. Kumuda, Kumudaksha, Pundarika, and Vamana are also included. Vishvaksena is worshipped, and then the devotee honors his own self. Through this ritual, he becomes long-lived, free from affliction, and lord of wealth and grain. This great mantra, dedicated to gold and wealth, is for the Lord residing within the heart. All pairs of syllables are arranged in its five limbs. The cowherd boy is adorned with tinkling bells, bracelets, necklaces, and anklets; the devotee bows down to him. Oblations are offered with sticks from the Brahma tree or with milk-rice. The priest, with steady mind, invokes and worships Krishna. Vasudeva, Bala in the directions, Pradyumna, and Aniruddha are honored, with the lords of the worlds, armed, standing outside; thus the mantra becomes perfected. Having uttered Shri Govinda, the devotee next invokes the realm of the cowherd people. The sages and others previously mentioned are remembered, and the perfected cowherd boy is contemplated. Absorbed in divine play, remembering Rama and Krishna, the devotee recites. The wielder of the discus, accompanied by the best of sages, and the creative, single-syllabled mantra are invoked. The syllable ‘ṅeṃ’ is the yugārṇa; ‘obeisance to Kṛṣṇa’ is included. At the end of ‘gopāla’, the syllable ‘ā’, born of fire, is said to be of the rasa class. The syllables ‘ṅeṃ’ in ‘Kṛṣṇa’ and ‘Govinda’ are sevenfold and bestow all accomplishments. Thus, through these sacred rituals and mantras, the worship of Krishna is fulfilled, granting blessings and divine grace to the devotee.