Listen, O wise one, to the sacred account of the powerful mantras and worship of Lord Kṛṣṇa, as revealed in the ancient scripture. The syllables ‘ṅeṃ’ found in the names ‘Kṛṣṇa’ and ‘Govinda’, when concluded with the syllable ‘hṛd’, form a distinct nine-syllabled mantra. This mantra is imbued with the essence of Kāma and Śārṅgī, established upon the earth, endowed with mind and wealth—thus, it is identified with Manmatha himself. When invoking the form of Kṛṣṇa as ‘bāla’, the syllable born of fire is placed last, giving rise to another sacred utterance. The devotee is instructed to meditate deeply within their heart upon Kṛṣṇa, the one who delights the gopī women. With reverence, one bows to the son of Nanda, whose face shines like the moon, whose garment is dark as the rain-laden clouds, who sports joyfully on the banks of the Yamunā, and who is the very life of Rādhā alone. At the conclusion of the name ‘Devakī’s son’, the word ‘Govinda’ should be pronounced. Thereafter, one addresses Kṛṣṇa with the prayer: ‘Grant me a son.’ Kṛṣṇa, the divine bestower of sons, should be remembered with all limbs and feet, and the son of Vasudeva is to be recalled after granting sons to the twice-born. Worship is prescribed to be performed at dawn, seated upon a proper seat, with the lord of limbs and his divine weapons present. The syllable ‘tāra’ signifies Māyā; then, he is peaceful like the moon and possesses all things. This mantra, O best of sages, is of the nature of the fivefold Brahman. The supreme light, the supreme Brahman, is declared as the deity. ‘Svāhā’ is said to be the heart, ‘so ’ham’ considered the head; the praṇava is the eye, and the weapon is ‘Harihara’. He is of all forms, called by all names, imperishable, supreme, and self-ruling. On the seat of worship and the sacred syllable, he is conceived with all his limbs and coverings. Thus arises the truth, as declared in statements like ‘That Thou Art’, which is without distinction. Brahma is the seer of this mantra, Gayatri is its meter, and Gayatri is its chant. Desire is its seed, and so it is; its power is also thus proclaimed. All that is spoken in the Purushottama mantra is also declared for him. The offering for the attainment of all desires is prescribed by the most enchanting sages. The mantra that bewilders the three worlds ends with ‘namah’ and ‘om’. The seed of Shri is its power, and with the seed alone, it has six limbs. One hundred thousand recitations and oblations with clarified butter, one-tenth in number, are prescribed. When this is done, O best of Brahmins, Shri Dhara himself appears directly. For this mantra, Shaunaka is the seer, Virat is the meter, as is declared. The Virat meter is named, and Hari is of the nature of the Supreme Brahman. He is the god bearing the conch and discus, four-armed, crowned. He is worshipped by the great sages beginning with Sanaka and by all the gods. In the morning, his earrings resemble the orb of the rising thousand-rayed sun. He is the god who grants fearlessness and boons, bestowing them with joy. With the attendants of the first enclosure, he is surrounded by those bearing discus, conch, mace, and sword. By Sanaka and the others, by Śākteya, Vyāsa, Nārada, and the Śaunakas, he is worshipped. A hundred thousand recitations, or one-tenth of that offered as ghee in the fire, is prescribed. Meditating at the root of the sacred tree on the Lord of gods, remembering Him as free from disease, the officiant from within the circle should grant freedom from disease to the sick. One seeking clothing should offer sandalwood and flowers; for health, one should offer sesame seeds. Reciting one hundred and eight thousand times will certainly destroy fever. Finally, O Nārada, by meditating on Kṛṣṇa, one attains the desired maiden. Thus is revealed the sacred path of mantra and worship, leading to the fulfillment of all desires and the direct vision of the Lord.