In the sacred dialogue between Śrī Kṛṣṇa and Satyabhāmā, as recorded in the Padma Mahāpurāṇa’s Uttarakhaṇḍa, the greatness of the Śālagrāma stone is revealed in vivid detail. The forms of the Lord manifest in these stones, each with distinct marks and hues, signifying the divine presences within. Aniruddha appears golden, round, and exceedingly beautiful, with three lines at the entrance and the sign of a lotus. The dark-hued Nārāyaṇa is distinguished by a navel wheel, raised and long-lined, with holes on the right side. When the stone faces upward, it is known as the beautiful form of Hari—bestower of desires, giver of liberation, and especially dispenser of wealth. Parameṣṭhī is white, adorned with lotus and discus marks, round with many holes on the back. Viṣṇu’s form is black, with a beautiful wheel at the base and a line above the entrance in the middle region. Kapila and Narasiṃha are broad-wheeled and splendid; they must be worshipped with celibacy, lest they become causes of obstacles. The Varaha linga is pointed and uneven, thick and indigo like Indra’s sapphire, marked with three lines and auspicious at the navel. Matsya is long, golden, adorned with three dots, and grants both enjoyment and liberation. Kurma is elevated on the back, round with circular marks, green-hued, and bears the sign of the Kaustubha gem. Hayagriva takes the form of a horse, with five lines and many dots, and a blue mark on its back. Vaikuntha is described as having undivided limbs, a single discus, and a banner, with a beautiful line shaped like a gunja berry above the doorway. Shridhara is marked by a garland of forest flowers, shaped like a kadamba blossom, and adorned with five lines. Vamana is round and short, resembling the atasi flower, beautified by a single dot. Sudarshana is dark and radiant, with the mace and discus on the left and a line on the right. Damodara is thick, with a discus set in the middle, colored like durva grass, marked with door-like shapes and a yellow line. Ananta displays many colors, marked by various coils and forms, granting all desired fruits. Purushottama is recognized when his face is seen upward in all directions and intermediate quarters, giving both enjoyment and liberation. A linga arising from the summit of the Śālagrāma stone can destroy the sin of killing a Brahmin by its mere presence. Padmanabha is reddish, with a lotus joined to his face; daily worship of him transforms even a poor person into a lord. There is a form marked with a discus, golden-bodied, shining with rays, abundant with golden lines, and resplendent with crystal luster. Very smooth stones bestow success; the black one grants fame, the pale one burns away sin and gives sons to fathers. The blue one bestows wealth, the red brings disease; the rough one causes anxiety, and the crooked one brings poverty. The Śālagrāma stones are classified: Sudarshana as one, Lakshmi-Narayana as two, Achyuta as three, Janardana as four. The fifth is Vasudeva, the sixth Pradyumna, the seventh Sankarshana, and the eighth Purushottama. The ninth is the nine-fold array, the tenth is of its own nature, the eleventh is Aniruddha, and the twelfth is of twelve forms. Beyond these, the wheels are infinite; if broken, split, or damaged, there is no fault in the Śālagrāma stone. Whichever form is desired, one should worship it with care. Whoever carries the lord of mountains on his shoulder along the path, finds everything in the three worlds, moving and unmoving, under his control. Wherever there is a Śālagrāma stone, there Hari is present. In such places, acts of giving, recitation, and bathing are a hundred times greater than at Vārāṇasī, Kurukṣetra, Prayāga, Naimiṣa, or Puṣkara. The merit gained is a crore-fold, and the fruit as great as at Vārāṇasī; even the gravest sins, such as killing a Brahmin, are quickly burned away by worship of the Śālagrāma stone. Wherever the god arising from Śālagrāma is, there too is the lord of Dvārāvatī. Wherever the two come together, liberation is assured, without doubt. Celibates, householders, forest-dwellers, and mendicants alike must partake of the food offered to Viṣṇu, without hesitation. In the worship of the Śālagrāma stone, there are no prescribed mantras, no recitation, nor meditation. There is no hymn or ritual conduct; but before the Śālagrāma stone, a svastika should be made with reverence. Especially in the month of Kārtika, this act purifies up to seven generations. Whoever makes even a tiny circle before Keśava—with clay, metal, or other materials—dwells in heaven for a kalpa of millions of years. Whoever worships the Agnihotra for a full year, making a svastika in Kārtika, achieves this merit without doubt. Even sins of forbidden union or eating what should not be eaten are destroyed by making a circle at Hari’s abode. Any woman who daily makes a circle before Keśava will never become a widow for seven births. Thus concludes the one hundred and twentieth chapter, “The Greatness of Śālagrāma,” in the glorious Padma Mahāpurāṇa, Uttarakhaṇḍa, in the dialogue between Śrī Kṛṣṇa and Satyabhāmā. And then Īśvara spoke: Whoever, taking shelter in the shade of the dhātrī tree, offers a rice-ball in secret, by Mādhava’s grace, his ancestors attain liberation.