Hear then the sacred narrative, O best of listeners, as recounted in the glorious Padma Purāṇa. The greatness of Indraprastha is such that merely by hearing of it, one gains the immense merit that arises from listening to all eighteen Purāṇas and the Mahābhārata. Indeed, the fruit that is obtained by bathing at dawn during the holy month of Māgha is also attained by faithfully hearing of Indraprastha’s glory. O king, know that whoever listens with faith to this account brings satisfaction to his ancestors, the gods, and the sages. The merit that is gained from difficult and austere vows—such as Kṛcchra, Atikṛcchra, Pārāka, and Cāndrāyaṇa—is likewise bestowed upon one who hears of this greatness with devotion. Even the fruits of all great sacrifices, including the mighty Aśvamedha, are attained simply by listening to the glories of Indraprastha. Sūta continued: Thus, O Śaunaka, when King Yudhiṣṭhira heard from the sage Saubhari about the greatness of Indraprastha, he made his way to the city of Hastināpura. There, after dismissing his noble brothers, led by Duryodhana, Yudhiṣṭhira journeyed to the holy Indraprastha, intent on performing the grand Rājasūya sacrifice. Coming from Dvārakā, the king reverently worshipped Govinda—his family deity—through the Rājasūya. Know that this sacred place grants liberation; even those who curse it are benefited by its power. It was there that Lord Hari, in his compassion and might, slew Śiśupāla. And Śiśupāla, by dying at that very holy place, attained union with Kṛṣṇa, the bestower of all blessings. Where Śiśupāla was slain and the duel took place, mighty Bhīma, with his mace, created a great and spacious pond. This Bhīma-kuṇḍa became renowned as a purifier of the earth, situated on the southern bank of the Kālindī, at a distance of half a cow-pen. The merit gained by bathing in the Kālindī at Indraprastha is surely obtained at this pond—of that there is no doubt. Sūta further declared: Whoever dwells in that sacred field for a year, performing circumambulation and other rites, has his faults forgiven. One who circumambulates it annually is not tainted by the faults and sins associated with the field. But one who does not perform circumambulation does not attain the full perfection of the place. Therefore, those who desire merit should circumambulate the holy site. Reciting the name of Hari with a concentrated mind while circumambulating, at every step one gains the merit of gifting a Kapila cow. Whoever, on the fourteenth day of the dark fortnight of Caitra, circumambulates Śakraprastha is freed from all sins. Thus concludes the two hundred and twenty-second chapter, describing the seven holy places—Kāśī, Gokarṇa, Śiva, Kāñcī, and Bhīma-kuṇḍa at Indraprastha—in the section extolling the greatness of the Kālindī, in the Uttara-khaṇḍa of the Padma Mahāpurāṇa. Then, in a later discourse, Śaṅkara spoke: In all service and worship, one devoted to mantra must rely upon a proper mantra. A mantra received from a non-Vaiṣṇava does not lead to supreme attainment. If, in the past, a mantra was received from a non-Vaiṣṇava, then one should properly receive the two principal mantras anew from a Vaiṣṇava guru, according to prescribed rules. Even if one has mastered a thousand branches of the Veda, been initiated in all sacrifices, or is born in a great family, if he is not a Vaiṣṇava, he is not to be considered a guru. But a true Vaiṣṇava who properly teaches the two mantras is to be known as the ācārya, the one who severs the bonds of worldly existence. Having sought refuge in such an ācārya, the twice-born should serve him for a year. After understanding the disciple’s conduct, the guru should then teach him the mantra. Once the purificatory rites—such as tāpa—are performed, the guru should recite the mantra, and properly conduct the rites of tāpa, puṇḍra (the upright mark), and naming. Thereafter, the guru imparts the mantra to the disciple whose mind is pure. The branding with the disc, done according to rule, is called tāpa. The upright mark is puṇḍra, and the Vaiṣṇava name is so designated. In this way, the guru should teach the mantra according to proper method. The eight-syllabled nyāsa mantra, or another Vaiṣṇava mantra, should be imparted; among Vaiṣṇavas, nyāsa is considered supreme. Therefore, the rite of nyāsa is declared as superior for them. A Brāhmaṇa devoted to the knowledge of nyāsa is said to be the best. There is no mantra higher than nyāsa—this is the truth. Nyāsa is twofold, and surrender is its alternate form. All actions should be performed only after receiving instruction in both; without qualification in both, one is not fit for all actions. Therefore, having studied both, the best among the twice-born should practice the supreme mantra—the glorious eight-syllabled one. This mantra is said to be composed from the praṇava; it is so called by the wise, beginning with the natural praṇava. In all mantras, the praṇava is inherently present, but first, the auspicious praṇava should be joined to all mantras. The syllable Oṃ is the praṇava, Brahman itself, and the leader among all mantras. At the beginning, O beautiful-faced one, one should apply it to all auspicious mantras. By its very nature, the praṇava is established in that root mantra: first the single syllable 'om', then the two syllables 'namaḥ', and afterwards 'nārāyaṇāya'—these five syllables in order. Thus, the eight-syllabled mantra is to be known as accomplishing all aims. It removes all suffering, is glorious, the essence of all mantras, and auspicious; Nārāyaṇa is its seer, and the Lord of Śrī is its deity. The meter is the goddess Gāyatrī, the praṇava is its seed, the ever-inseparable goddess is its power, and Śrī is its mind. The first word is 'oṃkāra', the second is 'namaḥ', and the third is 'nārāyaṇāya'—thus are the three words described, forming the supreme mantra. Such is the sacred teaching, a pathway to merit, liberation, and the highest blessing.