In the sacred land where Śiśupāla met his end and where the famous duel unfolded, Bhīma, mighty among men, fashioned a vast and remarkable pond with his formidable mace. This Bhīma-kuṇḍa, born as a purifier of the earth, gained renown for its sanctity. It lies on the southern bank of the Kālindī river, just half a cow-pen’s distance from the ground, a place of deep spiritual significance. Bathing in the Kālindī at Indraprastha is known to bestow great merit, but the same reward is assured at Bhīma-kuṇḍa—there can be no doubt about this. Sūta explained that anyone who dwells in this sacred field for a year, performing circumambulation and other holy rites, finds their faults forgiven. Moreover, those who annually circumambulate the pond are untouched by the sins and imperfections associated with the field. Without circumambulation, one cannot attain the full perfection of the place; therefore, all who seek merit should offer this rite at the holy site. As one walks around the pond, reciting the name of Hari without distraction, every step brings the merit equal to gifting a Kapila cow. Especially on the fourteenth day of the dark fortnight in the month of Caitra, circumambulating Śakraprastha frees the blessed soul from all sins. Thus concludes the two hundred and twenty-second chapter, which describes the seven holy places—Kāśī, Gokarṇa, Śiva, Kāñcī, and Bhīma-kuṇḍa at Indraprastha—in the section on the greatness of the Kālindī, found in the Uttara-khaṇḍa of the glorious Padma Mahāpurāṇa, which comprises fifty-five thousand verses. Continuing, Śaṅkara spoke about the path of mantra and devotion. Whether in service or worship, one who is devoted to mantra must rely upon a proper mantra. A mantra taught by a non-Vaiṣṇava cannot lead to supreme attainment. If a mantra was previously received from a non-Vaiṣṇava, it is necessary to receive the two principal mantras again from a Vaiṣṇava guru, following the prescribed method. Even if someone has mastered a thousand branches of the Veda, is initiated in all sacrifices, or comes from a great lineage, a non-Vaiṣṇava should not be considered a guru. Only the Vaiṣṇava who properly teaches the two mantras is to be known as the ācārya, the one who severs the bonds of worldly existence. Having taken refuge in such an ācārya, the twice-born should serve him for a year. After understanding the guru’s conduct, the disciple may be taught the mantra. The guru must perform purificatory rites such as tāpa, and then pronounce the mantra, properly carrying out tāpa, puṇḍra, and naming. Once these rites are complete, the guru imparts the mantra to the disciple whose mind is pure. Branding with the disc, performed according to rule, is called tāpa. The upright mark is known as puṇḍra, and the Vaiṣṇava name is bestowed. Then, in the proper manner, the guru teaches the mantra. The eight-syllabled nyāsa mantra or another Vaiṣṇava mantra should be imparted; among Vaiṣṇavas, nyāsa is considered supreme. Therefore, only the rite of nyāsa is declared as superior for them, and the Brāhmaṇa devoted to its knowledge is regarded as the best. There is no mantra higher than nyāsa; this is the truth. Nyāsa is twofold, and surrender is its alternate form. One should perform all actions only after receiving instruction in both; without qualification in both, one is not fit for all actions. Thus, having studied both, the best among the twice-born should properly practice the supreme mantra, the glorious eight-syllabled one. This mantra is composed from the praṇava; the wise declare it so, beginning with the natural praṇava. In all mantras, the praṇava is inherently present, but first, the auspicious praṇava must be joined to all mantras. The syllable Oṃ is the praṇava, Brahman, and the leader among all mantras. At the beginning, one should apply it to all auspicious mantras. By its nature, the praṇava is established in the root mantra: first comes the single syllable 'om', then the two syllables 'namaḥ', followed by 'nārāyaṇāya'—these five syllables in order. Thus, the eight-syllabled mantra accomplishes all aims. This mantra removes all suffering, is glorious, the essence of all mantras, and auspicious. Nārāyaṇa is its seer, and the Lord of Śrī is its deity. Its 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', forming three words. The letter 'a', the letter 'u', and then the letter 'm'—thus, the praṇava, the word of Brahman, is the essence of the three Vedas. By the letter 'a', Viṣṇu is indicated; by 'u', Śrī is signified; the letter 'm' is their servant, the twenty-fifth. By 'a', the form of Vāsudeva is declared; by 'u', the form of the goddess Śrī is revealed. By 'm', the living being is indicated, called the twenty-fifth man; the elements are represented by 'ka', and the senses by 'ca'. Knowledge and hearts are indicated by 'ṭa' and 'ta'; the mind by 'pa', and ego by 'pha'. The great principle, prakṛti, is indicated by 'ba' and 'bha'; but the self is that letter 'm', the twenty-fifth. Distinct from body, senses, mind, and vital airs, without any other means, that entity called 'ma' is conscious and exists as a remainder of the Divine. Some say the syllable 'u' signifies determination, and in that view, the essence of Śrī is also expressed by 'va'. Just as the radiance of the sun is inseparable from it, so Viṣṇu, the ocean of auspicious qualities, is denoted by the syllable 'a'. The Lord of Śrī, the universal Self, the supreme seed of the world, the highest Person, creator and sustainer of the universe, ruler, and friend of all beings, is thus revealed through this sacred mantra.