With devotion and a heart full of reverence, the worshipper approaches the sacred ritual, seeking the grace of Lord Damodara. Bowing before the Supreme Person, he offers a garment, reciting, “O Damodara, salutations to you, save me from the ocean of existence; this sacred thread given by me, O Supreme Person, please accept.” With care, he offers the sacred thread, then presents fragrant flowers—jasmine and others—praying, “O Lord of gods, please accept these flowers with delight.” The ritual continues as he offers food, asking the Lord to accept the offering, complete with all tastes, for the Supreme Lord’s enjoyment. Next, he presents areca nuts, betel leaves, and camphor together, entreating, “O Lord of gods, please accept this betel offering.” With devotion, he waves incense before the teacher, using guggul mixed with ghee, and then lights a lamp with ghee as part of the worship. With a focused mind, he prepares various kinds of lamps before Lakshmi-Narayana, arranging them amidst a grove of sacred tulasi. In this hallowed space, he offers arghya—the ceremonial water—to the Lord of gods, the discus-wielder. On the ninth day, he prepares the best arghya with a coconut, praying for a son. On the tenth day, he offers a citron, seeking righteousness, desire, and wealth. On the eleventh day, he presents a pomegranate, wishing for the removal of poverty. O Narada, the worshipper gathers seven kinds of grains in a bamboo vessel, adds seven kinds of fruits, and places a leaf with areca nut, carefully preparing the offering. He covers it with cloth and presents it before the deity, reciting the mantra: “O God, together with tulasi and always accompanied by a conch, accept the arghya offered by me; obeisance to you, O Lord of gods.” Having thus worshipped Janardana, the Lord of gods, together with Lakshmi, he prays for the fulfillment and completion of his vow: “O Lord of gods, I have fasted, free from desire and anger; by this vow, O Lord, you alone are my refuge. O God, in this vow, whatever has been left incomplete by me, may all that be fulfilled by your grace, O Janardana. Obeisance to you, lotus-eyed one; obeisance to you who lie upon the waters; this vow has been performed by me through your favor, O Keshava. O Keshava, destroyer of the darkness of ignorance, by this vow, may you become gracious and bestow the vision of knowledge.” As night falls, he remains awake, filling the hours with singing, reading of scriptures, music, and dance by those skilled in the arts, and listening to auspicious stories that bring merit. When the night passes and the pure sun rises, he invites Brahmins with devotion and performs a Vaishnava śrāddha. He feeds them as they desire, offering rice pudding and ghee, along with betel, flowers, fragrances, and other gifts. He gives them sacred threads, garments, garlands, and sandalwood, and feeds three married couples, gifting them clothes, ornaments, and saffron. To the best of his ability, he fills bamboo vessels with sprouted grains, coconuts, cooked food, garments, and various fruits. He clothes the teacher and his wife, worships them with divine ornaments, fragrance, and garlands, and presents a cow, adorned with all necessary ornaments and yielding milk, along with proper gifts and clothing. The merit gained by such a person equals that of bathing at all sacred fords. Through the grace of the Lord of gods, he enjoys abundant pleasures and delights, and ultimately, by the grace of Vishnu, attains the Vaishnava abode. At this point, Narada approaches Brahma and inquires, “O Brahma, tell me of the supreme method of the lamp vow called Samvatsara, which is foremost among all vows, and its greatness—by which all vows are as if accomplished, all desires fulfilled, and all sins destroyed.” Mahadeva responds: “O divine sage, I will tell you the secret that destroys sin. By hearing this, even one who has committed the gravest sins—slaying a Brahmin, killing cows, betraying friends, or violating the teacher’s bed; betrayers of trust, those of cruel mind—attain eternal liberation, uplifting a hundred generations, and go to Vishnu’s world. Therefore, I shall explain to you the unsurpassed lamp vow, its year-long procedure, and its greatness. “In the first month of winter, on the auspicious Ekadashi, one should rise at the Brahma Muhurta, free from desire and anger. At the confluences of rivers, sacred fords, ponds, or streams, one should bathe there—or at home—with self-control, praying, ‘Having bathed in all the sacred fords, grant me always that merit of bathing.’ “After satisfying the gods and ancestors, performing japa, and controlling the senses, one should then worship Lord Lakshmi-Narayana, bathing him with the five nectars and then with fragrant water, reciting: ‘You are bathed, O Lord of gods, accompanied by Lakshmi, Lord of the universe; O Lord of gods, deliver me from the terrible bondage of worldly existence.’ “Then, worship Janardana together with Lakshmi, with Vedic and Purāṇic mantras, with devotion. Offer sandal and other offerings, or with one’s own words: ‘Salutations to the god Matsya, salutations to the god Kurma, salutations to the god Varaha, and to Narasimha; salutations to the god Buddha, and again, salutations to Kalki. Salutations to the god Rama, salutations to you, god Vishnu; salutations to you, the soul of all.’ Thus one should worship, or worship Hari with the names beginning with Keshava. Finally, offer incense, saying, ‘This incense, divine, fragrant, pure, and sweet-scented, O Lord of gods, please accept it.’” Thus, the sacred procedures of worship, offering, and the supreme lamp vow are revealed, each step a path toward grace, fulfillment, and liberation, all resting in the compassionate embrace of the Lord of gods.