After completing the sacred bathing rituals in the holy waters of the Ganga and observing a fast, a person who has fulfilled the five great sacrifices should then proceed to worship the Ganga herself. The wise devotee, filled with reverence, bathes the images of the goddess Ganga and of Shri Vishnu, pouring over them divine coconut water with heartfelt devotion. Because the image of Jahnavi—the Ganga—is present, one should also pour coconut water into the river’s waters, all the while remembering Jahnavi within the heart. The worship continues with offerings of divine fragrances, brightly shining lamps filled with clarified butter, incense with pleasing scents, and a variety of delightful flowers. Well-ripened fruits, excellent food offerings, water for washing the feet, arghya, water for sipping, and betel leaves mixed with khadira are presented. Other distinguished offerings, as one’s devotion inspires, are also given, accompanied by various hymns and prayers. In this way, both Ganga and Vishnu are worshipped with sincerity and love. When the worship is complete, the devotee circumambulates the images of the goddess and the supreme lord Vishnu three times, full of devotion. On the following day, maintaining the fast at the river’s edge, the devotee addresses the goddess, saying, “O daughter of Jahnu, I will eat; be my refuge, O sinless one.” With this resolve, the wise person, in mind, action, and speech, keeps vigil through the night, conquering sleep and filled with deep joy. If one is unable to maintain the fast, it is permitted to subsist on fruits, but one should not eat regular food or prepare a meal. At dawn, the devotee again worships Ganga and Vishnu, and, according to his means, offers a gift to a Brahmin. Then, with humility, he prays, “May all the worship and vigil I have performed before you be unbroken, O river goddess, by your grace.” Having thus prayed and bowed to her, the twice-born who has completed his daily rites, along with his relatives, breaks his fast. Whoever observes this holy fast on the banks of the Jahnavi, listen now to the merit he gains. Freed from sins accumulated over many births, he takes on a form like Vishnu’s and attains the city of Vishnu, enjoying happiness in the company of the Lord. For thousands of millions of aeons and even more, he remains in Vishnu’s city, experiencing joys that are exceedingly rare. Afterward, by the command of Narayana, he journeys to the world of Brahma, where he enjoys happiness that even the gods find difficult to attain. When Brahma’s time comes to its end, he mounts a splendid chariot and proceeds to Mahadeva, Lord Shiva. There, he enjoys rare delights and attains the state of Ganapati. After dwelling in Shiva’s city, he then travels to Indra’s world, shining like a second Vasava himself. There, seated with the virtuous, he enjoys all desires for hundreds of millions of aeons. Next, he goes to the world of the Sun, radiant like the Moon, and enjoys ambrosial pleasures in the Moon’s presence for a long time. Then, returning to earth, he is born as a universal emperor, ruling the world for a long time, conquering all rival kings. At the end of this life, he attains a pleasant death in the sacred Ganga. Ascending a celestial chariot, he becomes renowned and glorious. He then reaches the city of the Blessed Lord, a place difficult even for the gods to attain, and enjoys its pleasures for four cycles of Manu. There, having attained supreme knowledge, he achieves liberation, which is so hard to obtain. Such is the path of one who, by divine will, undertakes the journey to the banks of the Jahnavi. Even if he dies along the way, he undoubtedly reaches the supreme abode. There was once a king named Satyadharma, righteous and gentle of speech, who lived on earth at the junction of the Treta and Dvapara ages. His queen was named Vijaya, beautiful and of good conduct, devoted to serving her husband. Together, they enjoyed life on earth for seven thousand years. When their time was done, both passed away together, and the terrifying attendants of Yama bound them and led them along a painful path to Yama’s abode. Upon seeing them, King Dharma addressed Citragupta: “Citragupta, examine all the deeds of these two.” Obeying this command, Citragupta carefully considered all their actions and, with joined palms, reported, “O King, I will tell you all the deeds of these two, both good and bad. There is one matter to consider for her—listen.” “Once, a solitary deer, terrified by tigers, fled from the forest and entered their assembly, seeking refuge. The king, moved by curiosity, rose quickly and struck the deer with his sword, killing it, even though it had come seeking protection. Therefore, O Lord, this king and his wife must be punished by you. For as many hairs as were on the deer’s body, for thousands and hundreds of manvantaras, he will suffer in hell, joined by countless millions of families. Without doubt, one who fails to protect a seeker of refuge, even at the cost of his own life or wealth, incurs such suffering. But hear also of the merit of the wise man who protects one seeking refuge, even if it costs him his life or wealth: he is freed from all sins, even those as grave as the killing of a Brahmin.” Thus, the story reveals the profound rewards of devotion, worship, and compassion, and the consequences of failing to protect those who seek refuge.