Eastern Madhava spoke to Jahnavi, the goddess Ganga, saying, “O Jahnavi, since you cannot always come here, I will tell you another way, remembering that you have arisen from my feet. There is a practice that surpasses even the sacred Sarasvati, exceeds hundreds of millions of holy fords, is greater than countless sacrifices, and surpasses all vows and gifts. It is higher than recitation and oblation, bestows the fruits of dharma, artha, kama, and moksha, and is beyond the reach of Sankhya or Yoga. This most auspicious rite is called Trispṛśā, and it should be performed. Whenever the bright fortnight of the lunar month arrives, if this time is present, one should perform the rite in the best of rivers; by doing so, one is freed from all sin.” Jahnavi asked with humility, “O blessed Madhava, what is this Trispṛśā? Please tell me, for you have just spoken of its great glory.” Krishna replied, “Trispṛśā is that day when the tenth and eleventh lunar days coincide. That is what is called Trispṛśā. But listen further, O goddess. The Trispṛśā you have mentioned, of demonic nature, must be carefully avoided, just as one would avoid a husband who has lost his virtue. Among the demons, she is called the destroyer of lifespan and strength; she must be shunned with diligence, as one avoids a woman in her menstrual period. One who abandons their own caste and associates with those of lower castes must especially be shunned, particularly on the day when the tenth lunar day joins with the eleventh, which is my day. Just as those who associate with a menstruating woman are corrupted and deprived of wisdom, so too, my day, when joined with the tenth lunar day, is corrupted for people. Yet, observing Trispṛśā in the proper way destroys the sin of ten thousand acts of killing, especially when the eleventh, twelfth, and thirteenth lunar days remain in the night. Know that Trispṛśā is only when joined with the tenth lunar day, not otherwise. If one commits an offense, one must perform atonement. But, O river goddess, I do not forgive faults arising from the tenth lunar day; by partaking in it, one has consumed poison, as if drinking the deadly halāhala. If someone observes the vow of Ekādaśī when it is mixed with the tenth lunar day, thinking it is my day, it should not be observed. The merit accumulated over millions of births is destroyed; it causes one’s own lineage to fall, and leads them from heaven to hells such as Raurava. After purifying one’s body, my day should be observed; but if there is an increase, it must be abandoned unless joined with the proper conjunctions, such as hearing the scriptures. The merit of birth is diminished for those who fast on Ekādaśī, especially when there is an increase and doubt arises. By my command, Dvādaśī, which is beloved to me, must be observed. Jahnavi replied, “O Lord of the world, I will observe Trispṛśā as you have instructed; by your command, I shall become free from all sins.” Krishna blessed her, saying, “Return to your own place, O blessed one; you need never fear. O goddess, best of rivers, no sin will ever pass to you. Those who bathe in the waters of Sarasvati, worship Madhava, and bow to the Lord of the world, attain the highest state.” Jahnavi then asked, “O Brahman, tell me the procedure; I wish to perform it in full. I seek the favor of the Lord of gods, Damodara, the flawless.” Eastern Madhava replied, “Listen, O goddess, I will explain the procedure for Trispṛśā. Hearing it, O best of rivers, a person is freed from sins. According to one’s means, a golden image of me should be made—using a weight, or half, or even a quarter. One should prepare a copper vessel filled with sesame seeds, and a pure water pot adorned with five kinds of gems. It should be decorated with garlands of flowers, scented with camphor and aguru. After bathing Damodara and anointing him, the image should be placed. Then, clothing should be offered—a pair of garments. Worship should be performed with mantras from the Puranas, with fresh, white flowers of the season and tender tulasi leaves. One should offer an umbrella to Vishnu, together with sandals, and many delightful fruits as offerings. A sacred thread should be given, along with a new, strong upper garment; and a beautiful, tall, and sturdy Vaishnava staff. To Damodara, offer worship at the feet; to Madhava, at the knees; to the form of Vamana, at the waist, as the giver of desires. To Padmanabha, at the navel; to Vishvayoni, at the abdomen; to the one attainable by knowledge, at the heart; to the one who goes to Vaikuntha, at the throat. To the thousand-armed one, at the arms; to the one of yogic form, at the eyes. Having worshipped with devotion, one should offer arghya according to the rite. With a pure coconut placed upon a conch, wrapped with threads, one should offer it with both hands, praying: ‘O Janardana, if you are remembered always, you destroy sins, bad dreams, evil omens, and troubling thoughts. O Lord, whatever fear of hell, misfortune, or calamity may arise for me, whether in this world or the next—therefore, Lord of gods, protect me; accept this arghya. I bow to you. May your compassionate gaze always rest upon me, O Damodara.’ One should offer incense, a lamp, and food, then perform the waving of lights; above the head, one should circle a lotus for Hari, O best of rivers. Having performed this rite, one should then worship one’s own guru, giving gold, garments, a turban, and a tunic. Also, one should give sandals, an umbrella, a ring, a water pot, food, betel, seven kinds of grains, and a gift. After worshipping the guru and the Lord of gods, one should keep vigil for Hari, accompanied by singing, dancing, and recitation of scriptures.” Thus, the procedure and glory of Trispṛśā were revealed by the Lord to the goddess, showing the path to liberation and freedom from all sins.