Even if a person’s sins tower as high as Mount Meru or Mandara, there are paths that lead to liberation beyond imagination. The destinations reached by those devoted to knowledge and austerity, by those who perform sacrifices sincerely, and by sages, gods, and asuras who dedicate themselves to recitation and oblation—all these are exalted. The fruit gained from residing in Kāśī for six thousand years, or the supreme destiny attained by those united with yoga who relinquish their bodies in Vārāṇasī, are all celebrated as rare blessings. Indeed, one who dies at the gate of heaven never sees hell at all. Every sacred place—whether on earth, in the atmosphere, or in heaven—holds its own sanctity. But those who have attained devotion to Viṣṇu rejoice with unwavering certainty. By applying spiritual power in every way, and with power established in austerity, the wise may endure even the gravest trials; even when struck down and pierced by hundreds of weapons, the wise one may yet live. Should he depart at the gate of heaven, he attains the highest destination. For all who reach that threshold, the time is supremely auspicious. No matter how many sins a person commits on earth with the body, especially on the fifteenth day of the bright fortnight in the month of Jyeṣṭha, there is a way to redemption. On this day, those devoted to vows and yoga perform a thousand moon-offering ceremonies. When these rites are accomplished, great sins are destroyed, and people attain heaven. The origin, the prescribed method, and the completion of the moon vow are also described. At that sacred place, the ocean of nectar itself came to witness its greatness directly, accompanied by many wondrous events, all unfolding in due order and according to rule. Having obtained divine grace, with its own name at the forefront, and by the favor of Vāsudeva, the place became truly marvelous. It is always the abode of liberation for all beings, just as it is for the Lord Himself. Beings assume various forms, always longing for Viṣṇu’s realm, for nowhere else does one attain dharma as one does here. The fulfillment of all desires arises for living beings, especially through acts of giving, honoring Brahmins, and for couples. The merit granted here surpasses all sacrifices and the bathing in all sacred waters. All that merit arises simply by seeing this place. Here, the rite of completion is to be performed, led by Brahmins. After two and a half years have passed, on two days in the fortnight, or after eighty-three years plus four months, the completion ceremony should be carefully performed. The supreme merit, always declared for those who perform sacrifices, is obtained by those who live a thousand years. Such a meritorious vow is said to grant all happiness. On the fourteenth day, after purifying oneself by bathing and brushing the teeth, and likewise on the full moon day, one should perform worship of the Moon. First, the Mothers should be worshipped, beginning with Gauri. With effort, an image resembling the lunar disc should be made, according to one's means—whether with half or a quarter of those means. According to one's faith or resources, the image should be fashioned. After this, Moon worship should be performed according to the prescribed ritual of the scriptures. A fire offering should be performed with the Soma mantra, as one is able. With care, one should recite the hymn of Soma’s origin and the Soma Sūkta. Finally, the placement of the Moon and its phases in the mandala should be performed with water, completing the sacred observance.