With reverence and humility, the devotee bows before Janārdana, the mighty-armed protector of all creatures, seeking his grace. He honors the Lord of gods, who is endowed with every virtue and pervades all existence. Recognizing the divine as the very wind, intellect, mind, and night itself, the devotee offers his salutations. He acknowledges the Lord as the embodiment of forgiveness, generosity, compassion, fortune, and self-restraint, and bows again. He proclaims that the Lord is the upavedas, the very essence of all things, and with folded hands, offers his obeisance. In this world, he regards Keśava as the epitome of compassion and pleads for deliverance from the bondage of sin. He confesses his suffering: “I am burned, I am lost, I have acted without reflection. Purify me, for you are the holy ford. Salutations, salutations to you.” In response, the Blessed Lord speaks words meant to remove the sin of killing a Brahmin, bestowing auspiciousness, increasing virtue, and erasing the stain of such a grievous act. The Lord dwells eternally at Prayāga, renowned as Yogaśāyin. There, Varuṇā is famed as the remover of all sins, auspicious and pure. The two rivers, the greatest among streams, became honored throughout the world; nothing compares to them in the sky, on earth, or in the netherworld. Even those who indulge in worldly pleasures, the Lord says, attain dissolution at this sacred place. Teachers, upon hearing of its pure musical qualities, laughed repeatedly. The moon wandered in wonder, searching for the departed pond-lotus. Even during the day, the sun is veiled by splendid banners fluttering in the wind. Bees, embracing the spotless faces of women, do not seek other flowers. Where women gather for play, there is no union in the long-abiding houses, nor does the passion of young girls exert force, for intercourse is forsaken. Pride and intoxication arise in men and elephants with the coming of youth. Among the stars, nobility is lacking; in prose, meter is lost, O Lord. Those whose bodies are adorned with the moon, like you, O Śaṅkara, reside there. The restless Sun, remover of all sins, also dwells there. The Lord assures: “Go there, O best of gods, and you will be liberated from sin.” Garuda, swift as ever, journeyed to Vārāṇasī for the removal of sin. After bathing at the sacred fords, freed from sin, he went to see Keśava. With gratitude, Garuda proclaims, “By your grace, O Hṛṣīkeśa, the sin of killing a Brahmin has been destroyed.” Though Garuda knows the reason, he feels it is not proper to speak of it. Yet, he assures Rudra that there is indeed a reason and promises to reveal everything. He speaks of a most holy ford, honored by gods and gandharvas. For one who bathes there today, the skull—the mark of sin—will immediately be released. Therefore, this ford is known as Kapālamocana, the place where the skull is released. Garuda bathed at Kapālamocana according to Vedic rite, and by the grace of the Blessed Lord, that excellent ford became renowned by this name. For this reason, he was not invited by Dakṣa, nor was Dakṣa’s worthy daughter invited to the sacrifice. Jayā went to the lord of mountains, Mandara, with its lovely caves. But Vijayā, Jayantī, and Aparājitā did not go. All those who were invited attended their maternal grandfather’s sacrifice. Thus unfolds the sacred tale, revealing the power of divine grace, the sanctity of holy places, and the intricate workings of fate.