The time for your liberation, along with your very self, has now arrived. Once you reach that state, there is no further birth—this is certain and beyond all doubt. Meditating deeply upon Lord Nārāyaṇa, both souls dissolved entirely into His divine form. Moreover, if a person causes this sacred teaching to be heard by others, he too attains the state he desires. Now, let me speak of the greatness of the sesame-cow. That very Māyā, who was born unmanifest from the body of Brahmā, herself became the goddess Nandā, intent on fulfilling the work of the gods. O Lord, please explain to me the Vaiṣṇava significance of all this: How does it come to be? The goddess Gaṅgā, beloved of Śaṅkara, acts always for the welfare of the world. Sometimes, something may be given; the all-knowing one knows his own place. Then, the demon called Mahiṣa, the mighty asura, was slain by Him. Or, it is said, that the power of knowledge itself is Mahiṣa, embodied as ignorance. In the realm of form, this is told as a story; in the formless, it is realized as one within the heart. Now, O goddess, listen as I explain the destruction of the five great sins. In this life, if a person is afflicted by poverty, disease, leprosy, or similar troubles, for him, at once, there comes wealth, long life, riches, sons, and happiness. Whoever beholds Nārāyaṇa, the Supreme Lord, in the prescribed manner—especially in the auspicious month of Kārtika, on the twelfth day of the bright fortnight, or at a solstice, or during an eclipse of the moon or sun—for such a one, satisfaction arises immediately, and all sins are destroyed. When one knows that the auspicious time is near, he should fix this intent firmly in his heart. For a full year, he should show unwavering devotion to his teacher, just as he would to Viṣṇu. O Lord, by your grace, one is able to cross the vast ocean of worldly existence. Thus, the wise worship the teacher, standing before him as they would before Vishnu himself. With a tooth-cleaning stick from the milk-bearing tree, accompanied by sacred mantra, the devotee proceeds. If he has seen dreams, the discerning one should recount them in the presence of the teacher. Having fasted on the eleventh day and bathed, one should then go to the temple. The ground is to be marked according to various signs and proper procedures; or, an eight-petaled lotus may be drawn, and the wise one should display it. Following the order of syllables, disciples are admitted, each holding flowers. The deity is worshipped first in the east, as prescribed. In the respective directions, in the southeast and southwest, Nirriti is to be placed. Dhanada is placed in the north, Rudra in the domain of Ishana—thus, those established in the directional fields are worshipped according to the proper method. In the center of the lotus, Vishnu, the Supreme Lord, is worshipped. Aniruddha is worshipped in the west and similarly in the north. In the northeast, the conch is placed; in the southeast, the discus. In the northeast again, the mace is to be worshipped; in the south, Garuda is placed. The bow and sword are set before the deity, and there, the Srivatsa and Kaustubha are arranged as the ninth. Thus, Janardana, Lord of the gods, is worshipped according to the correct procedure. Desiring prosperity, one should bathe the deity with the Indra vessel. For the rite of conquering death, ablution should be performed with the water of Yama. For peace, Varuna’s water brings swift results; for the destruction of sin, use the water of Vayu. In this way, with devotion, understanding, and proper observance, one attains liberation, the destruction of sin, and the blessings of the Supreme Lord.