When one undertakes the sacred worship, he should first place Dhanada, the bestower of wealth, in the northern direction, and Rudra in the domain of Ishana, thus honoring those deities who preside over the directions according to the prescribed method. At the very center of the lotus-shaped altar, he should worship Vishnu, the Supreme Lord, who is the heart of all. In the west, and likewise in the north, Aniruddha should be venerated. In the northeast, the conch is to be placed, while the discus finds its position in the southeast. Again, the mace is to be worshipped in the northeast, and Garuda, Vishnu’s mighty mount, should be placed in the south. The bow and sword are to be set before the deity, and there too, the auspicious Srivatsa mark and the Kaustubha gem are to be arranged as the ninth sacred emblem. In this way, with devotion and precision, Janardana, the Lord of gods, is to be worshipped as tradition prescribes. Wishing for prosperity, the devotee should bathe the deity with water from the Indra vessel. For victory over death, ablution should be performed with Yama’s water. If peace is sought, Varuna’s water is to be used, for sin’s destruction, Vayu’s water, and for the attainment of knowledge and the status of the guardians of the worlds, Rudra’s water is most effective. Thus, knowledge remains ever unobstructed for the prosperous and wise Brahmin. By such worship, one becomes instantly like Vishnu, or may even attain kingship; but the knower of rites must always perform worship according to his own scripture’s method. When, with a tranquil mind, the gods and the guardians of the worlds have been thus worshipped, offerings should be made as prescribed to Agni, Varuna, and those connected with Vayu’s fire. Afterwards, nourished by Soma, the wise one should recite the prescribed vows. Next, Rudra, Aditya, Agni, and the planetary guardians of the worlds are to be invoked. Having declared the vow, one should then perform the sacred homa. Into the blazing fire, oblations are offered with the sixteen-syllable mantra, making three offerings in the presence of the God of gods. The king, to express his devotion, should donate elephants, horses, chariots, and even golden villages. The merit arising from these acts is great and shines forth upon the earth. When one, having purified his mind, listens again to the Varaha, the sacred recitations should be performed at holy places such as Pushkara, Prayaga, and the confluence of the Sindhu. At the time of eclipses and solstices, those who recite accrue special merit. Even the gods, after rigorous austerities, meditate and speak thus: “When shall we, abandoning this body, attain the sixteenfold Varaha? Then we shall reach the supreme abode, from which there is no return.” Here, too, an ancient legend is recounted. There was a king of great renown named Shveta, who now resides in heaven. This king wished to give away the entire earth, with all its blossoming trees and forests, O Devi. He declared, “O Lord, I desire to give the earth to the Brahmins.” It is said, “O king, always give food, for it brings happiness at all times. Among all gifts, the gift of food is the highest. Therefore, by every effort, give the gift of food, O noble one.” Jewels, garments, ornaments, splendid cities, elephants, and deerskins—these, when given to a Brahmin, are meritorious gifts. King Shveta addressed his priest, Vasiṣṭha, foremost among those who recite mantras. He performed sacrifices for the twice-born using gold, silver, and copper. Yet, knowing that these offerings were small, the king did not give food. Then, O Devi, by the force of time and fate, death came for him.