Let us now hear the sacred procedure for divine offerings, as revealed in the Shri Varaha Purana. The mantras declare, “In all worlds, I am the accomplished self, and I bestow boons by my own act.” They beseech forgiveness for any spoken words and express reverence, offering salutations again and again. With these intentions, one begins the ritual: first, anointing the right limb, followed by the left. Then, with firm resolve, the western part of the ground is smeared with cow dung, purifying the space for worship. Listen carefully to the merits attained through these acts: for thousands of years, the performer is honored in the heavenly realm. For every grain counted in the ritual, one is exalted in the heavenly world, and for as many thousands of years, one remains established in the world of the Divine. These actions purify the limbs and bring delight to the Lord. To prepare for the bath, powders from Madhuka, Ashvaparna, Rohini, and Karkata are used, or finely ground powders held in the hand. If supreme accomplishment is desired, one follows the prescribed actions: taking amalaki and the finest fragrant earth. Afterward, with a water vessel in hand, the devotee recites the mantra, inviting the manifest form of the sinless Lord to accept the bath. The ablution is then performed with a golden, silver, or copper vessel, each suitable for the excellent ritual. After the bath, a fragrant substance is offered, accompanied by mantra, acknowledging the Lord as born in all worlds and united with the true ones. Satisfied by devotion, the Lord, called Madhava, is requested to accept the offering. Next, garlands are presented as part of the ritual, followed by a handful of flowers, and the mantra is recited: “For my liberation from worldly existence, accept this from me, O Achyuta.” Incense, composed of fragrant substances, is then offered, and the incense-mantra is recited with focused mind in both families. The devotee prays that the incense may be accepted for liberation from worldly existence, and with the peace attained by the Sankhyas, offers salutations to the Lord. Having worshipped with garlands, fragrances, and ointments, the devotee takes the offering, places joined hands upon the head, and prays for the Blessed Lord, the Supreme Person, Srinivasa, glorious and of the form of bliss, to be pleased. A fine yellow silk garment, charming and fit for covering the divine body, is offered. The Lord is adorned with garments that fit his form, and with the sound of Om, enveloped in righteousness and merit, the supreme offering is made. This offering brings mutual delight, preserves life for beings, and is proper, suitable, true, and beneficial for oneself. The devotee entreats, “O Deva, accept this.” Having made the offering according to the prescribed path, the pure one praises the gods, for this alone is the supreme offering. After giving food and removing the offering, the mantra is recited: “Ornamentation in every way for the gods, with all fragrant substances and the like; having taken betel, O Lord of the world, may our house and your image be especially adorned.” The best ornament for the mouth is made for the Lord’s pleasure. By this very service, the devotee performs the ritual, completing the sacred procedure. Thus, in the scripture of the Blessed Lord, the one hundred eighteenth chapter is named ‘The Procedure for Divine Offerings,’ as revealed in the Shri Varaha Purana.