O Bhārgava, listen attentively to the sacred sequence of offerings and rituals as revealed in the Agni Purāṇa, for the fulfillment of duties and the attainment of peace. First, offerings are to be made to the revered Nirundhī, Dhūmriṇīkā, Asvapantī, and Meghapatnī—these are their sacred names. Thereafter, one should honor the deities beginning with Āgneyī, placing offerings upon their weapons, and then to Nandinī, Subhāgyā, and Sumaṅgalyā. Next, offerings are made to Bhadrakālī, to the ritual post, to Śrī, to Hiraṇyakeśī, and to the forest trees, acknowledging the presence of divinity in all. At the two entrances of the house, Dharma and Adharma are to be honored; Dhruva is worshipped in the center of the home, while Mṛtyu is propitiated outside, and Varuṇa at the water place. Further, offerings are made outside to the spirits, and at the shelter to Dhanada. To Indra and his retinue, offerings are given to the east; to Yama and the Yama-beings, to the south; to Varuṇa and his beings, to the west; to Soma and his beings, to the north; and to Brahmā and his beings, at the center. In the sky above and upon the earth, Sthaṇḍila is to be worshipped. By day, offerings are made to the day-roaming beings, and by night, to the night-roaming beings. Every day, in the evening and morning, offerings should be presented outside; however, the ritual offering of rice-balls (piṇḍa) is to be performed only in the morning, not in the evening. The order of offerings to the ancestors is prescribed: first to the father, then the grandfather, the great-grandfather, the maternal grandfather, and then the maternal grandmother. These piṇḍas are respectfully placed upon blades of sacred grass at the southern end, for ancestors connected to Indra, Varuṇa, Vāyu, Yama, or Nairṛti. The rice-ball is then offered to the crows, invoking them to accept the gift, and with the crow’s mantra, a rice-ball is also offered to the dogs. To the two dogs born in the family of Vivasvat—one dark, one spotted—offerings are made, beseeching their protection upon the path. The cows, mothers of the three worlds, are honored and offered food, for their acceptance brings auspiciousness. Thereafter, alms are given, and having honored guests and the poor, the householder may partake of the meal himself. Now, hear of the sacred bath that fulfills all aims and brings peace. The wise should bathe the planets and Viṣṇu on the riverbank. When afflicted by fever, disease, the influence of Vināyaka, or planetary forces, the bath is performed in a temple; for a student, at a home pond; for those seeking victory, at a sacred ford. A woman wishing to purify her womb bathes in a lotus pond; one whose child has died bathes near an Aśoka tree. Those desiring flowers bathe where flowers are abundant; those desiring sons, in the ocean; all seeking household prosperity, in the presence of Viṣṇu. The most auspicious time for bathing is on the days of Revati or Puṣya in the month of Vaiśākha, with seven days of prior purification. The body is anointed with punarnava, rochana, shatānga, guruni bark, madhuka, two types of turmeric, tagara, nāga-keśara, amber, manjishtha, māṃsī, yāsaka, priyaṅgu, mustard, kuṣṭha, ambalā, brahmī, and saffron. A mixture of the five products of the cow and flour is applied before bathing. In the center of the bathing place, Viṣṇu and a Brahmin are worshipped. Bathing circles are marked in all directions, and arghya and oblations are offered to Viṣṇu, Brahmā, Śiva, Indra, and their weapons. For each, one hundred and eight sticks of sacred wood, sesame seeds, and ghee are used, along with auspicious pots named Bhadra, Subhadra, Siddhārtha, and Kalasha, and those increasing prosperity. Amogha, Citrabānu, Parjanya, and Sudarśana pots are established, with the Ashvins, Rudra, and the Maruts invoked. All gods, demons, Vasus, and sages are joyfully invited to enter these pots, as well as other deities. Within the pots are placed the sacred herbs: Jayanti, Vijaya, Jaya, Shatavari, Shatapuspa, Vishnukranta, and Aparajita, along with luminous sandalwood, usīra, saffron, musk, camphor, bālaka, patra, and bark. Jāti fruit, clove, clay, and the five products of the cow are also included. These, set upon an auspicious seat, are prepared, and the twice-born perform the bathing with vigor. Separate offerings are made to the deities named in the royal consecration mantras, and after the full oblation, the teacher is to be honored with the prescribed fee. In ancient times, Indra was consecrated in this manner by his teacher and thus gained victory over the demons. The bathing of the guardians is thus described, ensuring triumph at the commencement of battle. Now, hear from Puṣkara the universal bathing for those afflicted by Vināyaka. Vināyaka is appointed by Keśava and Pitāmaha for the accomplishment of all actions and the removal of obstacles. In dreams, Vināyaka appears, causing visions of water and shaven heads, and when afflicted by him, one is seized by flesh-eating spirits, imagining oneself followed by others, and all endeavors become fruitless. Maidens fail to find husbands, beautiful women bear no children, teachers and scholars gain no status or learning, the wealthy make no profit, farmers do not succeed, and kings do not gain their kingdoms. For such affliction, a special bathing ritual is prescribed, to be performed on an auspicious seat during the conjunction of the stars Hasta, Puṣya, Aśvayuk, and Saumya, in the Vaiṣṇava month. The person is anointed with a paste of cow’s ghee and mustard, and all herbs and fragrances, including the head. After bathing, all herbs are placed in four pots, gathered from places of horses, elephants, anthills, confluences, and ponds. Thus, by following these ancient and sacred rites, obstacles are removed, prosperity is restored, and the blessings of the gods are secured.