Following the prescribed rites, the householder begins by offering oblations to the ancestors. He places blades of sacred grass at the southern end, dedicating offerings to those ancestors who are associated with Indra, Varuna, Vayu, Yama, and Nairriti. With reverence, he presents rice-balls—first to the crows, invoking the mantra for their rice-ball, and then extending the offering to the dogs as well. He remembers the two dogs born in the family of Vivasvat—one dark and one spotted—and offers them a rice-ball, praying that they may always protect him along his journey. With devotion, he turns to the cows, mothers of the three worlds, and requests that they accept his offering of food. After honoring the cows for auspiciousness, he gives alms to the needy. Only after honoring guests and the poor does the householder partake of the meal himself. At this juncture, Agni speaks, promising to explain the sacred bath that fulfills all aims and brings peace. The wise are instructed to bathe the planets on the riverbank, as well as Vishnu. The location of the bath varies according to one's needs: those afflicted by fever, disease, or troubled by Vinayaka or planetary influences should bathe in a temple; a student should bathe in a pond at home; one desiring victory should bathe at a sacred ford. Specific circumstances call for special bathing sites: a woman whose womb is to be cleansed should bathe in a lotus pond; one whose child has died should bathe in the presence of an Ashoka tree. Those desiring flowers should bathe where flowers abound; those seeking sons, in the ocean; and all who wish for household prosperity, in the presence of Vishnu. The most auspicious time for bathing is during the days of Revati or Pushya in the month of Vaishakha. For those desiring this bath, purification for seven days beforehand is prescribed. The bath employs a mixture of herbs and substances: punarnava, rochana, shatānga, bark of guruni, madhuka, two kinds of turmeric, tagara, nāga-keśara, amber, manjishta, mamsi, yāsaka, priyaṅgu, mustard, kushtha, ambalā, brahmi, and saffron. The body is anointed with a blend of the five products of the cow and flour, before bathing. In the center of the bathing area, Vishnu and a Brahmin are worshipped. Circles for bathing are made in the directions and intermediate directions, and arghya and oblations are offered to Vishnu, Brahma, Shiva, Indra, and others, honoring them as their weapons. For each deity, one hundred and eight sticks of sacred wood, sesame seeds, and ghee are used, along with pots named Bhadra, Subhadra, Siddhartha, Kalasha, and others that increase prosperity. Amogha, Citrabanu, Parjanya, and Sudarshana are established, along with the Ashvins, Rudra, and the Maruts. All the gods, demons, Vasus, and sages are invited to enter these pots with joy, along with other deities. The pots are filled with potent herbs: Jayanti, Vijaya, Jaya, Shatavari, Shatapuspa, Vishnukranta, and Aparajita; and fragrant substances—sandalwood, usīra, saffron, musk, camphor, bālaka, patra, bark, jāti fruit, clove, clay, and the five products of the cow. Placed on an auspicious seat, these are prepared, and the twice-born are to bathe the person with vigor. Separate offerings are made to the gods mentioned in the royal consecration mantras. After the full oblation, a fee is presented to the teacher. Indra himself was consecrated by the teacher in ancient times and, thus empowered, slew the demons; the bathing of the guardians is described, bringing victory at the start of battle. Now, Puṣkara speaks, explaining the universal bathing for those afflicted by Vināyaka. Vināyaka is appointed for the accomplishment of actions and removal of obstacles. As lord of the groups, by Keśava and Pitāmaha, Vināyaka appears in dreams, causing excessive visions of water and shaven heads. When afflicted by Vināyaka, one is tormented by flesh-eating spirits and feels as if followed by others. Disheartened, all undertakings fail without cause; a maiden does not obtain a husband, nor does a beautiful woman bear children. One fails to attain the status of teacher or Vedic scholar, students do not gain learning, the wealthy do not profit, nor do farmers succeed in agriculture. Even a king does not gain his kingdom. For such afflicted ones, a bathing ritual is to be performed on an auspicious seat, during the conjunction of Hasta, Puṣya, Aśvayuk, and Saumya, in the Vaiṣṇava month. A paste of cow's ghee and mustard is applied, and after anointing with all herbs and fragrances, the head is also smeared. After bathing, all herbs are placed in four pots, drawn from the places of horses, elephants, anthills, confluences, and ponds. Clay, rojanā, fragrant substances, and guggulu are added. The thousand-eyed, hundred-streamed purifying water made by the sages is used to consecrate the afflicted, praying that the purifying waters cleanse them. Varuṇa, Sūrya, Bṛhaspati, Indra, Vāyu, and the seven sages are invoked to grant fortune. Misfortune that resides in the hair, parting, head, forehead, ears, and eyes is prayed to be removed by the waters. Taking a handful of darbha grass in the left hand, the teacher offers mustard oil with a ladle made of udumbara wood, pouring it on the head while holding kuśa grass in the left hand. Offerings are made to Mita, Sammita, Śālaka, Kaṇṭaka, Kuṣmāṇḍa, and the prince, accompanied by the svāhā invocation. With names, offerings, and mantras, and salutations, offerings are made at the crossroads, spreading kuśa grass all around on a winnowing basket. Both cooked and uncooked rice, gruel, fish, mud, various flowers, and three kinds of liquor are offered. Radish, fried cakes, sweet cakes, sugar confections, curd-rice, milk-rice, flour preparations, sweet balls, and jaggery are presented. Afterward, the mother of Vināyaka is worshipped, then Ambikā, offering a full handful of arghya with dūrvā grass, mustard seeds, and flowers, completing the ritual with devotion and care.