Hear now the sacred account as revealed by the wise, a tapestry of holy rites and potent remedies drawn from the Agni Purāṇa. In the age-old tradition, when one seeks to purify and empower oneself for auspicious undertakings, a special preparation is made. First, a host of sacred substances is gathered: punarnava, rochana, shatānga, the bark of guruni, madhuka, two kinds of turmeric, tagara, and nāga-keśara. These are joined by amber, manjishta, mamsi, yāsaka, priyaṅgu, mustard, kushtha, ambalā, brahmi, and precious saffron. The body is anointed with a mixture of the five holy products of the cow and flour, and after this sacred unguent, a bath is taken. At the heart of the bathing place, one worships Lord Vishnu and a learned Brahmin, honoring them with devotion. Circles are drawn in all directions and intermediate directions for bathing, and arghya and oblations are offered to Vishnu, Brahma, Shiva, Indra, and other deities, invoking their weapons and their might. For each, one hundred and eight sticks of sacred wood, sesame seeds, and clarified butter are used, alongside Bhadra, Subhadra, Siddhartha, Kalasha, and those that increase prosperity. Pots named Amogha, Citrabanu, Parjanya, and Sudarshana are established, together with the presence of the Ashvins, Rudra, and the Maruts. May all the gods, as well as the demons, Vasus, and sages, joyfully enter these vessels, and may other deities join as well. Into these pots are placed the sacred herbs: Jayanti, Vijaya, Jaya, Shatavari, Shatapuspa, Vishnukranta, and Aparajita, along with radiant sandalwood, usīra, saffron, musk, camphor, bālaka, patra, and bark. Jāti fruit, clove, clay, and the five products of the cow are added. All these, placed upon an auspicious seat, are prepared with care. Then, the twice-born Brahmins bathe the devotee with vigor and reverence. Separate offerings are made to the deities named in the royal consecration mantras. After completing the full oblation, the devotee presents the proper fee to the teacher. It is told that, in ancient times, Indra himself was consecrated by his teacher in this way and, thus empowered, vanquished the demons. The bathing of the guardians is described as a rite that brings victory at the very start of battle. Puṣkara, the sage, then speaks: “I will explain the universal bathing for those afflicted by Vināyaka, the remover of obstacles, who presides over the accomplishment of all actions. Appointed by Keśava and Pitāmaha as lord of the groups, Vināyaka sometimes appears in dreams, showing visions of water and shaven heads in excess. When troubled by Vināyaka, one is seized by flesh-eating spirits, haunted by the sense of being followed, plagued by anxiety and fruitless efforts. Maidens do not find husbands, women do not bear children, teachers and students do not attain their goals, the wealthy do not profit, and even kings fail to gain their kingdoms. For such afflicted ones, a special bathing ritual must be performed at an auspicious time—when the stars Hasta, Puṣya, Aśvayuk, and Saumya are in conjunction, during the Vaiṣṇava month. With a paste of cow’s ghee and mustard, the devotee is anointed with all sacred herbs and fragrances, and the head is also smeared. After bathing, all the herbs are placed in four pots, and these are filled with water drawn from the abodes of horses, elephants, anthills, confluences, and ponds. Into these pots are placed clay, rojanā, fragrant substances, and guggulu. The water, blessed by the thousand eyes and hundred streams, is purifying, as made by the sages. With this water, the teacher consecrates the devotee, invoking the blessings of Varuṇa, Sūrya, Bṛhaspati, Indra, Vāyu, and the seven sages, praying that all misfortune—whether in the hair, the parting, the head, the forehead, ears, or eyes—be washed away. Taking a handful of darbha grass in the left hand, the teacher pours mustard oil with a ladle made of udumbara wood onto the devotee’s head, holding kuśa grass in the left hand. The names Mita, Sammita, Śālaka, Kaṇṭaka, Kuṣmāṇḍa, and the prince are invoked, accompanied by the svāhā mantra. With names, offerings, and mantras, and with salutations, offerings are made at the crossroads, spreading kuśa grass on a winnowing basket. Both cooked and uncooked rice, gruel, fish, mud, various flowers, and three kinds of liquor are presented, along with radish, fried cakes, sweet cakes, sugar confections, curd-rice, milk-rice, flour preparations, sweet balls, and jaggery. After these offerings, the devotee worships Vināyaka’s mother, and then Ambikā, offering a full handful of arghya with dūrvā grass, mustard seeds, and flowers, and prays: “Grant me beauty, grant me fame, grant me good fortune, O auspicious one; give me a son, give me wealth, and fulfill all my desires.” The rite is completed by feeding brāhmaṇas and presenting a pair of garments to the teacher. Having worshipped Vināyaka and the planets, the devotee attains prosperity and the fruit of the rite. Again, Puṣkara speaks: “I shall now explain the Māheśvara bath, which increases the victory of kings, as it was once given by Uśanas to Bali, lord of the Dānavas. Before sunrise, seated upon a seat, the devotee bathes in the morning with pots, reciting, 'Om, obeisance to the blessed Rudra, to Bala, to the one whose body is smeared with white ash; thus, victory, victory! Silence all enemies, break them in quarrels and disputes. Om, churn, churn all those on the path; that fierce form, the thousand-rayed one, who at the end of the age seeks to burn, may he protect this worship, may the pure one protect your life. May Shiva, like the fire of dissolution, the destroyer of Tripura, who is the essence of all gods, protect your life. Write, write, seal! Svāhā.' Having bathed with the five nectars, one worships the wielder of the trident, Shiva. There are other baths as well, always for victory: bathing with ghee greatly increases lifespan; with cow dung, one gains prosperity; with cow urine, sins are destroyed. Bathing with milk confers strength and intelligence, while curd brings prosperity; water of kuśa grass removes sins, and with the five products of the cow, all is attained. Bathing with water from śatamūla roots grants all blessings; water from a cow’s horn ensures victory over enemies; bathing with palāśa, bilva, lotus, and kuśa brings all benefits. A bath with vacā, two kinds of turmeric, and musta is supremely protective, increasing lifespan, fame, virtue, and intelligence. Bathing with water touched by gold, silver, or copper brings auspiciousness; with water infused with jewels, victory is assured; and with priyangu seeds, good fortune flows. Thus, through these sacred baths and offerings, one is purified, protected, and blessed, gaining the favor of gods and the fulfillment of all righteous desires.