In the sacred ritual, fragrant substances—clay, rojanā, guggulu, and others—are carefully placed within vessels. The purifying water, blessed by the sages and described as thousand-eyed and hundred-streamed, is prepared for consecration. With this water, the teacher invokes its cleansing power, praying that all impurities be washed away. He calls upon Varuṇa, the king of waters, as well as Sūrya and Bṛhaspati, to grant fortune. Indra, Vāyu, and the seven sages are also beseeched for blessings. Any misfortune lingering in the hair, at the parting, on the head, forehead, ears, or eyes is asked to be removed by the sacred waters. Holding a handful of darbha grass in his left hand, the teacher proceeds. For the one who has bathed, he offers mustard oil using a ladle made of udumbara wood, pouring it onto the head while kuśa grass is held in the left hand. Names such as Mita, Sammita, Śālaka, Kaṇṭaka, Kuṣmāṇḍa, and the prince are invoked, accompanied by the svāhā mantra. Offerings are made at the crossroads, spreading kuśa grass all around upon a winnowing basket. Both cooked and uncooked rice, gruel, fish, mud, various flowers, and three kinds of liquor are presented. Radish, fried cakes, sweet cakes, sugar confections, curd-rice, milk-rice, flour preparations, sweet balls, and jaggery are also given. Afterward, the mother of Vināyaka is worshipped, followed by Ambikā, to whom a full handful of arghya is offered, consisting of dūrvā grass, mustard seeds, and flowers. The devotee 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.” Brāhmaṇas are fed, and a pair of garments is given even to the teacher. Having worshipped Vināyaka and the planets, one attains prosperity and the fruit of the rite. Puṣkara then explains the Māheśvara bath, a ritual that increases the victory of kings. This rite was once bestowed by Uśanas upon Bali, lord of the Dānavas. Before sunrise, seated, one bathes in the morning with pots, reciting prayers to Rudra, Bala, and the one whose body is smeared with white ash, seeking victory and the silencing of enemies. The prayer invokes Shiva, the fire of dissolution and destroyer of Tripura, to protect the worship and the devotee’s life. After bathing with the five nectars, one worships the wielder of the trident. Puṣkara describes other baths for victory: bathing with ghee increases lifespan; with cow dung brings prosperity; with cow urine destroys sin; milk grants strength and intelligence; curd increases prosperity; water of kuśa grass ends sins; and with the five products of the cow, all is attained. Water from śatamūla roots and a cow’s horn also grant all benefits and victory over enemies. Bathing with palāśa, bilva, lotus, and kuśa brings manifold blessings. Bathing with vacā, two kinds of turmeric, and musta is supremely protective, increasing lifespan, fame, virtue, and intelligence. Golden water brings auspiciousness; silver and copper water do likewise. Water imbued with jewels brings victory, and priyangu seeds ensure good fortune. Fruit water gives health, water from the dhātrī fruit brings supreme prosperity; sesame and mustard, along with priyangu seeds, grant prosperity and good fortune. Bathing with lotus, water-lily, and kadamba flowers brings prosperity; water from the balā tree grants strength. Bathing with water from Viṣṇu’s feet is considered the highest of all baths. For those desiring solitude, the rite should be performed at sunrise, fastening a jewel to the hand while reciting the Akraṇḍayati hymn. A jewel made of kuṣṭha, pāṭhā, vacā, dry ginger, and conch metal is said to be the lord of all desires, with the blessed Hari as the ultimate lord. By worshipping him alone, all desires are fulfilled; after bathing him with ghee and milk and honoring him, ailments of bile are removed. Offering five types of mudga beans frees one from diarrhea; bathing with five products from the cow dispels diseases caused by wind. Bathing twice with oils removes phlegmatic diseases, especially with special worship. Ghee, oil, and honey are used for bathing, and the bath of three sweetnesses includes ghee-water, oil, honey, sugarcane juice, and milk. These three tastes—ghee, sugarcane juice, oil, and honey—bring prosperity. The triple white ointment is made from camphor, usira, and sandalwood. Sandalwood, agarwood, camphor, musk, and saffron—these five ointments are offered to Vishnu to grant all desired results. Three fragrant substances—camphor, sandalwood, and saffron—are used, and musk with camphor and Malaya sandal fulfills all desires. Nutmeg with camphor, sandalwood, and three types of cooling substances, colored yellow, white, and pure white, are specified. Black and red, making five colors, are also mentioned. Lotus, padma, and three cooling substances are used in Hari’s worship. Saffron, red lotuses, three reds, and red lotuses are offered. Worshipping Vishnu with incense, lamps, and other offerings brings peace to people. In a quadrangular altar, groups of eight or sixteen Brahmins perform homa with sesame, ghee, barley, and vast quantities of grains. Puṣkara advises that the king should worship this rite annually on his birth star, and every month at the solar transition, worship the deities beginning with the Sun and Moon. At the rising of Agastya, Agastya and Hari are to be worshipped during the four months, observing the festival for five days. In the bright fortnight of Proṣṭhapada, starting from the first day, a dwelling for Indra is constructed in the eastern direction from the tent. Indra’s banner is established, and Śacī and Indra are worshipped. On the eighth day, to the sound of instruments, the thread staff is brought in. On the eleventh day, fasting is observed; on the twelfth, the banner is raised, and the lord of gods and Śacī are worshipped, adorned with cloth and placed in a pot. Thus, through these meticulous rites and offerings, the devotee secures cleansing, blessings, prosperity, and victory, honoring the gods and fulfilling the sacred traditions as prescribed.