Listen, then, to the wisdom passed down in the sacred tradition. There is a lesson in the nature of the lotus: when it remains rooted in its own place, the sun and Varuna are its friends, nurturing it with light and water. But once the lotus is uprooted, those very powers that sustained it now become the cause of its withering and decay. In the same way, those who are friends to a person established in their rightful place may turn against him when he is displaced. The sun delights in the lotus as long as it is in water, but dries it up mercilessly when it lies exposed on land. Thus, honor comes to those who remain steadfast in their own place and station—whether it be hair, teeth, nails, or people—but when any of these fall from their proper place, they lose their respect. One’s conduct reveals the family from which one comes; speech betrays the land of one’s birth; attentiveness is the sign of affection; and a person’s body reflects the food they have consumed. Certain efforts are fruitless, just as rain falling on the ocean is wasted, food given to one already satisfied serves no purpose, and gifts bestowed upon the wealthy are in vain. Likewise, good deeds performed for someone base bear no fruit. True closeness is not of distance but of the heart: one who dwells in your heart is near, even if far away, while one who is absent from your heart is distant, even if standing beside you. There are unmistakable marks by which death, and also a beggar, are recognized: a fallen face, a feeble voice, sweating limbs, and overwhelming fear. For some—such as a hunchback, a slayer of insects, one driven out by the wind, or one living on a lonely peak—death itself is preferable to begging. Yet, remember: even Vishnu, Lord of the worlds, once took the humble form of Vamana and begged. If even he, with the highest purpose, embraced humility, who among us has a cause so great that humility would not be required? A mother and father who neglect to educate their children become, in effect, enemies to them. Such unlearned children, when they appear among the wise, are like a crane among swans—unable to shine. Knowledge, therefore, is the highest form and the greatest treasure. It is a wealth that cannot be stolen, the source of virtue, the key to the favor of others, the teacher of teachers, the remover of the sufferings of kin, the supreme deity, and honored even among kings. A person without knowledge is no better than a beast. Wealth and possessions stored at home are visible and may be taken away, but knowledge cannot be stolen. It is said that Vishnu himself once declared everywhere the essence of polity from the Shaunakīya tradition. Shankara listened to him, Vyasa learned from Shankara, and from Vyasa, we have heard and received this wisdom. Now, hear further from Brahma as he addresses Vyasa: “I shall declare to you the vows by which Hari, the Supreme Lord, becomes the giver of all blessings. When Hari is worshipped on every month, every star, lunar day, and weekday, with single-minded devotion and by fasting at night, he grants wealth, grain, sons, kingdoms, victory, and more, through the fruits of such observances. On the first lunar day, worship Vaiśvānara and Kubera to receive wealth; after fasting, Brahma, Shri, and the Ashvins are also to be honored. On the second day, Yama and Lakshmi-Narayana bestow riches; on the third, Gauri, Vighnesha, and Shankara are to be worshipped. The fourth day is for honoring the four manifestations; the fifth is for Hari; the sixth for Kartikeya and the Sun; and on the seventh, Bhaskara grants wealth. During Durga’s eighth and ninth days, the Mothers and the guardians of the directions bestow riches; on the tenth, Yama and the Moon are to be worshipped; on the eleventh, the sages. The twelfth is for Hari and Kama; the thirteenth for Maheshvara; and on the fourteenth and fifteenth, Brahma and the ancestors grant wealth. On the new moon and on each weekday, beginning with the Sun, these deities are to be worshipped. The stars and yogas, when honored, grant all desires. Brahma continued, “I will now describe the sacred observances for each month. In the bright fortnight of Margashirsha, on the thirteenth day sacred to Vyasa and Ananga, one should worship Shiva with jasmine wood for cleaning the teeth and with dhatura flowers. Food called ‘Anangāya’ should be offered, and honey tasted in the month of Pausha. Yogeshvara is to be worshipped with bilva leaves and kadamba flowers; for teeth, use sandalwood and other auspicious substances, and offer rice and similar foods. In Magha, Nateshvara is to be worshipped with jasmine flowers and a pearl garland; plaksha wood is used for the teeth, and purika cakes are the offering. In Phalguna, Vireshvara is honored with marubaka flowers, sugar, greens, and mandā cakes, and mango wood for the teeth. In Chaitra, Surupa is worshipped at night with camphor, ataja wood for the teeth, and shashkuli cakes as food. At Shiva’s abode, worship is performed with damanaka leaves and ashoka flowers; for his great form, sweetened rice with jaggery and the finest cakes are offered. One should also give tooth-cleaning sticks and nutmeg. In Jyeshtha, Pradyumna is worshipped with champaka flowers, and Bilvaja with ten kinds of offerings. Cloves, cardamom, and a six-spiced mixture are prescribed for Uma’s beloved; aguru and tooth-cleaning sticks are offered, and worship is performed with apamarga leaves. In Shravana, oleander is offered to Shiva, the trident-bearer; the one who delights in fragrance is worshipped with ghee and other substances, and oleander flowers are used for purification. In Bhadrapada, Sadyōjāta is worshipped with bakula flowers and cakes; Gandharvasha and Madanaka are honored in Ashvina, along with the lord of gods. In Kartika, Rudra is worshipped with champaka flowers, golden threads, modaka sweets, and khadira tooth-sticks. With badara tooth-sticks, Madana is the tenth to be honored; at the year’s end, the giver of milk and greens is worshipped with lotuses. To Rati, Muktamananga, and the one established in a golden circle, ten thousand oblations are to be offered with fragrant substances, sesame, rice, and the like. A night vigil should be kept, with singing and instrumental music, and after worship, a Brahmin should be given gifts such as a bed, a vessel, an umbrella, clothing, and sandals. By feeding a cow and a Brahmin with devotion, a person becomes accomplished. This is the complete conclusion of the vow, and such observance brings prosperity, sons, health, good fortune, and heaven. Brahma further spoke: “Hear now of the vow called Kaivalya-shamana, the unbroken Dvadashi. In the bright fortnight of Margashirsha, after fasting, one should eat only the products of the cow. On Dvadashi, worship Vishnu and offer four months’ worth of food; present a vessel containing five kinds of rice to a Brahmin, saying: ‘O Vishnu, in seven births, whatever vow I have performed, by your grace, O Lord, may that remain unbroken for me here. Just as you, Supreme Person, are the unbroken whole of all the worlds, so may all my vows likewise remain unbroken.’” Thus is the wisdom and the sacred observances passed down, for the benefit of all who seek prosperity, virtue, and the favor of the divine.