With reverence and devotion, one begins the sacred observances by saluting the divine Varaha. First, homage is offered at the feet of Varaha, then at the waist in his boar form, at the navel with a deep, resonant chant, and finally at the chest adorned with the mark of Śrīvatsa. The worship continues: to the mighty arms of the thousand-headed Lord, to the neck of the Master of all, to the face which is the soul of all beings, and to the forehead, the source of all power, each part is honored in turn. The radiant hair, shining with a hundred rays, is worshipped as belonging to the divine wielder of the discus. After completing the prescribed rituals, the devotee keeps vigil through the night, remaining awake in the presence of the deity. As dawn breaks, the devotee listens to the Purana that expounds the greatness of the Lord, and then, in the morning, offers the text to a Brahmin, a worthy supplicant. Along with the gift of the Purana, a golden boar is presented, accompanied by all necessary items. Only then does the devotee break the fast, not allowing himself to become overly satisfied, having observed the vow once. By performing these rites, a person becomes learned, no longer a mere child, and having observed the holy Ekadashi, is freed from the three debts and attains whatever the mind desires, having fulfilled all vows and disciplines. Brahma now addresses Vyasa, saying, “I will declare the vows by which Hari, the giver of all, is pleased. The discipline prescribed by scripture is called a vow, and that is regarded as austerity.” The special disciplines of these vows include self-restraint and similar virtues: bathing three times daily, sleeping on the ground, and controlling the senses. One must avoid speaking with women, Shudras, and those who have fallen from virtue, and offer the five purifying substances as able. A virtuous person should perform all these austerities; for the protection of the hair, the vow is observed in double measure. Certain foods are avoided: bronze vessels, black gram, lentils, chickpeas, millet, vegetables, honey, and others are not to be consumed while fasting. Flowers, ornaments, garments, incense, fragrant ointments, as well as cleaning the teeth and applying collyrium, are spoiled by fasting. Instead, one should use a toothstick made from five products of the cow and observe the morning vow. The vow is broken by repeatedly drinking water and eating betel. Fasting is corrupted by sleeping during the day and sexual intercourse. Patience, truthfulness, compassion, charity, purity, and control of the senses are prescribed as virtues to be cultivated. Worship of deities, offering oblations into fire, contentment, and refraining from theft—these tenfold duties are regarded as common to all vows. Other observances include seeing the stars, eating at night or during the day, and giving one pala of cow urine and half a thumb’s length of cow dung. Seven palas of milk, three palas of curd, one pala of ghee, and one pala of water from kuśa grass are given as offerings. With the recitation of the Gāyatrī and the Gandheti hymn, taking curd, and the invocation 'Tejo'si' to the deity, one observes the Brahmakūrca vow. Establishing the sacred fire, consecration, sacrificial and charitable vows, Vedic vows, releasing the bull, the ceremony of shaving the head, and the sacred girdle are prescribed. Auspicious rites and anointing should be avoided in the impure month; the lunar month from new moon to new moon consists of thirty days. From the sun’s transit, the solar month is twenty-seven days, not based on the stars; the solar month is used for marriage and at the start of sacrifices, while the lunar month is for observances. The paired days associated with fire, the six sages, and the Vasu and Andhra days; the twelfth day joined with Rudra, the fourteenth, and the full moon are specified. The first day and the new moon, when they coincide, yield great results, but this mixed occurrence is extremely inauspicious and destroys previously acquired merit. For women, menstrual blood interrupts the vow begun with austerity; other acts like charity may be performed, but bodily observances must be done personally. If the vow is broken due to anger, negligence, or greed, one should not eat for three days and must shave the head. If the body is incapable, sons or others may perform the vow; if a Brahmin observing the vow faints, water and other remedies should be administered. Brahma continues, “I will explain the vows beginning from the first day; listen, Vyasa. The Śikhi vow is said to lead to the Vaiśvānarapada.” On the first day, one eats only once and, at the end, gives a brown cow. Beginning in the month of Chaitra, one should worship Brahma with fragrant flowers, offerings, garlands, and delightful gifts. With oblations, the deity is worshipped, and all desires are fulfilled. In Kartika, on the bright eighth day, one should offer flowers for a year. By giving flowers and other offerings, a person attains beauty. On the third day of the dark fortnight in Shravana, one should worship Śrīdhara with wealth. The worship is performed upon an empty bed, its fruit offered to a twice-born, and, after giving the bed, one prays, “Salutations to Śrīdhara, homage to Śrī.” On the third day, Umā, Śiva, and Agni are worshipped, with offerings of cooked food and damanaka as naivedya. At the beginning of Caitra, the fruit spoken by Umā is attained. Whoever avoids salt on the third day from Phālguna onward, at the conclusion, should give a bed and a house furnished with utensils, honoring the Brahmin couple, saying, “May Bhavānī be pleased.” Such a devotee dwells eternally in the realm of Gaurī, attaining supreme auspiciousness. Gaurī, Kālī, Umā, Bhadrā, Durgā, Kānti, Sarasvatī, Maṅgalā, Vaiṣṇavī, Lakṣmī, Śivā, and Nārāyaṇī are worshipped in order, beginning from the third day of the lunar path. Thus, freedom from separation and other blessings are attained. On the fourth day, at the start of the bright Māgha, fasting and observing vows, after giving sesame seeds to a Brahmin, one partakes of sesame water oneself. Completion occurs in two years, and uninterrupted fulfillment is attained. The root mantra is 'gaḥ svāhā', accompanied by the praṇava. 'Glaiṃ glāṃ' is for the heart, 'gāṃ gīṃ hūṃ hrīṃ hrīṃ' for the head and crown; 'gūṃ' for armor, 'goṃ' for the eyes, 'gaiṃ' for the eyes, 'goṃ' for invocation and other rites. For arrival, the mantra is 'olkāya'; for the group, 'ganandholkaḥ'; for flowers, 'puṣpolko'; for incense, 'dhūpakolkakaḥ'; for lamps, 'dīpolkāya'; for great offerings, 'maholkāya'; for sacrifice and the removal of obstacles, these invocations are used. Thus, by following these sacred observances and mantras, the devotee pleases the Lord and attains the blessings sought.