Brahma spoke, revealing the sacred observances tied to the twelfth day when it coincides with Śravaṇa. This auspicious period, embracing both the eleventh and twelfth days with Śravaṇa, is renowned for bestowing both worldly pleasure and ultimate liberation. The twelfth day is called Vijaya, and the worship of Hari performed then, along with other rites, is inexhaustible in merit—whether undertaken by a solitary devotee, one who fasts through the night, or one who simply requests the blessing. On this day, it is prescribed to fast or subsist only on alms, refraining from eating altogether. One must avoid pulses, meat, honey, greed, and false speech. Further, exercise, sexual activity, sleep during the day, and the application of collyrium are to be abstained from, as are stone-ground foods and lentils. Especially in the month of Bhādrapada, the bright twelfth day joined with Śravaṇa is known as the great twelfth, and fasting then yields immense results. Bathing at the confluence of rivers on this day, particularly when joined with Budha, brings great merit. In a water-filled pot, a golden image of Vāmana should be worshipped, adorned with a pair of white garments, an umbrella, and shoes. The worship begins with reverence to the head, invoking the mantra “Om namo Vāsudevāya.” Similarly, the face is worshipped for Śrīdhara, the throat for Kṛṣṇa, the chest for Śrīpati, and the arms for the bearer of all weapons. The abdomen is honored for Vyāpaka, the belly for Keśava, the genitals for the Lord of the three worlds, and the thighs for the sustainer of all. The feet are worshipped as the soul of all. Offerings of ghee-rice, pots, and sweets are made, and one keeps vigil through the night. After bathing and purification, having worshipped and offered flowers, one addresses Govinda, the wise one named Śravaṇa, with salutations, praying that the mass of sins be destroyed and happiness bestowed. When the Lord of gods is pleased, pots are given to Brahmins, and the observance may be performed either on the riverbank or at home, fulfilling all desires. Brahma continued, describing the thirteenth day dedicated to Kāma, who is worshipped with damana and other flowers, adorned with jewels, accompanied by delight and affection. This is the vow of Madanaka Trayodaśī. On the fourteenth day and on both eighth days of the bright and dark fortnights, one who abstains from eating for a year and worships Śiva attains liberation—this is the vow of Śiva Caturdaśī and Aṣṭamī. One who fasts for three nights and gives a house during Kārtikī attains the world of the sun, marking the auspicious vow of light. On the new moon, offerings of water and other items to the ancestors are inexhaustible; those who eat only at night, named after the days, and worship accordingly, receive all blessings. O sage among the twice-born! The twelve zodiac signs, occurring each month, are to be honored by worshipping Acyuta at the end of each sign. In Mārgaśīrṣa, Keśava is worshipped, beginning with Kṛttikā; for four months, ghee is offered into the fire and kṛsara as food. At the start of Āṣāḍha, pāyasa is offered, and Brahmins are fed. One observes the night fast with fivefold offerings of water, bathing, and food. All offerings before the formal dismissal are considered naivedya; once the Lord is dismissed, the remainder instantly becomes nirmālya. The foremost knowers of the Pāñcarātra partake of the naivedya. Thus, at the year’s end, one should worship with special devotion, praying: “Salutations to you, Acyuta! May my sins be destroyed, my merit ever increase, my wealth and prosperity never diminish, and my lineage remain unbroken.” Just as Acyuta is beyond the beyond, the very essence of Brahman, so too, O immeasurable one, remover of sins, always fulfill my desires as I worship you. Acyuta! Ananta! Govinda! Be gracious—whatever is desired, O Supreme Person, grant that unfailing boon. A man who observes for seven years, fasting on Ekādaśī, Aṣṭamī, and Caturdaśī, attains long life, prosperity, and the highest state. On the seventh day, Viṣṇu, Durgā, Śambhu, and the Sun are worshipped in order, granting their realms, pure desires, and purity. By worshipping all the deities with single-minded devotion, night-fasting, food obtained by alms, or with vegetables and the like, one is blessed. Whoever observes all these fasts on all lunar days attains both enjoyment and liberation. On the first day, Kubera, Agni, and the Aśvins are worshipped; on the second, Lakṣmī and Yama; on the fifth, Pārvatī and Śrī; on the sixth, the Nāgas; on the seventh, Kārttikeya and the Sun, bestower of wealth. On Durgāṣṭamī, Durgā and the Mothers are honored; on the ninth, Takṣaka; on the tenth, Indra; on the eleventh, Kubera and the great sages. On the twelfth, Hari is worshipped; on the thirteenth, Kāma and Maheśvara; on the fourteenth and fifteenth, Brahmā and the ancestors. Thus, Brahma concluded the account of sacred vows. Hari then declared the lineages of kings and their histories. From Viṣṇu’s navel arose Brahmā, and from his thumb came Dakṣa. From Dakṣa were born the fathers, and from them, Vivasvān. Vivasvān’s son was Manu, and from Manu came Ikṣvāku, Śaryāti, Nṛga, Dhṛṣṭa, and Praṣadhra. Nariṣyanta, Nābhāga, Diṣṭa, and Śaśaka also descended from Manu. Manu had a daughter named Ilā, whose son was Sudyumna. From Budha and Ilā was born the king Purūravas, son of Rudra. Sudyumna had three sons: Utkala, Vinata, and Gaya. Abhṛśraddha was born from Govadha, and Pṛṣadhra was Manu’s son. From Karūṣa came the Kṣatriyas known as the Kārūṣas. Diṣṭa’s son was Nābhāga, who became a Vaiśya; his son was Bhalandana, and from Bhalandana came Vatsaprīti. Then came Pāṃśu, followed by Khanitra, then Bhūpa; from Bhūpa came Kṣupa, and from Kṣupa, Viṃśa, whose son was Viviṃśaka. From Viviṃśa came Khanīnetra, whose son was Vibhūti; Vibhūti begot Karandhama, and from him came Avikṣita. From Avikṣita came Marutta, and from him, Nariṣyanta; from Nariṣyanta was born Tama, and from Tama, Rājavardhana. Thus, the noble lineages and their histories were set forth, completing the account of vows and the royal succession.