Hear now the wondrous account of the glory of the Purāṇas and the sacred vows, as revealed in the Matsya Purāṇa. Whoever, at the time of the recitation of this Purāṇa, offers it alongside a woolen garment, attains the merit equal to a thousand Rājasūya sacrifices. Such a giver also gains the reward of presenting a golden cow and ultimately reaches the world of Brahmā. This vast Purāṇa, composed of four hundred thousand verses, was created by the illustrious sage Vyāsa. It has been passed down to you through my father, my grandfather, and myself. For the well-being of the world, this sacred knowledge has been briefly presented here by the supreme sage. Yet, among the gods, the Purāṇa exists in a form that stretches to a hundred billion verses. Now, let me describe the subdivisions as they are established in the world. In the Padma Purāṇa, for instance, the account of Narasiṃha is told; this Narasiṃha Purāṇa is said to comprise eighteen thousand verses. Where Kārttikeya extols the greatness of Nandā, that is known among people as the Nandī Purāṇa. Where the narrative centers upon Sāmba, that too is renowned as the Sāmba Purāṇa, as declared by the sages. The wise recognize the Purāṇas of the ancient kalpa, and the proper sequence of these texts bestows prosperity, fame, and long life. In these, the name Āditya is also mentioned. Any Purāṇa known as distinct from the eighteen should be understood, O best of the twice-born, to have arisen from these principal ones. Within the Purāṇas, five features are always remembered: narrative, creation, dissolution, genealogy, the cycles of Manus, and the deeds of their descendants—these are the marks of a true Purāṇa. The greatness of Brahmā, Viṣṇu, the Sun, Rudra, and of the world itself, as well as dissolution and the merit of gifts, are all described in these fivefold Purāṇas. Dharma (righteousness), artha (wealth), kāma (desire), and mokṣa (liberation) are all mentioned in every Purāṇa, along with the results opposed to them. In the Sāttvika Purāṇas, the greatness of Hari is preeminent; in the Rājasa Purāṇas, the glory of Brahmā is foremost. Likewise, the greatness of Agni is told, and in the Tāmasa Purāṇas, that of Śiva; in the mixed Purāṇas, the greatness of Sarasvatī and the ancestors is recounted. Having composed the eighteen Purāṇas, Vyāsa, the son of Satyavatī, created the vast narrative called Bhārata, which he expanded to one hundred thousand verses, filled with the meaning of the Vedas. That supreme tale of Rāma, spoken by Vālmīki and declared by Brahmā, is said to extend to a hundred crores in its most detailed form. Gathered together for Nārada, and again for Vālmīki, and by Vālmīki in the world as a means to dharma, desire, and wealth, these five and a quarter lakṣas are proclaimed among mortals. The wise know the Purāṇas as belonging to the ancient cycle; blessed, renowned, and life-giving is the sequence of the Purāṇas. Whoever recites or hears them attains the highest state. This is pure, a treasure of fame, greatly beloved by the ancestors, and among the gods it is like immortality itself. Indeed, the Purāṇas ever remove the sins of men. Now, I shall declare in full the duties of charity, together with vows and fasts, as set forth here in the Matsya Purāṇa. In the dialogue between the great-minded Nārada and Mahādeva, I shall recount, as it happened, that which accomplishes dharma, desire, and wealth. Once, Nārada, humble and free from pride, approached Hara, the destroyer of Kāma and his own limbs, as he sat upon the summit of Mount Kailāsa. Nārada asked: “O Lord, God of gods, leader of Brahmā, Viṣṇu, and Indra, endowed with auspiciousness, health, beauty, long life, fortune, and prosperity—how does a man become a devotee of you or Viṣṇu? Or how does a woman, even if widowed but adorned with all virtues and good fortune, gradually attain liberation? O God, declare here any vow for that.” Mahādeva replied: “You have asked well, O Brāhmaṇa, for the welfare of all worlds. Hear now of the vow which brings peace. Listen, O Nārada. The vow called Nakṣatrapuruṣa, of the nature of Nārāyaṇa, should be performed from the feet upwards, in due order, with the recitation of Viṣṇu’s names. One should worship the image of Vāsudeva at the beginning of the lunar mansions, commencing in the month of Caitra, after arranging for a Brāhmaṇa to recite. At the star Mūla, one should bow to Viśvadhara at the feet; to Gulphāvananta at the ankles; at Rohiṇī, the shanks are to be worshipped as Varada; at the two Jānu, or at Aśvikuṃāra, the knees. At the conjunction of Pūrvā and Uttarāṣāḍhā, the thighs are to be worshipped with ‘Obeisance to Śiva’; at the pair of Pūrvā and Uttarā Phalgunī, the loins with ‘Obeisance to Pañcaśara.’ The waist is to be worshipped with ‘Obeisance to Śārṅgadhara Viṣṇu,’ O Nārada; at Kṛttikā, and at the two Bhādrapadas, the sides with ‘Obeisance to Keśiniṣūdana.’ The two flanks, O Nārada, are to be worshipped at Revati with ‘Obeisance to Dāmodara’; and at Anurādhā, the chest with ‘Obeisance to Mādhava.’ At Dhaniṣṭhā, the back is to be worshipped as the destroyer of multitudes of sins; at Viśākhā, the arms are to be worshipped with ‘Obeisance to the Lord bearing the conch, discus, sword, and mace.’ The hands are to be worshipped at Hasta with ‘Obeisance to Madhusūdana’; the front parts of the fingers at Punarvasu with ‘Obeisance to the Lord of the Sāmans.’ On the day of the serpent constellation, the nails of the Matsya form are to be worshipped; the feet of the Kurma form are to be honored. I seek refuge in them. During the Jyeṣṭha stars, the neck of Hari is to be worshipped. In the ears, salutations are to be offered to Varāha, and they are to be worshipped; by hearing, Janārdana is properly honored. In the Pushya constellation, the mouth is to be worshipped for the slayer of demons, and salutations offered to Narasiṃha, who is also to be worshipped. Salutations again and again to Vāmana, the cause of all; during the Swati stars, the tips of the teeth are to be worshipped. The mouth of Hari, beloved of Bhrigu, is to be honored, O twice-born, and during Varuṇa, it is to be worshipped. Salutations to Rāma; during the Maghā stars, the nose is to be worshipped for the delight of the Raghu lineage. On the best part of Mṛgaśīra, the eyes are to be honored; salutations to you, Rāma, with restless eyes. Salutations to Buddha, the peaceful one; the forehead is to be worshipped during Citrā, being most worthy of honor for Murāri. The head is to be worshipped during Bharaṇī for Viṣṇu; salutations to Viśveśvara, in the form of Kalki. During Ārdrā, the hair of Puruṣottama is to be worshipped; salutations to Hari. On the days of fasting and the constellation, the foremost twice-born should worship with devotion. At the completion of the vow, one should offer to the most virtuous, who possesses the form, speech, and conduct of Sama singers, a golden image—broad, long-armed, adorned with pearls, moonstones, and diamonds. One should present to the foremost twice-born a representation of Hari placed in a full water pot, along with cloth, cows, a bed, and other necessary items. Thus, the path of devotion and the greatness of the Purāṇas, as well as the sacred vow, have been revealed for the welfare and liberation of all beings.