In every Purāṇa, the four aims of human life—dharma (righteousness), artha (wealth), kāma (desire), and mokṣa (liberation)—are described, along with their opposites and consequences. Each Purāṇa, however, has its own unique emphasis: in the Sāttvika Purāṇas, the greatness of Hari (Viṣṇu) shines foremost; in the Rājasa Purāṇas, Brahmā’s glory is preeminent. The Tāmasa Purāṇas proclaim the greatness of Śiva, and the mixed Purāṇas recount the virtues of Sarasvatī and the ancestors, as well as the glory of Agni. After composing the eighteen great Purāṇas, Vyāsa, the son of Satyavatī, created the vast narrative known as the Bhārata, which grew into a hundred thousand verses, filled with the essence and teachings of the Vedas. Likewise, the supreme tale of Rāma, as spoken by Vālmīki and declared by Brahmā, extends in detail to a hundred crores. This story was gathered first for Nārada, then again for Vālmīki, and ultimately by Vālmīki for the benefit of the world, as a means to attain dharma, desire, and wealth—these five and a quarter lakṣas are thus proclaimed among mortals. The wise know the Purāṇas as ancient, blessed, renowned, and life-giving. The sequence of the Purāṇas is sacred; whoever recites or hears it attains the highest state. Pure and a treasure of fame, beloved by the ancestors, and among the gods as precious as immortality, the Purāṇas remove the sins of men. Now, the duties of charity, along with vows and fasts, are to be declared as set forth in the Matsya Purāṇa. These are revealed in the dialogue between the great-minded Nārada and Mahādeva (Śiva), as it happened, describing that which fulfills dharma, desire, and wealth. Once, Nārada, humble and free of pride, approached Hara, the destroyer of Kāma and his own limbs, as he sat upon the summit of Mount Kailāsa. With reverence, Nārada asked, “O Lord, God of gods, leader of Brahmā, Viṣṇu, and Indra, endowed with all auspiciousness, health, beauty, long life, fortune, and prosperity—how does a man become a devotee of you or Viṣṇu? And how does a woman, even if widowed but endowed with all virtues and good fortune, gradually attain liberation? O God, please declare any vow for that.” Śiva replied, “You have asked well, O Brāhmaṇa, for the welfare of all worlds. Hear now of a vow, which brings peace, as it is recited here.” He spoke of the Nakṣatrapuruṣa vow, of the nature of Nārāyaṇa, to be performed from the feet upwards, in proper order, with the recitation of Viṣṇu’s names. One should worship the image of Vāsudeva at the beginning of the lunar mansions, especially upon entering the month of Caitra, after arranging for a Brāhmaṇa to recite. At each lunar mansion, specific parts of Viṣṇu’s form are to be worshipped: at Mūla, Viśvadhara at the feet; at Gulphāvananta, the ankles; at Rohiṇī, the shanks as Varada; at the two Jānu or Aśvikuṃāra, the knees. At the conjunction of Pūrvā and Uttarāṣāḍhā, the thighs are worshipped with “Obeisance to Śiva”; at Pūrvā and Uttarā Phalgunī, the loins with “Obeisance to Pañcaśara.” The waist is honored with “Obeisance to Śārṅgadhara Viṣṇu,” and at Kṛttikā and the two Bhādrapadas, the sides with “Obeisance to Keśiniṣūdana.” The flanks at Revati are worshipped with “Obeisance to Dāmodara,” and at Anurādhā, the chest with “Obeisance to Mādhava.” At Dhaniṣṭhā, the back is worshipped as the destroyer of multitudes of sins; at Viśākhā, the arms with “Obeisance to the Lord bearing the conch, discus, sword, and mace.” The hands are honored at Hasta with “Obeisance to Madhusūdana,” and the front 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 worshipped; the feet of the Kurma form are honored, and during Jyeshtha stars, the neck of Hari is worshipped. In the ears, salutations are offered to Varāha; by hearing, Janārdana is properly honored. In the Pushya constellation, the mouth is worshipped as the slayer of demons, and salutations are offered to Narasiṃha. Salutations are offered again and again to Vāmana, the cause of all; during the Swati stars, the tips of the teeth are worshipped. The mouth of Hari, beloved of Bhrigu, is honored, and during Varuṇa, it is worshipped. Salutations are offered to Rāma; during the Maghā stars, the nose is worshipped for the delight of the Raghu lineage. On the best part of Mṛgaśira, the eyes are honored, with salutations to Rāma, with restless eyes. Salutations to Buddha, the peaceful one; the forehead is worshipped during Chitra as most worthy for Murāri. The head is worshipped during Bharani for Viṣṇu; salutations to Viśveśvara, in the form of Kalki. During Ardra, the hair of Puruṣottama is worshipped; salutations to Hari. On fasting days and at the proper constellation, the foremost twice-born should worship with devotion. At the completion of the vow, one should offer to the worthy, possessing the form, speech, and conduct of Sama singers, a golden image—broad, long-armed, adorned with pearls, moonstones, and diamonds. One should give to the foremost twice-born a representation of Hari placed in a full water pot, along with cloth, cows, a bed, and necessary utensils. Whatever else can be given, one should offer to the twice-born for one’s own benefit, praying, “O Hiranyagarbha, Achyuta, Rudra-formed, fulfill all our desires.” A golden bed should be given to Puruṣottama, together with Lakṣmī and his wife, reciting the proper mantra, free from knots and defects. Just as no misfortune befalls devotees of Viṣṇu, so too will beauty, health, and supreme devotion to Keśava be attained. As your bed is never empty of Lakṣmī, O Janārdana, so may my bed never be empty, O Kṛṣṇa, birth after birth. Having offered all these—cloth, garlands, ointments—to the knower of the constellation person, the Brahmin should then be dismissed. Having fasted during all constellations, one may eat oil and salt, and food according to one’s ability, being honest about one’s wealth. Thus, by worshipping the constellation person according to the prescribed method, all desires are fulfilled, and one is honored in the world of Viṣṇu. Whatever sin, such as killing a Brāhmaṇa, committed here or elsewhere, by oneself or by one’s ancestors, all that is destroyed. Whoever recites or hears this vow with great devotion should perform it, for it destroys the impurities of the Kali age and bestows all the fruits of Murāri’s glory upon men. Then, it is asked: for one who is unable to fast, whether due to lack of practice or illness, but who desires the same result, what is the best vow to be undertaken?