After the meal was completed, the teacher would recite a series of sacred mantras, blessing the child with wishes for a long and happy life, praying, “May this child live a hundred years in happiness.” Any misfortune that might cling to the child was then called forth and cast away, consigned to the submarine fire, with invocations to Brahma, Rudra, the Vasus, Skanda, Vishnu, Indra, and Agni to assist in its removal. With reverence, the guru was worshipped, and words of blessing were spoken: “May all the deities grant their boons; may they always protect you from the wicked.” According to one’s means, a tawny cow was given in gift, followed by respectful bows. Then, together with one’s son, one would bow before Ravi, the Sun, and Shankara, offering the cooked food in devotion. After these rites, the remaining food from the offering was eaten with the invocation, “Homage to the Sun.” This practice was especially praised as a remedy in times of wonder, distress, or after troubling dreams. One was enjoined to perform this ritual regularly, setting aside considerations of the doer’s own birthday or birth star, for the sake of peace. If performed on the bright seventh lunar day, the observance would never fail to yield its fruits. By faithfully following this procedure, a person would become long-lived and rule the earth for ten thousand years. The seventh-day bath, in particular, was extolled as meritorious, pure, and life-giving. Having explained all this, the radiant Sun disappeared from sight before the assembly of the best among the twice-born. Thus was described the supreme seventh-day bath, a rite that removes all evils and brings the highest benefit to children. From the Sun, one should seek health; from Fire, wealth; from the Lord, knowledge; and from Janardana, liberation itself. This practice was declared the destroyer of great sins, of the highest benefit, and a means to increase one’s progeny. Even those who simply listened to this teaching with an undistracted mind, the sages said, would attain success. In ancient times, during the Rāthantara kalpa, the great-souled Brahmā himself approached Mahādeva, the wielder of the Pināka bow, as he dwelt upon Mount Mandara. Brahmā, the Lord of Immortals, asked, “O God, how can men attain health, endless prosperity, or liberation with only a little austerity?” He continued, “O Mahādeva, nothing is unknown to you. By your grace, O Adhokṣaja, tell us what great result can be gained with little austerity.” Thus questioned by Brahmā—the soul of the universe, creator of the worlds, and husband of Umā—Mahādeva spoke words pleasing to the mind. He described how, after this Rāthantara kalpa and the passing of the twenty-third such cycle, the Varāha kalpa would arise. In its auspicious manvantara, when the seventh, known as Vaivasvata, is born—the creator of the seven worlds—the Dvāpara yuga would be the twenty-eighth. At the end of that age, the great god Vāsudeva, Janārdana, would take a threefold form to relieve the earth’s burden. Then would appear the sage Dvaipāyana, Rāma the son of Rohiṇī, and Keśava—the destroyer of Kaṃsa’s pride and the remover of suffering. The city named Dvāravatī, now called Kuśasthalī and endowed with divine qualities, would become the abode of the wielder of the Śārṅga bow. By Mahādeva’s command, Tvaṣṭā would craft this city for the Lord of the world. Once, in that city, the Lord of immeasurable splendor sat in his assembly, surrounded by his wives, the Vṛṣṇis, and generous kings. The Kurus, gods, and Gandharvas also gathered around as the slayer of Kaiṭabha listened to ancient stories and discourses on dharma. When the discourse ended, the mighty Bhīmasena questioned the Lord about the secret aspect of dharma—the very question Brahmā had asked, seeking the true essence of righteousness. In that time, Bhīmasena, also called Vṛkodara and son of Pāṇḍu, would be both the initiator and performer of this dharma. Mahādeva explained: “To him, I gave the fierce wolf named Vṛka, the fire-god dwelling in his belly; thus he is called Vṛkodara, righteous in soul. He will be wise, dignified, and possess the strength of a host of serpents. He will be great, ageless, glorious, and as handsome as Kandarpa himself.” Even for the righteous who lack power, Mahādeva said, the intensity of this vow’s austerity surpasses all other vows. Vāsudeva, the soul of the universe and teacher of the world, would explain this practice, which grants the fruit of all sacrifices and destroys all sins. It removes all wickedness, is worshipped by all the gods, the purest of the pure, the most auspicious, and the most ancient among all things to come. “O Bhārata,” Mahādeva continued, “if you are unable to fast on the eighth, fourteenth, or twelfth lunar days, or on other auspicious days, then by observing this sacred day—which destroys all sins—and following the prescribed method, you will attain Vishnu’s supreme abode.” When the tenth day of the bright fortnight in the month of Māgha arrives, one should anoint oneself with ghee and bathe with sesame seeds. In the same way, worship Vishnu, uttering ‘Nārāyaṇa’ in the sky; worship Krishna’s feet, bowing the head to the soul of all. Saying ‘Vaikuṇṭha,’ one should worship the chest of Vaikuṇṭha, the bearer of the Śrīvatsa mark; likewise, worship the conch, discus, mace, and the boon-giver, and in this way, honor each of Nārāyaṇa’s arms in order. Saying ‘Dāmodara,’ worship the belly; the loins as belonging to the five-arrowed one; the thighs as the domain of the lord of fortune; the knees as the supporter of all beings. Homage should be paid to the dark one’s shanks, and to his feet, the creator of the universe. Offer salutations to the goddess, to peace, to Lakṣmī, and to prosperity. Offer homage to nourishment, to contentment, to boldness, and to delight, again and again. Honor the lord of birds—Garuḍa—swift as the wind, king of birds, and destroyer of poison. Having thus worshipped Govinda, Umāpati, and Vināyaka with scents, garlands, incense, and various offerings, the wise one should then eat kṛsara prepared with cow’s milk, or otherwise with clarified butter, and afterwards walk a hundred steps. Finally, the wise one, taking a stick of nyagrodha, dantakāṣṭha, or khadira wood, should clean the teeth, having rinsed the mouth and facing east or north—thus completing the sacred observance.