This sacred teaching is renowned among sages as the destroyer of great sins, the bringer of supreme benefit, and a blessing that increases progeny. Even those who simply listen to it with unwavering attention are said to attain success. Long ago, during the Rāthantara kalpa, the illustrious Brahmā, the creator himself, approached Mahādeva, the wielder of the Pināka bow, who resided upon the Mandara mountain. With deep reverence, Brahmā asked, “O Lord of Immortals, how may men attain health, endless prosperity, or even liberation with only a little austerity, O God? What is unknown to you, O Adhokṣaja? By your grace, please reveal what great result can arise from small austerity.” Thus questioned by Brahmā, the soul of the universe and creator of worlds, Mahādeva, husband of Umā, spoke words that delighted the heart. He explained that after the Rāthantara kalpa, when its twenty-third cycle has passed, the Varāha kalpa will arise. In its auspicious manvantara, when the seventh, known as Vaivasvata, is born, the maker of the seven worlds, the Dvāpara yuga will be the twenty-eighth. At the end of that yuga, the great god Vāsudeva, Janārdana, will become threefold—Viṣṇu will manifest in three forms to relieve the earth’s burden. At that time, the sage Dvaipāyana, Rāma the son of Rohiṇī, and Keśava—the destroyer of Kaṃsa’s pride and remover of suffering—will appear. The divine city Dvāravatī, now called Kuśasthalī, endowed with celestial qualities, will become the abode of the wielder of Śārṅga. By Mahādeva’s command, Tvaṣṭā will craft this city for the Lord of the world. Once, Vāsudeva, radiant beyond measure, sat in that grand assembly, surrounded by his wives, the Vṛṣṇis, and noble kings. The Kurus, gods, and Gandharvas gathered around him as the slayer of Kaiṭabha listened to ancient tales and stories of dharma. At the close of the discourse, mighty Bhīmasena questioned Vāsudeva about the secret aspect of dharma—the very subject Brahmā had now raised, seeking its true nature. In that future age, it will be Bhīmasena, Vṛkodara, son of Pāṇḍu, who initiates and performs this dharma. Mahādeva had gifted him the fierce wolf named Vṛka, the fire-god dwelling in his belly, earning him the name Vṛkodara—righteous in soul, wise, dignified, possessing the strength of many serpents, ageless, glorious, and handsome like Kandarpa. Even for the righteous who lack physical power, the intensity of this vow’s austerity surpasses all others. Vāsudeva, the soul of the universe and teacher of the world, will expound this practice, which bestows the fruit of all sacrifices and destroys all sins. It removes wickedness, is worshipped by all gods, purest among the pure, most auspicious of the auspicious, and ancient among all things yet to come. O Bhārata, if one cannot fast on the eighth, fourteenth, or twelfth lunar days, or other auspicious days, then by observing this sacred day according to its prescribed method, one will attain Viṣṇu’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 manner, worship Viṣṇu, uttering ‘Nārāyaṇa’ in the sky; bow to Kṛṣṇa’s feet, honoring the soul of all. Saying ‘Vaikuṇṭha,’ 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, worship each of Nārāyaṇa’s arms in order. Saying ‘Dāmodara,’ worship the belly; the loins as those of the five-arrowed one; the thighs as belonging to the lord of fortune; the knees as the supporter of beings. Offer homage to the dark one at the shanks, and to the feet, creator of the universe; pay respects to the goddess, to peace, to Lakṣmī, and to prosperity. Offer homage to nourishment, contentment, boldness, and delight, again and again. Worship Garuḍa, lord of birds, swift as the wind, king of birds, destroyer of poison. Thus, having worshipped Govinda, Umāpati, and Vināyaka with scents, garlands, incense, and various offerings, one should eat kṛsara prepared with cow’s milk or, alternatively, with clarified butter, and then walk a hundred steps. Afterward, take a stick of nyagrodha, dantakāṣṭha, or khadira to clean the teeth, rinsing the mouth and facing east or north. When the sun sets, perform the evening twilight worship, saying, “Homage to Nārāyaṇa; I have taken refuge in you.” On the eleventh day, fast, worship Keśava with due reverence, remain awake throughout the night, and bathe with milk. Offer oblations into the fire with ghee, along with eminent brāhmaṇas, and on the twelfth day, eat food prepared with milk. Declare, “I will perform this, self-controlled; may it be accomplished without obstacles for me.” Having spoken thus, sleep on the ground, listening again to ancient stories. At dawn, go to the river, bathe with clay as before, and avoid heretics. After worshipping at dawn and offering to the ancestors, bow to Hṛṣīkeśa, sole lord of the seven worlds. Then, in front of the house, construct a pavilion with devotion, ten or eight cubits in length. Make a beautiful altar four cubits in size, and set up a gateway of equal measure. Place a water pot there, worship the guardians of the directions, fill it with water through a hole, and sit on a black antelope skin, letting its stream fall on your head throughout the night. Similarly, pour a stream of milk on the head of Viṣṇu, and create a fire-pit there, measuring a span, with three enclosures. Thus, Mahādeva revealed to Brahmā the profound practice, its rituals, and its immense rewards, showing how even with little austerity, one may attain health, prosperity, liberation, and the supreme abode of Viṣṇu.