With great care and devotion, the sacred rite began. A pit was fashioned in the likeness of a yoni, its mouth shaped with reverence, and the ritual was set in motion. Learned brāhmaṇas gathered, bringing barley, clarified butter, and sesame seeds, all sanctified by mantras dedicated to Viṣṇu, as one would for a single, pure fire. The Vaiṣṇava oblation, mingled with wholesome cow’s milk, was offered with precision, and a steady stream of ghee—measured as half a niṣpāva—was poured into the pit. Thirteen water pots, each imbued with potent blessings, were placed nearby, adorned with various foods and draped in white cloths, radiating purity. Utensils crafted from udumbara wood, decorated with the five precious gems, were set out for the fire offerings. Four Bahvṛca priests, all facing north, performed the rites, joined by four who recited the Rudra hymns of the Yajurveda, and four Sāmavedins, whose voices carried the Vaiṣṇava Sāman hymns. Together with the Ariṣṭa group, their chanting encircled the sacred space, weaving a tapestry of divine sound. These twelve brāhmaṇas were honored with garments, garlands, fragrant ointments, and adorned with finger-rings and bracelets spun from golden thread. With honest intent, free from deceit regarding wealth, the host provided them with fine clothing and bedding, ensuring their comfort through the night, which was filled with joyous songs and auspicious music. For the revered preceptor, all gifts were given in double measure. As dawn broke on the thirteenth day, the host rose and, O best of the Kurus, bestowed cows upon the brāhmaṇas. These cows were adorned with golden-faced ornaments, gentle in nature, yielding abundant milk, and equipped with bronze milking vessels. Their hooves shone with silver, and they were draped in fine cloths and anointed with sandalwood. After being satisfied with delicious foods and treats, the cows were offered with heartfelt devotion. Having thus honored the brāhmaṇas with various foods, the host partook only of simple, unsalted, and unspiced fare before respectfully taking leave. Accompanied by his sons and wives, he followed the brāhmaṇas on foot for eight steps, seeking the favor of Keśava, the Lord of the gods and destroyer of suffering. In this spirit of unity, it was remembered that Viṣṇu dwells in the heart of Śiva, and Śiva in the heart of Viṣṇu—there is no difference between them. May this realization bring well-being and long life. The wise host then distributed the water pots, cows, bedding, and garments to all the brāhmaṇas. If beds were few, at least one well-prepared bed, complete with all its furnishings, was given to each twice-born guest. The day was spent listening to stories and ancient tales, for whoever desires prosperity should pass the time in such auspicious ways. Therefore, O Bhīmasena, act with virtue and without envy, performing this vow exactly as described, for it is declared out of affection for you. This very observance, performed by you, will bear your name—the Bhima Dvādaśī—an auspicious vow known to remove all sins, once called Kalyāṇinī in ancient times. You, Bhīma, will be the originator of this vow in the present age of the boar incarnation. Even remembering or praising this vow brings freedom from all sin, for the Lord of the gods. The foremost of the Apsarasas, once courtesans in previous births, out of curiosity for the Abhira maidens, now dwell in the highest heaven—Urvashi herself among them. Whether born into a merchant family, as the daughter of Puloma, or as the wife of Puruhuta, Urvashi was always an attendant; now, she is my beloved Satyabhama. Having bathed, he once attained this radiant circle, the embodiment of the Vedas; and on this auspicious day, the sun, with a thousand rays, pours forth blessings in a thousand streams. This very rite was performed by the Vasus, led by Mahendra, and even by the enemies of the gods, yet its results are beyond description, even if one had a million tongues. The son of the lord of the Yadus will proclaim this vow as the destroyer of the impurity of the Kali age, boundless in its merit. Even those whose ancestors have fallen to hell can be fully liberated by its performance. Whoever hears or recites this account, destroyer of sin, with devotion and for the benefit of others, attains in this very life all their desired aims and the status of Brahmā himself. Once, there was a sacred day known as Kalyāṇinī, the twelfth lunar day of Māgha, to be worshipped; it was observed by the son of Pāṇḍu and will be performed in the future, beginning with Bhīma, yielding endless merit. At this point, a question was asked: “O Lord, I have heard in the Purāṇas about the origin of the social classes and stages of life, and the settled conclusions of the Dharmaśāstras regarding good conduct. But I wish to know truly about the proper conduct of merchant women.” In that very age, it was revealed, there would be sixteen thousand wives of Vāsudeva. With them, in the season of spring, amidst the gatherings of cuckoos and bees, on the blossoming banks of lotus-filled lakes stirred by gentle breezes, the Lord would delight. In festive assemblies filled with abundant drink and adorned by devoted women, the illustrious, deer-eyed one, with jasmine garlands in his hair, would find joy. Sāmba, the conqueror of enemy cities, would appear along the path, radiant as Kāmadeva himself, adorned with every ornament. The women, longing for him, would be pierced by the arrows of desire, and love’s passion would swell in their hearts. Observing this, the Lord of the universe, with the all-seeing eye of knowledge, would pronounce a curse: “Because of this act, born of greed and desire, thieves will carry you all away in my absence.” Later, when the god who bears the Śārṅga bow is propitiated, the Lord, source of all beings, would speak words of comfort to those afflicted by the curse. The infinite-souled one, beloved of the brāhmaṇas, would instruct those who had become slaves and been rescued from the ocean, teaching them a vow that ensures future welfare. “The sage Dālbhya will declare this vow to you; it alone will suffice for your deliverance, even in servitude.” Having said this and embraced them, the Lord of Dvāravatī would depart. In time, after the burden of the earth had been lifted, after the destruction of the Mausala, and after Keśava had ascended to heaven, when the Yadu clan was destroyed and Arjuna was left helpless, the wives of Kṛṣṇa would be carried off by thieves, made slaves, and taken to the ocean’s edge. There, afflicted by misfortune, the great ascetic Dālbhya, endowed with yogic power, would arrive. The women would honor him with water for washing his feet, bowing again and again, lamenting with tears in their eyes, seeking solace and deliverance.