After consuming the sacred pañcagavya, a devotee should sleep humbly upon the ground, free from envy. When morning dawns, he rises and honors the twice-born with heartfelt reverence. Each month, he gives offerings: a garment, a golden bull, and a cow fashioned from gold. When the year concludes, he presents a bed adorned with a sugarcane staff and jaggery, complete with bedding for comfort, along with vessels and a seat. To a knower of the Veda, he offers a prastha of sesame seeds in a copper vessel, and a golden bull, praying, “May the Soul of the Universe be pleased by all this.” Whoever, learned and devoted, performs the auspicious Saptamī in this way attains great prosperity and fame in every birth. He is honored by hosts of Apsarases and Gandharvas, dwelling in the abode of the gods as a lord among them until the world dissolves; when the new cycle begins, he becomes the ruler of the seven islands. This auspicious Saptamī is proclaimed to be capable of destroying a thousand Brahmin-murders and a hundred embryo-murders. Even one who reads, hears, or witnesses this offering, even for a moment, is freed from all sins in this very body and attains lordship among the Vidyādharas. If a man observes Saptamī with the sevenfold discipline for seven years, he becomes lord of the seven worlds in succession and reaches the supreme abode of Murāri. A question arises: “O destroyer of sorrow, what vow or fast on earth can lift a man from the grief of separation from loved ones or the fear of existence, and bring prosperity?” The answer reveals a vow beloved by the world, difficult even for the gods to obtain, yet declared out of devotion—a vow secret among gods, asuras, and men. This is the auspicious Viśoka Dvādaśī vow, most meritorious in the month of Āśvayuja. The learned should begin on the tenth day, eating lightly and observing proper discipline. On the eleventh day, after brushing the teeth and facing north or east, one should fast, worshipping Keśava or Śrī, declaring, “I will eat properly on the following day.” After observing the discipline and sleeping, one rises at dawn, bathes with all herbs and pañcagavya water, and, adorned in white garlands and garments, worships Śrī with lotuses. The devotee offers salutations: at the feet to the remover of sorrow, at the shanks to the bestower of boons, at the knees to Śrī, at the thighs to the one who lies upon the waters. At the secret part, he salutes Kandarpa; at the waist, Mādhava; at the belly, Dāmodara; at the sides, the Vast One. He bows to Padmanabha at the navel, to Manmatha at the heart, to Sridhara at the chest, to Madhujit at the hands. The left arm receives obeisance as the wielder of the discus, the right as the wielder of the mace; the throat as Vaikuntha, the mouth as Yajnamukha. The nose is honored as the abode of freedom from sorrow, the eyes as Vasudeva, the forehead as Vamana, the eyebrows as Hari. The hair is saluted as Madhava, the crown as the universal form, and the head as the soul of all. Having worshipped Govinda with fruits, garlands, and ointments, the devotee joyfully prepares a mandala and fashions a sthaṇḍila—a square, smooth, pleasing platform, one ratni on each side, surrounded by three embankments, each raised to the height of a finger and two fingers wide, with the wall above eight fingers high. Using river sand and a winnowing basket, he creates an image of Lakshmi and places the basket upon the sthaṇḍila, worshipping Lakshmi with repeated obeisance: to the goddess, to Peace, to Lakshmi, to Fortune, Nourishment, Satisfaction, Rain, and Joy. Praying for the removal of sorrow, he asks Viśokā for boons, prosperity, and all attainments. He then wraps the basket in white cloths and worships it with fruits, garments, and a golden lotus. Throughout the nights, he drinks water with darbha grass, arranging singing, dancing, and other festivities. After three watches of the night, he sleeps, rises, and worships couples of Brahmins, according to his means—three or one—with garments, garlands, and ointments, honoring those lying on beds and offering obeisance to the one who lies upon the waters. With singing and instrumental music, he keeps vigil through the night. At dawn, after bathing, he worships the married couple. He eats according to his means, free from miserliness, listens to the Purāṇas, and spends the day thus. Each month, this should be performed. At the end of the vow, he gives a bed, accompanied by jaggery and a cow, with bedding, a pillow, and a beautiful covering. He prays: “O Lord of the gods, may Lakshmi never leave you; may I always have beauty, health, and freedom from sorrow. Just as fortune never arises anywhere without the presence of the divine, so may my devotion to Keśava be supreme and free from sorrow.” With this mantra, one desiring prosperity should give a bed with a sweet cow and a winnowing basket together with Lakṣmī. Auspicious flowers—lotus, oleander, arrow, unfaded saffron, ketakī, sinduvāra, jasmine, fragrant pāṭalā, kadamba, kubjaka, and jāti—are always considered propitious. A further inquiry is made: “O Lord of the world, explain the procedure for the sweet cow: in what form, with which mantra should it be given?” The response comes: “I will now declare the form and result of the sweet cow procedure, which destroys all sins.” The devotee places a four-handed black antelope skin facing east on the ground, after smearing it with cow dung and spreading darbha grass all around. Thus unfolds the sacred observances, each step imbued with devotion and reverence, leading the devotee toward prosperity, freedom from sorrow, and the favor of the divine.