Hear now, O wise one, of the many sacred vows and their wondrous fruits, as spoken in the ancient scripture. There is the Bhīma vow, where one fasts for an entire month and then, with devotion, gives a beautiful cow to a worthy Brāhmaṇa. By this act, the devotee attains the abode of Viṣṇu. Another is the earth vow: after observing a milk fast for a day, one should offer to a Brāhmaṇa a golden image of the earth, weighing at least twenty palas of gold. Honored in the realm of Rudra, such a person is celebrated for seven hundred kalpas. In the auspicious months of Māgha or Caitra, if one gives a cow and jaggery after observing the vow of jaggery on the third day, that person is honored in Gaurī’s realm, gaining supreme bliss through this great vow. The Prabhāvrata is observed by fasting for a fortnight and then giving two tawny cows to a Brahmin; the devotee is elevated to the world of Brahma, revered by gods, demons, and sages, and at the end of the age, becomes king of kings. The Prāptivrata brings merit to one who eats only once a day for a year and, at the end, gives a pot of food and water. Such a soul resides in Śiva’s world for a kalpa. The Sugativrata is for those who eat only at night on the eighth days and, after a year, give a cow; they attain the city of Indra. The Vaiśvānaravrata is performed by giving fuel to a Brahmin during the four seasons, starting with the rainy season, and at the end, gifting a cow with ghee. This vow destroys all sins and leads to the supreme Brahman. The Kṛṣṇavrata is kept by eating only at night on the eleventh day and, at the year’s end, offering a golden disc. The devotee attains Viṣṇu’s abode and royal status at the end of the age. In the Devīvrata, one eats rice pudding and, at the end, gives a pair of cows to a Brahmin, thus reaching the world of Lakṣmī. The Bhānuvrata is observed by eating only at night on the seventh day and, at the end, giving a milking cow, thereby attaining the world of the Sun. On the fourth day, by eating only at night and, at the end of the year, giving a golden elephant, one gains the fruit of the Vaināyaka vow and attains Śiva’s world. The Phalavrata, performed during the four Kārttika months by giving golden fruits and two cows to a Brahmin, grants the world of Viṣṇu. The Sauravrata is kept by fasting on the seventh day and, at the end, giving a golden lotus and cows with golden pots; this brings the devotee to the world of the Sun. The Viṣṇuvrata is completed by performing twelve Dvādaśī fasts and worshipping Brahmins with cow garments and golden girdles, thus attaining the supreme abode. On Kārttikī, the Vārṣavratam is observed by releasing a bull and fasting at night, leading to the abode of Śiva. The Prājāpatyam vow is fulfilled at the end of the Kṛcchra vow by gifting a cow and food to Brahmins, resulting in reaching Śaṃkara’s abode. The Traiyambaka vow is kept by eating only at night on the fourteenth day and, at the end, giving a herd of cows, thus attaining Śiva’s abode. The Ghṛtavrata is observed by fasting for seven nights and giving a pot of ghee to a Brahmin, earning the world of Brahma. The Indravrata is for those who sleep under the open sky during the rainy season and, at the end, give a milking cow, thus residing eternally in Indra’s world. The Śreyovrata is kept by eating food not cooked by fire on the third day and then giving a cow, thus attaining Śiva and rare rebirth. The horse vow is fulfilled by giving a golden chariot with two plates above, yoked with horses, after a fast; the devotee dwells in heaven for a hundred aeons and becomes king of kings. The elephant vow is similar, but the chariot is yoked with elephants, granting a thousand aeons in the world of truth and a nourished kingship. The gentle vow is remembered for those who, abandoning fasting, give a cow and become lord of the yakshas. The Varuna vow is observed by spending the night in water and giving a cow in the morning, thus attaining Varuna’s realm. The moon vow is performed by undertaking the Chandrayana and offering a golden moon, which brings the fruit of the moon’s realm. In Jyeshtha, the Rudra vow is kept by practicing the fivefold austerity in the evening and giving a golden cow, ascending to heaven on the eighth and fourteenth days. The Bhavani vow is performed by doing the canopy ritual once in Shiva’s temple on the third day and giving a cow at the end. The wind vow is kept in Magha by spending the night in wet clothing and giving a cow on the seventh day, thus dwelling in heaven for an aeon and becoming king. The abode vow is completed by fasting for three nights and giving a beautiful house in Phalguna, thus attaining the realm of the sun. The Indra vow is observed by worshipping at the three junctions of the day, fasting with one’s spouse adorned with ornaments, and thus attaining food, cows, and liberation. The Soma vow is fulfilled by giving a salt vessel on the bright second day of the moon and, at the end, a cow to a Brahmin at Shiva’s temple, thus becoming king of kings. The Shiva vow is kept by eating only once on the first day and, at the end, giving a tawny cow, attaining the position of Vaishvanara. The universal vow is performed by eating only once on the tenth day, and at the end, giving ten cows and golden directions, thus becoming lord of the universe and destroyer of great sins. Whoever recites or hears these sixty excellent vows, even for a hundred cycles of Manu, becomes lord of the Gandharvas. O Nārada, these sixty vows, full of merit, have been declared—if you wish to hear more, I shall speak, for what else is there to say among those most beloved? Now, let us turn to the sacred practice of bathing. Without purity and purity of mind, bathing is meaningless; thus, for the sake of mental purification, bathing is prescribed at the beginning. One should perform bathing with water, whether drawn or undrawn, and the wise should consecrate the site with the root mantra, knowing that “Salutations to Nārāyaṇa” is the mantra declared. Holding darbha grass as prescribed, having rinsed the mouth, and with a focused, pure mind, one should prepare a four-sided space and invoke the Ganga with these mantras, O wise one: “You are sprung from the feet of Viṣṇu, O Vaiṣṇavī, divine power of Viṣṇu; protect us from sin, from birth until death.” For the wind has declared that there are three and a half crore sacred places, O Jāhnavī, existing in heaven, on earth, and in the atmosphere. Thus are the vows and the sacredness of bathing revealed, bringing merit and liberation to all who undertake them with faith and devotion.