O sage Nārada, listen as the sacred fruits of various vows and the proper conduct of ritual bathing are lovingly recounted. On the fourth day, one who undertakes the discipline of eating only at night and, at the completion of a year, offers a golden elephant in charity, attains the merit of the Vaināyaka vow and is granted entrance to the world of Śiva. If, during the four months of Kārttika, one forgoes greater rewards and instead gives golden fruits along with a pair of cows to a Brahmin, the fruit of the Phalavrata is attained, leading the devotee to the world of Viṣṇu. Fasting on the seventh day and, at its close, presenting a golden lotus and cows with golden pots to a Brahmin, one achieves the result of the Sauravrata, gaining access to the radiant world of the Sun. Whoever completes twelve fasts on Dvādaśī days, worships Brahmins with gifts of cow garments and golden girdles as they are able, attains the supreme abode; this is known as the Viṣṇuvrata. On the holy day of Kārttikī, by releasing a bull and observing a fast through the night, one is welcomed into the abode of Śiva—this is the vow called Vārṣavratam. At the conclusion of the Kṛcchra vow, giving a cow and food to Brahmins leads one to the dwelling of Śaṃkara; this vow is called Prājāpatyam. On the fourteenth day, by eating only at night and, at the end, offering a herd of cows, one reaches the abode of Śiva through the Traiyambaka vow. Seven nights of fasting, followed by the gift of a pot of ghee to a Brahmin, bestows the fruit of the Ghṛtavrata, granting entry to the world of Brahmā. Sleeping under the open sky through the rainy season and then giving a milking cow ensures eternal residence in Indra’s world; this is the Indravrata. On the third day, eating only food not cooked by fire and giving a cow, one attains Śiva and is rarely reborn—this is the Śreyovrata, a source of joy for all. By fasting and then presenting a golden chariot with two upper plates, yoked with horses, one dwells in heaven for a hundred aeons and, at the end of that time, becomes king of kings—this is the horse vow. Similarly, a golden chariot yoked with elephants, given in charity, brings a thousand aeons in the world of truth and kingship; this is the elephant vow. If, after abandoning fasting, a cow is given in charity, one becomes lord of the yakṣas—this is the gentle vow. Spending the night immersed in water and giving a cow in the morning leads to the realm of Varuna, through the Varuna vow. Performing the Chandrayana and offering a golden moon brings the fruit of the moon’s realm—the moon vow. In the month of Jyeṣṭha, practicing the fivefold austerity in the evening and giving a golden cow on the eighth and fourteenth days lifts one to heaven; this is the Rudra vow. By performing the canopy ritual once in Śiva’s temple on the third day and giving a cow at the end, one fulfills the Bhavani vow. In the month of Māgha, spending the night in wet clothing and giving a cow on the seventh day brings an aeon in heaven and kingship on earth—this is the wind vow. Fasting for three nights and donating a beautiful house in Phālguna grants the realm of the sun—this is the abode vow. Worshipping at the three junctions of the day, fasting with one’s adorned spouse, yields food, cows, and liberation; this is the Indra vow. Giving a vessel of salt on the second bright day of the moon and, at the end, gifting a cow to a Brahmin at Śiva’s temple, one becomes king of kings at the close of the aeon—this is the Soma vow. Eating only once on the first day, then giving a tawny cow, one attains the position of Vaiśvānara; this is the Śiva vow. On the tenth day, eating only once and, at the end, giving ten cows and gold in the four directions, one becomes lord of the universe; this universal vow destroys 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 meritorious vows, which sustain the universe, have been declared to you. If you wish to hear another, I will gladly recount it, for what more is there to say among the beloved? Now hear of the sanctity of ritual bathing. Without bodily and mental purity, bathing is incomplete; thus, for the sake of inner purification, bathing is prescribed at the outset. Bathing should be performed with water, whether drawn or undrawn, and the wise should consecrate the place with the root mantra—‘Salutations to Nārāyaṇa.’ Holding sacred darbha grass, having rinsed the mouth, and with a focused and pure mind, one should prepare a four-sided space and invoke the Ganga with these mantras: “You are sprung from the feet of Viṣṇu, O Vaiṣṇavī, divine power of Viṣṇu; protect us from sin from birth until death.” The wind has proclaimed that three and a half crore sacred places exist in heaven, on earth, and in the sky, O Jāhnavī. Among the gods, you are known as Nandinī and Nalinī; you are also Dakṣā, Pṛthvī, Vihagā, Viśvakāyā, Amṛtā, and Śivā. You are Vidyādharī, supremely tranquil, the bringer of joy to all, Kṣemā, Jāhnavī, Śāntā, and the bestower of peace. These auspicious names should be recited at the time of bathing, for then the Gaṅgā, who moves through the three worlds, becomes present there. After reciting these names seven times with hands joined in reverence, one should pour water on the head three, four, five, or seven times, and, as prescribed, perform the bath with earth, invoking her duly: “O earth, trodden by horses, by chariots, and by Viṣṇu, O soil, take away my sin, whatever wrong I have committed. O soil, you were lifted by the boar, by Kṛṣṇa of a hundred arms; you were given by Brahmā, consecrated by Kāśyapa; ascend my limbs and drive away all my sin. O soil, grant us nourishment; in you all is established. Salutation to you, O virtuous one, origin and support of all worlds.” Having bathed thus, one should sip water as prescribed, don clean white garments, and then make offerings for the replenishment of the three worlds. The gods, yakṣas, nāgas, gandharvas, apsarases, asuras, fierce serpents, suparṇas, trees, jackals, and birds—all those who dwell in air, in water, those who move in space, those without support, and those who delight in righteousness—are honored and satisfied by these actions. Thus, the fruits of vows and the sanctity of bathing have been revealed, leading all beings toward purity, merit, and the highest abodes.