Listen, O wise one, to the sacred account of meritorious vows and the auspicious rites of bathing, as revealed in the ancient discourse. There are many vows, each bearing its own fruit. One who, after observing a fast, gives a golden chariot with two plates above, yoked with noble horses, is blessed to dwell in heaven for a hundred aeons; and when that time ends, he becomes a king of kings. This is renowned as the horse vow. Likewise, if a person gives a golden chariot yoked with elephants, he attains the world of truth for a thousand aeons and is reborn as a nourished king—this is the elephant vow. Should one, forsaking fasting at the end, give a cow, he becomes lord among the yakshas; this is remembered as the gentle vow. If, after spending the night immersed in water, a cow is offered in the morning, one reaches the realm of Varuna—this is the Varuna vow. He who performs the Chandrayana rite and offers a golden moon partakes of the moon vow, which bestows the reward of the moon’s own realm. In the month of Jyeshtha, one who practices the fivefold austerity in the evening and gives a golden cow on the eighth and fourteenth days ascends to heaven—this is the Rudra vow. When the canopy ritual is performed once in Shiva’s temple on the third day, and a cow is given at its conclusion, one attains the Bhavani vow. In the month of Magha, spending the night in wet clothing and giving a cow on the seventh day enables one to dwell in heaven for an aeon and later become king on earth; this is the wind vow. Fasting for three nights, and then giving a beautiful house in Phalguna, leads one to the realm of the sun—this is known as the abode vow. By worshipping at the three junctions of the day, observing a fast with one’s adorned spouse, one gains food, cows, and ultimately liberation—this is the Indra vow. On the bright second day of the moon, giving a vessel of salt and, at the end, a cow to a Brahmin at Shiva’s temple, brings sovereignty at the end of the aeon; this is the Soma vow. Eating only once on the first day, and then giving a tawny cow, grants the position of Vaishvanara—this is the Shiva vow. On the tenth day, eating only once, and then giving ten cows and directions with gold, one becomes lord of the universe—this is the universal vow, 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 Narada, these sixty vows of merit, which generate the universe, have been declared. If you wish to hear more, I will continue; what more is there to say among the beloved? Now, hear of the sacred bathing. Without both outer and inner purity, bathing is fruitless; thus, bathing is prescribed at the beginning for the sake of purifying the mind. One should bathe with water, whether drawn or undrawn, and establish the sacred place with the root mantra, which is: "Salutations to Narayana." Holding darbha grass as prescribed, having rinsed the mouth and with a pure, intent mind, one should prepare a four-handed, four-sided area all around and invoke the Ganga with these mantras: "You are sprung from the feet of Vishnu, O Vaishnavi, divine power of Vishnu; protect us from sin, from birth until death." The wind has declared that there are three crore and a half crore sacred places, O Jahnavi, existing in heaven, on earth, and in the atmosphere. Among the gods, your names are Nandini and Nalini; you are Daksha, Prithvi, Vihaga, Vishvakaya, Amrita, and Shiva. You are Vidyadhari, supremely tranquil, the joy-bringer to all, Kshemā, Jahnavi, Shanta, and the bestower of peace. These auspicious names should be recited at the time of bathing; then the Ganga, who traverses the three worlds, becomes present there. Reciting these names seven times, with hands joined in reverence, one should pour water on the head three, four, five, or seven times, and perform the bath with earth, invoking as prescribed: "O earth, trodden by horses, by chariots, and by Vishnu, O soil, take away my sin, whatever wrong I have committed. O soil, you were lifted by the boar, by Krishna of a hundred arms; you were given by Brahma, consecrated by Kashyapa; 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." Thus bathed, one should sip water as prescribed, rise, and put on clean white garments. Then, one should perform the offering to replenish the three worlds. The gods, yakshas, nagas, gandharvas, apsarases, asuras, fierce serpents, suparnas, trees, jackals, and birds—those who dwell in air, in water, those who move in space, those without support, and those who delight in righteousness—all these are to be satisfied by the water offered. After performing the upavīta for the gods, one should perform the nivīta. With devotion, one should satisfy humans, the sons of Brahma, and the sages—Sanaka, Sananda, and Sanatana. Kapila, Asuri, Vodhu, and Panchashikha too—may all these be satisfied by the water I have offered. One should also satisfy Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Pracetas, Vashishtha, Bhrigu, Narada, and all the divine and Brahmanical sages with unbroken water. Then, making the sacred thread apasavya and then savya, with the right knee on the ground, one should offer to the Agnishvattas, the Saumyas, the Havishmats, and the Ushmapas. The timely Barhishads and others, the Vajyapas—again, one should satisfy the ancestors with water mixed with sesame and sandalwood. To Yama, the lord of Dharma; to Death, to Antaka, to Vaivasvata, to Time, and to the destroyer of all beings; to Audumbara, to Dadhna, to Nila, to Parameshthin, to Vrikodara, to Chitra, and to Chitragupta—salutations. Holding darbha grass, the wise should satisfy the ancestors as prescribed. Having satisfied the paternal and maternal forebears by name and lineage, with devotion and according to the prescribed rite, one should recite this mantra: "Those who are not relatives, or those who were relatives in another birth, may they attain complete satisfaction, and whoever desires it from me as well." Thus is the account of meritorious vows and the sacred rite of bathing, as revealed in the ancient tradition, for the purification of body, mind, and lineage.