Hear now the sacred narrative of the many vows and their fruits, as spoken in the Purāṇa. In ancient days, it was declared that when one fashions a golden wheel and offers it at the culmination of a vow, he attains the glorious abode of Viṣṇu. This is known as the Kṛṣṇa Vow, a vow so powerful that it bestows sovereignty at the end of the cosmic age. Another vow, called the Goddess Vow, is fulfilled when, at the conclusion of a period of observance, one partakes of rice pudding and gives a pair of cows to a worthy brāhmaṇa. The reward for this is residence in the radiant realm of Lakṣmī for an entire aeon. On the seventh day, those who eat only at night and, at the end, present a milking cow, are granted entry into the world of the Sun. This is known as the Bhānu Vow. Similarly, on the fourth day, by eating at night and offering gold along with a pair of cows, one fulfills the Vaināyaka Vow, which yields the fruit of reaching Śiva’s own realm. There are also those who, forsaking all other rewards, give golden objects and a pair of cows to a twice-born on the day of Kārtika, at the end of a homa. This is the Saurav Vow, which grants the fruit of residing in the Sun’s world. Whoever completes twelve fasts on the twelfth day, O King, and worships brāhmaṇas with cows, garments, and gold according to his ability, attains the supreme state. This is known as the Viṣṇu Vow. On the fourteenth day, one who eats at night and then gives a pair of cows attains Śiva’s abode through the Tryambaka Vow. Fasting for seven nights and then gifting a pot of ghee to a twice-born is regarded as the supreme vow, bestowing the reward of reaching Brahmā’s world. Upon arriving at Kashi, if one gives a milch cow, he will dwell in Indra’s world for an aeon. This is called the mantra vow. By renouncing residence at the mouth of a river and giving a cow, one attains the world of Varuṇa. This is the Varuṇa vow. Whoever undertakes the Chandrayana penance and offers a golden moon fulfills the Chandra vow, which leads to the world of the Moon. In the month of Jyeṣṭha, those who perform the fivefold austerity and give a golden cow ascend to heaven on either the eighth or fourteenth day; this is the Rudra vow. Once, on the third day, one should perform the prescribed rite in a temple of Śiva, and upon completion, offer a cow. Thus is fulfilled the Bhavani vow. In the month of Māgha, wearing wet garments at night, one gives a cow on the seventh day; after dwelling on earth for a single day thereafter, he becomes a king. This is the Pavan vow. After fasting for three nights, one should give a beautiful house in the month of Phālguna; this is the Dhāma vow, which grants entry into the world of the Sun. Worshipping at the three sandhyās, fasting with one’s spouse adorned, and making generous gifts, one attains liberation. This is the Mokṣa vow. On the second day of the dark fortnight, one gives a vessel of salt, and upon completion, offers a cow to a brāhmaṇa in a temple of Śiva. A king should also give bronze with cloth as a gift, and upon completion, offer a cow, thus attaining the temple of Śiva. At the end of the aeon, the king of kings is said to be; this is the Soma vow. Eating only once on the first day and completing the observance, one receives its fruit. By giving above two golden palas and a chariot yoked with horses, one attains the Vaiśvānarapada, known as the Śikhi vow. Fasting and giving generously, one dwells in heaven for a hundred aeons. At the end, he becomes king of kings—this is called the Aśva vow. Likewise, by giving a golden chariot yoked with elephants, one dwells in the world of truth for a thousand aeons. This is the Kari vow. Eating once on the tenth day and giving ten cows at the end, he is reborn on earth. By giving a golden lamp, one becomes the lord of the universe; this is the Viśva vow, destroyer of great sins. Whoever gives a maiden in marriage at Puṣkara during Kārtika, endowed with twenty-one virtues, will attain Brahmā’s world. There is no greater gift than the gift of a maiden, especially at Puṣkara and particularly in the month of Kārtika. It should be given to a brāhmaṇa with proper rites, for if not, the worlds of the giver may be destroyed. One should also make an elephant of sesame flour, adorned with jewels, and offer it to a brāhmaṇa while standing in water; those who do so, their worlds will never perish, even at the dissolution of beings. Whoever recites or hears this excellent Ṣaṣṭhī vow, even for a hundred Manvantaras, will become the lord of the Gandharvas. Thus, O Bhārata, has the meritorious Ṣaṣṭhī vow been declared—universal and fruitful. If you wish to hear further, O king of kings, listen now to the duties of the twice-born. Purity—both outer and inner—cannot be attained without bathing; therefore, for the purification of the mind, bathing is prescribed at the very beginning. One should bathe with water, whether drawn or undrawn, and the learned should establish the sacred place with the root mantra, knowing it well. The root mantra is “Salutations to Nārāyaṇa.” Holding darbha grass in hand, one should perform ācamana with proper procedure, attentive and pure. A square area, four hands on each side, should be prepared, and the wise should invoke Gaṅgā with these mantras. Gaṅgā, born from the feet of Viṣṇu, O Vaiṣṇavī, O deity of Viṣṇu, protect us from sin, from birth until the end of death. There are thirty million and more sacred places, said Vāyu, in heaven, on earth, and in the atmosphere; all these belong to you, O Jāhnavī. Your names among the gods are Nandinī, Nalini, Dakṣā, Pṛthvī, Subhagā, Viśvakāyā, and Śivāsitā; also Vidyādharī, ever gracious, Lokaprasādinī, Kṣemā, Jāhnavī, Śāntā, and Śāntipradāyinī. One should recite these auspicious names at the time of bathing; then Gaṅgā, the traverser of three worlds, becomes present there, sanctifying all.