Hear then, O noble one, of the sacred vows and their fruits, as revealed in the ancient lore. There is first the Varuna vow: by dwelling no longer at the river’s mouth and gifting a cow at the conclusion, one attains the world of Varuna. Likewise, the Chandrayana vow is performed with devotion, culminating in the offering of a golden moon; this leads the faithful to the realm of the moon itself. In the month of Jyeshtha, those who undertake the fivefold austerity and present a golden cow, rising on the eighth or fourteenth day, ascend to heaven—this is known as the Rudra vow. Another, the Bhavani vow, is fulfilled by performing the prescribed rite but once, on the third day, within the temple of Shiva; when the rite is complete and a cow is given, the devotee attains its reward. During the month of Magha, one who wears wet garments through the night and gives a cow on the seventh day, after remaining here for a day, becomes a king; this is the Pavan vow. The Dhama vow, observed in Phalguna, requires fasting for three nights and the gifting of a beautiful house, granting the devotee the world of the sun. There is the Moksha vow, in which one worships at the three sandhyas, fasts together with a spouse adorned for the occasion, and gives in charity; this vow leads to liberation itself. On the second day of the dark fortnight, one gives a vessel of salt, and at the conclusion, gifts a cow to a Brahmin at Shiva’s temple. The wise also speak of giving bronze with cloth and a suitable gift; after the rite, whoever gives a cow attains the temple of Shiva. At the end of the aeon, one who eats only once on the first day and completes the vow becomes king of kings—this is called the Soma vow, which bestows its fruit accordingly. The Shikhi vow leads to the Vaiśvānarapada, when a chariot yoked with horses and weighing above two golden palas is given. By fasting and giving as prescribed, one dwells in heaven for a hundred aeons and, at the end, becomes king of kings—this is the Ashva vow. Similarly, the Kari vow is fulfilled by gifting a golden chariot yoked with elephants; the devotee then resides in the world of truth for a thousand aeons, and upon rebirth, eats once on the tenth day and gives ten cows. The Vishva vow is accomplished by giving a golden lamp, making one lord of the universe and a destroyer of great sins. Most exalted is the gift of a maiden in marriage at Pushkara during Kartika, endowed with twenty-one virtues; this act leads the giver to the world of Brahma. Indeed, no gift anywhere is greater than the gift of a maiden, especially at Pushkara and particularly in Kartika. This gift should be made to a Brahmin, following proper rites, lest the worlds of both giver and receiver be destroyed. One should also fashion an elephant from sesame flour, adorned with jewels, and offer it to a Brahmin while standing in water. Those who do so ensure that their worlds will never perish, even at the dissolution of all beings. Whoever recites or hears this excellent Ṣaṣṭhī vow, even for a hundred Manvantaras, becomes lord of the Gandharvas. Thus, O Bhārata, the meritorious Ṣaṣṭhī vow has been declared to you, universal and fruitful. If you wish to hear further, O king of kings, listen now to what must be done by the twice-born. Know that purity, both outer and inner, is not possible without bathing; therefore, for the purification of the mind, bathing is prescribed at the outset. One should bathe with water, whether drawn or undrawn, and the learned should establish the sacred place with the root mantra, understanding its import. The root mantra is: “Salutations to Nārāyaṇa.” Holding darbha grass in hand, one should perform ācamana with proper attention and purity. Then, a square area should be prepared, four hands on each side, and the wise should invoke Gaṅgā with the appropriate mantras. Gaṅgā, born from the feet of Viṣṇu, O Vaiṣṇavī, deity of Viṣṇu, is invoked to protect from sin throughout the cycle of birth and death. Vāyu has declared that there are thirty million and more sacred places in heaven, on earth, and in the atmosphere, all belonging to Jāhnavī, the Gaṅgā. Among the gods, her names are Nandinī, Nalini, Dakṣā, Pṛthvī, Subhagā, Viśvakāyā, and Śivāsitā; also Vidyādharī, ever gracious, Lokaprasādinī, Kṣemā, Jāhnavī, Śāntā, and Śāntipradāyinī. These auspicious names should be recited at the time of bathing, for then Gaṅgā, the traverser of the three paths, becomes present there. With palms joined, recite these names seven times, then pour water on the head repeatedly—three, four, five, or seven times. One should also bathe with earth, reciting: “O earth, traversed by horse, chariot, and Viṣṇu, O Vasundharā.” Pray for the removal of all sins, remembering that the earth was lifted by the boar incarnation of Kṛṣṇa, with a hundred arms. Offer salutations to the origin of all worlds, the virtuous one. After bathing, perform ācamana as prescribed, then put on clean, pure garments. Thereafter, make offerings for the nourishment of the three worlds. First, satisfy Brahmā, then Viṣṇu, Rudra, the progenitors, the gods, the yakṣas, the nāgas, gandharvas, and apsarases. Include the fierce serpents, suparṇas, trees, jambhaka spirits, vidyādharas, cloud-dwellers, and those who move in the sky. Remember also those beings without support and those who delight in sinful conduct; offer this water for their satisfaction as well. Having performed the upavīta for the gods and then nivīta, devoutly satisfy humans, the sons of sages, and others who are not sages. Finally, recall the illustrious sages: Sanaka, Sananda, Sanātana, Kapila, Asuri, Voḍhu, and Pañcaśikha. Thus, the rites and vows are fulfilled, and the blessings of the worlds are secured.