He who undertakes the Shikhi vow, performing its sacred rites, attains the exalted Vaiśvānarapada. This path is marked by the gift of two golden palas and a radiant chariot yoked with swift horses. When one, having fasted with devotion, gives such a gift, he is rewarded with a hundred aeons in the heavenly realms. At the close of this celestial sojourn, he is reborn as a king of kings—this is known as the Ashva vow. In a similar spirit, the giving of a golden chariot yoked with noble elephants brings about a thousand aeons in the world of truth, O ruler of the earth. Upon the completion of this cycle, the soul returns to the mortal world—this is the Kari vow. On the tenth day, after eating but once, the devotee completes the rite by giving away ten cows. For those who present a golden lamp with a pure heart, the reward is lordship over the universe itself. This is the Vishva vow, renowned as a destroyer of even the gravest sins. There is yet another supreme gift: whoever gives a maiden in marriage at Pushkara, during the sacred month of Kartika, ensuring she is endowed with twenty-one auspicious qualities, is destined for Brahma’s world. No gift in all the worlds surpasses this—the gift of a maiden, especially at Pushkara in Kartika, is the highest of all. This sacred act must be performed according to proper rites, and the maiden should be given to a worthy Brāhmaṇa. Should these rites be neglected, the worlds of the giver and receiver are imperiled. To accompany this, one should fashion an elephant from sesame flour, adorning it with jewels. When this offering is made to a Brāhmaṇa while standing in water, the worlds of the giver become imperishable, enduring even through the dissolution of all beings. Furthermore, whoever recites or listens to this excellent Ṣaṣṭhī vow for a hundred Manvantaras will be exalted as the lord of the Gandharvas. Thus, O Bhārata, the meritorious Ṣaṣṭhī vow has been revealed to you—universal and fruitful. If you wish to hear further, O king of kings, listen well to what must be done by 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 it is drawn or undrawn, and the learned should consecrate the bathing place with the root mantra, recited with understanding. The root mantra is: “Salutations to Nārāyaṇa.” Holding darbha grass in hand, one should perform ācamana—sipping water for purification—according to the proper procedure, with attentiveness and purity of heart. Next, a square area measuring four hands on each side should be prepared. The wise then invoke Gaṅgā with sacred mantras, acknowledging her divine origin from the feet of Viṣṇu. “O Vaiṣṇavī, O deity of Viṣṇu, protect us from sin, from birth until the end of death.” Vāyu has proclaimed that there are thirty million and more sacred tirthas—holy places—across heaven, earth, and the atmosphere, and all belong to you, O Jāhnavī. Among the gods, your names are Nandinī and Nalini; you are also known as Dakṣā, Pṛthvī, Subhagā, Viśvakāyā, and Śivāsitā; Vidyādharī, ever gracious, Lokaprasādinī, Kṣemā, Jāhnavī, Śāntā, and Śāntipradāyinī. At the time of bathing, one should recite these auspicious names, for then Gaṅgā, who traverses the three worlds, becomes present there. After reciting these names seven times with joined palms, one should pour water over the head repeatedly—three, four, five, or seven times. Bathing with earth, as prescribed, one should recite: “O earth, traversed by horse, by chariot, by Viṣṇu, O Vasundharā.” And further: “O earth, remove my sin, whatever evil I have committed; you were lifted by the boar, Kṛṣṇa, with a hundred arms. Salutations to you, O origin of all worlds, O virtuous one.” Upon completing the bath, one should again perform ācamana as prescribed. Then, donning clean and pure garments, the devotee is ready to offer water for the nourishment of the three worlds. First, one should satisfy Brahmā, then Viṣṇu, Rudra, the progenitors, the gods, yakṣas, nāgas, and the hosts of gandharvas and apsarases. The fierce serpents, the suparṇas, the trees, the jambhaka spirits, the vidyādharas, the cloud-dwellers, and those who move in the sky are all included. Even beings without support, and those who delight in sinful conduct, are offered water for their satisfaction. Having performed the upavīta (sacred thread over the left shoulder) for the gods, and then nivīta (across the chest), one should devoutly satisfy humans, the sons of the sages, and others as well. Sanaka, Sananda, Sanātana, Kapila, Asuri, Voḍhu, and Pañcaśikha—all these are to be satisfied by the water offered. So too Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, Pracetas, Vasiṣṭha, Bhṛgu, and Nārada; all the divine sages and brahmarṣis are to be honored with pure water. Then, making the sacred thread apasavya (over the right shoulder) and placing the right knee on the ground, one should satisfy the Agniṣvāttas, Saumyas, Haviṣmats, and Uṣmapās. The Barhiṣads and those who drink clarified butter are also honored, as are the ancestors, with water mixed with sesame and sandalwood, offered with devotion. With darbha grass in hand, and according to the rite, one should then satisfy one’s own ancestors by name and lineage, as well as the maternal grandfathers. Having properly and devoutly satisfied them, one recites: “Those who are relatives, and those who were relatives in previous births—may all those who desire water from me attain complete satisfaction.” After this, and having performed due purification, one should draw a lotus in front and, with real flowers, sesame, and red sandalwood, carefully offer arghya, reciting the names of the Sun. “Salutation to the One of universal form, salutation to the One who is Viṣṇu in form; salutation to all the gods—be gracious to me, O Sun. Salutation to you, O Divākara; salutation to you, O Prabhākara.” Thus, having saluted the Sun and circumambulated three times, the rite is complete.