In the sacred tradition, it is taught that each month, a devoted person should offer gifts: garments, a golden bull, and a cow fashioned from gold. At the close of the year, these offerings are to be joined by a bed adorned with a staff of sugarcane and sweet jaggery, a copper vessel containing a prastha of sesame seeds, and again, a golden bull. All these gifts are to be presented to a learned knower of the Veda, with the prayer, “May the Soul of the Universe be pleased.” Thus should the wise perform the auspicious Saptamī observance. For one who follows this practice, pure fortune and lasting fame arise in every birth. Such a soul is honored in the celestial realms by hosts of Apsarases and Gandharvas. He dwells as a lord among hosts until the very dissolution of beings, and when the new age dawns, he is born as the sovereign over the seven continents. The Saptamī, so auspicious, is renowned for destroying the stain of a thousand acts of abortion and a hundred acts of Brahmin-killing. Even those who merely read, hear, or witness these gifts being given, even for a moment, are freed from all sins and attain the lordship of the Vidyādharas. Should a person observe the Saptamī with its sevenfold practice for seven years, he becomes lord of the seven worlds in turn, and finally attains the supreme abode of Murāri. At this point, Bhīṣma, ever eager for sacred knowledge, addressed the revered sage: “O foremost of Brahmins, tell me about those Vaiṣṇava dharmas which Rudra has spoken of here—what are they like, and what fruit do they bear?” Pulastya replied: “Long ago, in the Rathantara kalpa, the great-souled Brahmā himself questioned Mahādeva, the wielder of the Pināka bow, as he sat upon the heights of Mandara. ‘O Lord of Immortals,’ Brahmā asked, ‘how may men, even with little austerity, always attain health, prosperity, and endless liberation? What is that knowledge, O Adhokṣaja, by your grace, by which great fruit is said to arise here even from little austerity?’ Thus questioned by Brahmā, the Soul of the Universe, the husband of Umā, spoke words that delighted the heart. Īśvara said: ‘From that Rathantara kalpa, when the twentieth kalpa comes again, the Varāha kalpa will arise. In that auspicious Manvantara, when the seventh Manvantara called Vaivasvata arrives—sustaining the seven worlds—in the twenty-seventh Dvāpara yuga, then, for the relief of the earth’s burden, the radiant Vāsudeva Janārdana, Lord Viṣṇu, will be born in three forms. In that age, the sage Dvaipayana, the son of Rohini, and Keśava—slayer of Kaṁsa, destroyer of Keśī, remover of affliction—will be present. Keśava will dwell in the city of Dvāravatī, once called Kuśasthalī, resplendent with divine brilliance, as the abode of the wielder of the Śārṅga bow. By his command, O Brahmin, Tvaṣṭā will construct this city for the Lord of the world, and there, at some time, that one of immeasurable radiance will be seated in the assembly hall. Surrounded by his wives, the learned Vrishnis, many generous ones, the Kurus, gods, and Gandharvas, the slayer of Kaitabha will be present. While ancient tales and stories of dharma are being recounted, Bhīmasena, mighty and full of prowess, will raise questions. When you, Bhīṣma, inquire about dharma, he will answer, discerning the subtle distinctions; at that time, Bhīmasena will become both the questioner and the doer. The mighty son of Pāṇḍu will be the initiator of this dharma. Within his stomach dwells the fierce fire called Vṛka, consumer of offerings. Steadfast in righteousness, he will converse with Bhīmasena, who is exceedingly fond of food, possessed of the strength of ten thousand elephants, and great in might. Even for the righteous who lack the strength for intense austerity, this vow surpasses all others in excellence. Vasudeva, the soul of the universe and teacher of the world, will explain it—a vow that grants the fruit of all sacrifices and destroys all sins. It destroys all evil, is worshipped by all the gods, is the purest of the pure, the most auspicious among all that is auspicious, and is the most ancient of all vows. Then Vasudeva said: ‘O Bharata, if you are unable to fast on the eighth, fourteenth, or twelfth lunar days, or on other auspicious days, then, Bhīma, observe this supreme, sin-destroying lunar day with the prescribed method and attain the supreme abode of Viṣṇu. When the bright tenth day of the month of Māgha arrives, one should anoint oneself with ghee and bathe with sesame seeds. In the same way, worship Viṣṇu, saying ‘Obeisance to Nārāyaṇa,’ and, after worshipping Kṛṣṇa’s feet, bow the head, saying, ‘You are Kṛṣṇa, the Self.’ Saying ‘To Vaikuṇṭha,’ worship Vaikuṇṭha’s chest, the bearer of the Śrīvatsa mark; to the wielder of the conch, the mace, the discus, and the bestower of boons. Thus, worship Nārāyaṇa in full, following the order of invocation: to Dāmodara, the belly; to Pañcajanya, the waist; to the Lord of Fortune, the thighs; to the bearer of beings, the knees; to the dark one, the shanks; and again, to the all-supporting one, the feet. Obeisance to the goddess, to peace, to Lakṣmī, to prosperity, to contentment, to nourishment, to steadfastness, and to fulfillment—again and again, obeisance. Homage to the lord of birds, the swift-winged one, the subduer of poison—thus, one should duly worship Garuḍa. Having thus worshipped Govinda, Umāpati, and Vināyaka with fragrances, garlands, incense, and various kinds of food offerings, one should eat rice cooked with cow’s milk, or sweet rice pudding mixed with ghee. Then, after moving to another place, the wise one should take a twig of fig, or else khadira wood, and, facing east or north, clean his teeth after rinsing his mouth. Having performed the evening twilight ritual at sunset, one should say: ‘Homage to Nārāyaṇa; I have taken refuge in you.’ On the eleventh day, fasting and having worshipped Keśava, one should remain awake through the night, lying upon the ground or on a simple bed.’ Thus is the sacred practice, O Bhīṣma, which bestows supreme merit and liberation upon those who observe it with faith and devotion.