With deep reverence, the sacred ritual begins by worshipping Vaikuntha, whose chest bears the auspicious Srivatsa mark. Devotees honor the wielder of the conch, the mace, and the discus, acknowledging Him as the bestower of all boons. Following the prescribed order of invocation, they offer worship to Narayana in His entirety: to Damodara, they pay respects at the belly; to Panchajanya, at the waist. The Lord of Fortune receives homage at the thighs; the bearer of all beings at the knees; the dark-hued one at the shanks; and once more, to the all-supporting Lord, at the feet. Repeated obeisances are offered to the goddess—to peace, to Lakshmi, to prosperity, to contentment, to nourishment, to steadfastness, and to fulfillment. Each aspect is venerated again and again, with heartfelt devotion. The ritual continues with homage to Garuḍa, the lord of birds, swift-winged and mighty, who subdues poison. Thus, Garuḍa is worshipped with proper ceremony. Having thus worshipped Govinda, Umāpati, and Vināyaka with fragrant offerings, garlands, incense, and a variety of food, the devotee partakes of rice cooked in cow’s milk or sweet pudding mixed with ghee. Afterwards, he moves to another place and, taking a fig twig or khadira wood, faces east or north to clean his teeth, rinsing his mouth as prescribed. As evening falls, he performs the twilight ritual at sunset, declaring, “Homage to Nārāyaṇa; I have taken refuge in you.” On the eleventh day, after fasting and worshipping Keśava, he remains awake through the night, lying on the ground or on a simple bed. At dawn, after offering ghee into the universal fire with eminent Brāhmaṇas, he partakes of food prepared with milk on the twelfth day, accompanied by worship of Puṇḍarīkākṣa. He affirms, “I will perform this as best I can; may it be without obstacles for me,” and once more sleeps on the ground, listening to stories of ancient times. Upon hearing these tales, at daybreak, the devotee joyfully proceeds to the river for a bath, avoiding heretics. He then performs the twilight worship and offerings to the ancestors, bowing to Hṛṣīkeśa, who reclines upon the serpent-bed. With devotion, he constructs a pavilion before his house, four cubits in size, and prepares an auspicious altar. A gateway of equal measure is placed, and in the center, a pot filled with black gram is set. Through a hole filled with water, placed upon a black antelope skin below, a stream is allowed to fall upon his head throughout the night. The learned know that the greater the number of streams, the greater the fruit; thus, a devoted Brāhmaṇa carefully arranges them. On the south, a half-moon shape is made; on the west, a circle; and on the north, a peepal leaf shape. In the center, a Vaiṣṇava Brāhmaṇa crafts a lotus, while on the east and southern side, no altar is constructed. Absorbed in Viṣṇu, the devotee lets the stream of water fall on his head; on the second altar for the deity, a lotus with a pericarp is fashioned. In its center, the supreme person is established, the altar the size of a hand, with three enclosures and a yoni-shaped mouth. Brāhmaṇas offer barley and ghee, and sesame with mantras dedicated to Viṣṇu into the fire. After performing the Vaiṣṇava sacrifice properly, the offerings are arranged. With care, a continuous stream of ghee is poured into the fire-pit’s center. Over the image representing the water-essence, streams of milk and ghee are poured, as prescribed. An unbroken stream of milk and water is maintained throughout the night, and thirteen water-jars of great potency are placed. These jars are furnished with various foods, adorned with white cloths, set on platforms with udumbara wood vessels, and accompanied by the five gems. The fire-offering is performed by four Bahvṛca priests facing north, and recitations to Rudra by four devoted to the Yajur Veda. Four Sāma Veda experts recite Vaiṣṇava Sāman hymns, making twelve priests in total, who are honored with garments, garlands, and ointments. They are worshipped with finger-rings, bracelets, gold-threaded ornaments, garments, and bedding, without miserliness. The night passes with auspicious songs and music, and all gifts to the preceptor are given in double measure. At dawn, thirteen cows adorned with golden horns are given, each milk-giving, of good character, equipped with bronze milking vessels, silver hooves, calves, and decorated with sandalwood. After gifting these, the Brāhmaṇas are satisfied with food and delicacies and provided with various umbrellas. After eating saltless food, the devotee takes leave, accompanied by his sons and wives, following the Brāhmaṇas for eight steps on foot. He prays, “May the Lord of gods, Keśava, the remover of suffering, be pleased here.” The guru’s command is followed, and the water-jars, bedding, and garments for all are given. If there are not enough beds, at least one well-prepared bed is provided. The householder gives a bed with all furnishings, and after the recitation of Itihāsas and Purāṇas, he ensures they are conveyed. On this day, whoever desires great prosperity should, relying on virtue and free from envy, perform this vow properly as revealed in affection and secrecy. This vow, O hero, will bear your name. This Bhīma-dvādaśī is auspicious and removes all sins; it was known as Kalyāṇinī in ancient kalpas, bestowing blessings upon all who perform it with devotion.