With deep devotion, I offered my worship to the Lord, reciting the sacred twelve-syllable mantra the prescribed number of times, praying that He may kindly accept my offerings. I prayed that Śriyaḥkānta, the beloved of Lakṣmī, be pleased with me and graciously bestow my heart’s desires. I remembered how, when the great ocean was churned, five divine cows emerged, and among them, I paid repeated homage to Nandā, offering my salutations again and again. Having properly worshipped the sacred cow, it is fitting to offer arghya with a focused and pure mind. I invoked the goddess Nandinī, the wish-fulfilling one and remover of death, praying for health and a long line of descendants. I recalled Kapilā, worshipped by the sages Vasiṣṭha and Viśvāmitra, and prayed that she remove all my accumulated sins. I wished that cows be before me and behind me, that golden-horned, milk-giving cows attend me even in heaven. I honored Surabhi and her descendants, who, like rivers and oceans, are composed of all the gods—ever-auspicious, beloved of the devoted. Thus, having performed the worship as prescribed, the daily offering to the cows was given, for the descendants of Surabhi are pure, destroy sin, and bring benefit to all. I prayed that the cows, mothers of the three worlds, accept my offering. I offered salutations to Gaṅgā, to prosperity, and to the destruction of all sins. With the same mantra, the wise are instructed to ward off disease: “Paṃ, salutations to Padmanābha,” bearing the lotus in remembrance. “Caṃ”—to Viṣṇu in the form of the discus, and “Śaṃ”—to Him as the conch, saluting the bringer of happiness. Thus, the wise recall the bearing of the conch and all four divine weapons. Just as the agnihotra is a daily duty, and the study of the Veda as well, so for a brāhmaṇa is the bearing of heated marks and similar practices. With fragrant sandalwood, and especially gopikā-sandal, the marks are borne, especially by brāhmaṇas learned in the Veda. Even one who is a caṇḍāla becomes pure by bearing the upright, gentle ūrdhva-puṇḍra; there can be no doubt. Such a pure-souled caṇḍāla should always be honored by the twice-born. In the homes where even caṇḍālas dwell, if tulasī is found, the divine messengers reside there. That tulasī, found with devotion, should be accepted with a heart full of reverence. Now, Mahādeva spoke: “I once asked the Lord of the universe about the supreme vow among vows, the one that brings increase to sons and grandsons, and bestows happiness and good fortune. Hear now, O beautiful one, this divine story—the supreme vow of the sages. “A woman who is menstruating is considered suddenly sinful, yet by performing this vow, she is freed from great sins. This vow should be given unfailingly to the ancestors, for it accomplishes righteousness, desire, and wealth.” Śrī Viṣṇu then spoke: “In ancient times, there was a mighty-armed brāhmaṇa named Devaśarman, learned in the Vedas and ever devoted to his studies. He was diligent in performing agnihotra rituals and the six sacred duties, honored by all castes, and surrounded by sons, cattle, and relatives. “But when the month of Bhādrapada arrived, on the fifth day of the bright fortnight, his household provisions were exhausted. His father had passed away, yet Devaśarman, self-controlled and master of his senses, invited brāhmaṇas at night—those who bring happiness and good fortune. “When the pure morning dawned, he and his wife arranged various vessels and prepared food in all the pots. Dishes with eighteen flavors were made, pleasing to the ancestors. After making the proper offerings, he distributed them separately to the brāhmaṇas. “At midday, all the brāhmaṇas, reciters of the Vedas, arrived. The excellent twice-born performed the arghya, pādya, and other rites according to tradition. Having been soiled by dust during the śrāddha, they washed themselves properly, then entered the house and sat in their assigned places. “Devaśarman served them food, especially sweet rice, and performed the śrāddha according to custom, beginning with the offering of rice-balls. He gave betel, gifts, and various garments to the brāhmaṇas, all the while meditating on his ancestors. “When all the brāhmaṇas had been dismissed, intent on giving blessings, he also fed his relatives and others who were hungry, giving food to all as prescribed. That night, as Devaśarman sat at the door of his hut, his wife brought water and washed his feet. “Then, a she-dog and a bull began to speak to one another. The she-dog said, ‘Listen, dear one, to what the lady has done to me; I will tell you exactly as it happened. Once, by the will of fate, I went to the son’s house. As I stood there, I saw the daughter-in-law drink milk, but not again after that. The milk was actually drunk by a snake, and I saw this; afterwards, I saw the daughter-in-law drink it properly. Because of contact with that, my hip has always been broken. From that pain, O master, I am afflicted, and with my hip broken, I no longer enjoy food.’ “The bull replied, ‘Listen, O she-dog, I will tell you the cause of my suffering. On this very day, when the brāhmaṇas were fed, my son performed the rites, but he did not think of me; neither water nor even a blade of grass was offered to me by anyone, anywhere. I am sinful and unfed, bound here by the force of sin. Because of a particular past misdeed, I have been born as a dog—there is no doubt.’ “Thus, the conversation revealed the hidden causes of their suffering, arising from past actions and omissions, and the importance of remembrance, offerings, and the fulfillment of duties, as taught by the sages of old.