In the ancient days, the wise observed sacred vows throughout the changing months, each season bringing its own offerings and disciplines. During the months beginning with Chaitra, they would partake of rice pudding enriched with ghee. When the months beginning with Shrāvaṇa arrived, they would take saktu flour as their sustenance. This cycle of observance would continue until the appointed time of completion. Once the vow was fulfilled, the devotee would prepare for the concluding ritual with great care. A fire would be fashioned out of gold, draped in a pair of red garments and adorned with radiant red flowers. The fire, a Brahmin, and the Lord of Lords would all be anointed with fragrant saffron. The Brahmin chosen for the rite would be of pleasing appearance and whole in every limb, embodying dignity and virtue. Reverently, the devotee would worship them according to the prescribed rites, offering a pair of red garments. Then, with devotion, he would present the gift to the Brahmin, reciting this mantra: “I am fortunate, my actions are fortunate, my deeds are fortunate, I am fortunate; by this vow performed, may I always be happy.” Having spoken thus, the treasure would be placed before the noble Brahmin, and, through this act, even one previously bereft of luck would immediately attain fortune. It is said that by performing this rite, abundant good fortune, wealth, and grain manifest in this very life—there is no doubt of its efficacy. The fire itself consumes the sins amassed through previous births, and when these are burned away, the soul is freed, attaining liberation in this very existence. Those who listen to this sacred account daily, and the twice-born who recite it with devotion, both become blessed in this world. It is remembered that in ages past, the great-souled Kubera, though born into a śūdra family, performed this very vow, and by its merit, transformed his destiny. Then, the sage Agastya spoke: “Now I shall reveal to you the supreme Kānti vow, by which Soma, the moon, once regained his lost radiance. Long ago, afflicted by consumption through the curse of Dakṣa, Soma performed this vow and immediately recovered his luster. On the bright second day of Kārttika, one should observe a night-long fast with diligence, worshipping Balakeśava. In the ritual, the feet of Baladeva and the head of Keśava are to be worshipped, thus honoring the supreme Vaiṣṇava form. On this day, the wise offer arghya to the supreme lord, invoking the twofold form known as Soma with this mantra: ‘Obeisance to you, who are of the form of nectar, lord of all herbs, ruler of the world of sacrifice, Soma, the supreme self.’ After offering arghya in this way, at night, the devotee and a Brahmin partake of barley food mixed with ghee. In the four months beginning with Phālguna, the pure-hearted serve rice pudding; in Kārttika, they offer rice along with barley. During the four months beginning with Āṣāḍha, sesame is offered, and sesame foods are eaten, as prescribed. At the year’s end, a silver image of the moon is to be worshipped, wrapped in white garments and anointed with white flowers, and then given to a Brahmin. By this act, the giver becomes radiant, wise, and pleasing to behold. Reciting the mantra and giving this gift with self-control, the devotee is immediately blessed with radiance. This vow, too, was performed in ancient times by Soma, son of Atri. At the conclusion of his vow, Janārdana himself, being pleased, swiftly removed Soma’s consumption and granted him the portion of nectar. Through such austerity, King Soma attained his sovereign state and became the lord of herbs. The second day is also sacred to the Aśvins, who partake of Soma and are celebrated as Śeṣa and Viṣṇu, the chief wings. Truly, there is no deity apart from Viṣṇu; the supreme lord is present everywhere, known by many names. Agastya then continued: “O King, listen now to the vow that swiftly brings good fortune to both women and men. On the third day of the bright fortnight in Phalguna, one should observe this vow, fasting at night, with purity and truthfulness. Worship should be offered to Hari with Lakshmi, or to Rudra with Uma—she who is called Shri is also Girija, and he who is Hari is the three-eyed one. This truth is proclaimed in all scriptures and Purāṇas; whoever separates them or teaches otherwise speaks falsely. If anyone claims that Rudra is not the author of scriptures or poetry, or that Vishnu is not created by Rudra, or that Shri is not Gauri, know such words to be the speech of non-believers, discerned by the wise. Understanding this, one should worship Hari with Lakshmi, reciting this mantra: ‘To the deep one’ at the feet, ‘to the auspicious one’ at the waist, ‘to the god of gods’ at the belly, ‘to the three-eyed one’ at the face, ‘to the lord of speech’ at the head, and ‘to Rudra’ everywhere. Thus, with sandal, flowers, and other offerings, one should worship Vishnu with Lakshmi, or Hara with Gauri, in due order. In their presence, a fire offering is performed with honey, ghee, and sesame seeds, reciting ‘for the lord of prosperity.’ Afterwards, wheat food—free from salt, alkaline, or oily substances—is eaten, placed upon the ground; the same rule applies in the dark fortnight. From the second day of Āṣāḍha onwards, the fast is broken and food is taken. In Karttika and the following months, barley food or shyamaka grain is eaten for three months, with discipline and purity. Then, on the third day of the bright fortnight in Magha, the wise fashion a golden image of Gauri and Rudra together. According to one’s ability and with a cheerful heart, an image of Hari with Lakshmi is also made, and given to a worthy Brahmin, learned in the Vedas and of good conduct. If food is scarce, it should be given to a Brahmin of righteous behavior, especially when wealth is limited. Thus, by observing these sacred vows with devotion, the wise draw forth good fortune, radiance, and spiritual merit, blessed by the grace of the divine.