Without the worship of the deities, the very condition of the three worlds becomes unfavorable. These divine beings are ever-present, constantly devoted to the act of creation, sustaining the harmony of existence itself. Having spoken thus, Śrī Hari paused in the assembly hall, allowing his words to settle among those gathered. Then Nārāyaṇa, with gentle affection, addressed Pārvatī, sanctifying their conversation with the blessings of Hari. Having received Śiva’s command, Śivā—her heart filled with delight—prepared herself for worship. She bathed, emerging radiant and pure, and donned freshly washed garments. Adorned with mango leaves and surrounded by splendid fruits and unbroken rice, she took her seat upon a throne encrusted with jewels, befitting Satī, the daughter who herself shone like a jewel. With reverence, she worshipped the chief priest, seated upon his jeweled throne, and before her she placed the guardians of the directions, each adorned with precious gems. Then, with supreme devotion, she worshipped Brahmā, Viṣṇu, and Maheśvara. Clad in garments purified by fire and adorned with proper jewels, the goddess began her sacred vow, preceded by auspicious recitations. Into an auspicious vessel, she invoked her desired deity, Śrī Kṛṣṇa. Everything required for the vow—whatever was to be performed and offered, in all its prescribed forms and rare offerings—she gave, accompanied by Vedic mantras. With great care, she honored the guests and fed the brāhmaṇas, serving food to all the virtuous ones assembled. On the day of completion, the priest addressed a Brahmin with words pertaining to the ritual. Upon hearing these words, Satī lamented in the midst of the gods. So profound was her grief that she fell unconscious, and the foremost sages, witnessing this, laughed gently at her display of emotion. At the urging of those present, Śiva was asked to revive Śivā. Śrī Mahādeva spoke: “Now, regaining consciousness, listen to my words.” Addressing Śivā, though his throat, lips, and palate were parched, he continued, “Everything that is beneficial, true, and measured brings happiness in the end. Listen, O goddess, to what the Veda has established. The essence of all actions is the offering, the dakṣiṇā. Whether the act is for the gods, ancestors, daily, or occasional, the giver, by this act, surely connects with the thread of time.” He explained further: “If the prescribed moment for the offering passes, it must be doubled. After a month, it should be five hundred times; after six months, four times that. If neglected, the giver falls into misery, afflicted by his own enemy. He goes to hell for a thousand years, his merit is lost, and for one without merit, even action is fruitless.” Brahmā then declared, “When righteousness is lost, and the knower of righteousness is gone, the doer himself perishes.” Dharma reassured, “While I remain, O great virtuous one, all will be well.” The gods proclaimed, “As your vow is fulfilled, so too do we make you fulfilled in mind.” The sages affirmed, “If we, the knowers of righteousness, are present, how can misfortune arise?” Sanatkumāra added, “Even after a long time, the fruit of austerity accumulated by the self endures. In a sacrifice performed without a fee, I declare the result belongs to the sacrifice itself.” Then Pārvatī spoke from her heart: “What is the use of a son or even righteousness itself, if the husband is the fee? What is the fruit of worshipping a tree if the very ground is not honored? If life is abandoned by one’s own will, what purpose does the body serve?” Thus, in this sacred assembly, the wisdom of the Vedas and the devotion of the goddess were revealed, illuminating the path of righteousness and the true essence of offering.