Śiva and Pārvatī, after declaring that simply by hearing the sacred account, manhood would always be restored, vanished from sight. Vasiṣṭha, bowing reverently toward where they had stood, returned to his own hermitage. There, he summoned Sudyumna and instructed him to worship the Divine Mother. In the bright fortnight of Āśvina, Sudyumna performed the worship of the Mother of the Universe, following the sacred rite of Navarātra, as directed by Vasiṣṭha. Throughout, the king listened attentively to the proceedings. Immersed in devotion, Sudyumna heard the divine nectar of the Bhāgavata, bowed to his guru, and worshipped him. Through this, he obtained uninterrupted manhood. Consecrated as king by the great sage Vasiṣṭha, Sudyumna ruled the earth righteously, delighting his subjects. He performed many sacrifices, giving abundant gifts, and in due course entrusted the kingdom to his sons. At the end of his life, he attained the same blessed realm as the Goddess. Thus, O brāhmaṇas, whoever reads or hears this entire story with devotion attains all their desires in this world by the grace of the Goddess, and at the end, reaches her world and the supreme nectar. After this wondrous and divine tale had been recounted, Sūta said that Kumbhasaṃbhava, filled with eagerness to hear more, humbly addressed Viśākha anew. Agastya then spoke, “O commander of the gods, I have heard this marvelous story; now please tell me further about the greatness of the Bhāgavata.” Skanda replied, “O sage, listen to this story, born from Mitra and Varuṇa, in which a portion of the glory of the Bhāgavata is revealed. Here, the expanse of dharma is described, centering on the Gāyatrī; the greatness of the Gāyatrī is recounted, and this is considered Bhāgavata. Because it belongs to the Goddess, it is known as Bhāgavata; for she, the supreme Goddess, is worshipped by Brahmā, Viṣṇu, and Śiva.” Skanda continued: “A sage of great wisdom named Ṛtavāk was renowned. In due time, at the end of the month of Pauṣṇa, he had a son. Ṛtavāk performed all the prescribed birth rites and ceremonies for his son, including tonsure and initiation. Yet, from the moment the child was born, the sage became afflicted with grief and illness. His mind, and the mind of his wife, were overwhelmed by anger and greed; she, filled with many attachments, was constantly distressed and deeply sorrowful. Greatly troubled, Ṛtavāk fell into anxiety, wondering why his son had become so utterly wicked. The boy, heedless of his parents’ teachings, abducted the wife of another sage’s son and acted with a deluded mind. With a heart full of sorrow, Ṛtavāk lamented, ‘For men, it is better to have no son at all than to have a wicked son. Such a son causes his ancestors to fall from heaven into hell and brings only suffering to his parents while he lives. The birth of a sinful son brings misery to his parents; he does no good to friends, nor does he harm enemies. Blessed are those whose house has a good son, devoted to helping others and bringing happiness to father and mother. But by a wicked son, the family is destroyed, reputation is ruined, and both here and hereafter, suffering and the torments of hell are endured. By a wicked son, the lineage is lost; by a bad wife, birth is wasted; by bad food, the day is ruined; with a false friend, how can there be happiness?’ Thus tormented day and night by his son’s evil conduct, Ṛtavāk went to the sage Garga and asked him, ‘O venerable one, please tell me, according to the science of astrology, what is the cause of my son’s wickedness? I have served my teacher, studied the Vedas, observed celibacy, performed marriage and household duties as prescribed, and faithfully carried out the five daily sacrifices. Out of fear of hell, not for pleasure, I performed the rite of conception as the scriptures command, hoping for a good son. Yet this son, by my fault or his mother’s, has brought only sorrow and grief to his relatives.’ Hearing these words, Garga considered carefully and replied, ‘O sage, neither you, nor your wife, nor your family is at fault. The cause of your son’s wickedness lies in the unfavorable period of Revati. Because your son was born at an inauspicious time, you suffer; there is no other cause, not even a little. To end this suffering, worship with effort the auspicious Mother of the worlds, Durgā, the destroyer of misfortune.’ Hearing Garga’s words, Ṛtavāk, overcome with anger, cursed Revati, saying, ‘Let Revati fall from the sky!’ As he uttered this curse, the star of Pūṣā also fell from the sky, shining on Mount Kumuda before the eyes of all the worlds. From this event, Raivataka became renowned, and from his fall, Kumuda Mountain arose; from that time onward, the mountain became exceedingly beautiful. After pronouncing the curse upon Revati, Ṛtavāk, following Garga’s instructions, worshipped the Goddess Ambika and attained happiness and good fortune. From the radiance of Revati’s constellation, a maiden of unsurpassed beauty was born, appearing as if she were a second goddess of fortune. Seeing this maiden, radiant with Revati’s splendor, the sage joyfully named her Revati.