In the sacred cycle of months, the wise observe a special discipline, each period marked by its own offerings and devotions. In the month of Āśvayuja, one takes only milk; when Kārttika arrives, clarified butter mixed with curds is consumed. With the coming of Mārgaśīrṣa, cow’s urine is taken as a purifying drink, and in Pauṣa, ghee becomes the appropriate sustenance. During Māgha, black sesame seeds are consumed in the same fashion, along with the sacred pañcagavya. In Phālguna, one invokes the auspicious names—Lalitā, Vijayā, Bhadrā, Bhavānī, Kumudā, and Śivā—offering prayers for their pleasure. Likewise, the names Vāsudevī, Gaurī, Maṅgalā, Kamalā, Satī, and Umā are recited at the time of offering, each month honoring these divine forms. The worship is adorned with flowers: Mallikā, Aśoka, lotus, Kadamba, blue lotus, Mālatī, Kubjaka, Karavīra, Bāṇa, and fresh, unwithered saffron, as well as Sindhuvāra, hibiscus, safflower, Mālatī, and the hundred-petalled lotus, all remembered in succession throughout the year. Whatever is available among these is commendable, but Karavīra is always appropriate. Thus, the vow is observed for an entire year according to the prescribed rule. At the conclusion of this vow, a woman, a devoted worshipper, or a maiden, having worshipped Śiva with devotion, should offer a bed furnished with all accessories. Upon this bed, she places golden images of Umā and Maheśvara, along with a bull and cows, and presents it to a worthy brāhmaṇa. Other pairs may also be gifted according to one’s ability, with garments, grain, ornaments, and cows, honoring them with whatever wealth has been gathered. Such worship should be performed without miserliness or pride. Whoever observes this vow of the Auspicious Bed properly attains all desires and reaches the highest state. Even if one gives up but a single fruit, the vow should still be performed. O king, whoever wishes for fame gains it every month; blessed with good fortune, health, beauty, long life, garments, ornaments, and decorations, one is not deprived of these for three hundred million years. Yet, if someone performs the vow of the Auspicious Bed for twelve years, or even for seven or eight, they dwell, honored by the immortals, in the house of Śrīkaṇṭha for three thousand aeons. Whether a woman or a maiden performs it, she too attains this result, cherished by the grace of the goddess. Even one who merely hears of the vow or resolves to give it becomes a Vidyādhara and dwells long in the heavenly world. This vow was performed in ancient times by Madana, by Śatadhanvan, by the son of Kṛtavīrya, and then by Varuṇa or Nandin; what greater result, then, awaits those born in later times? Beyond this world lie the seven divine realms: Bhūrloka, Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka, and Satyaloka—the abodes of the gods. One may wonder: how does sovereignty over all these worlds come about in turn? And how, in this world, does one obtain auspicious form, long life, good fortune, and abundant wealth? Long ago, Agni and Vāyu, at Indra’s command, took up the task of destroying the enemies of the gods upon earth. When thousands of asuras were burned, the mighty Tāraka, Kamalākṣa, Kāladaṃṣṭra, Parāvasu, and Virocana fled the battlefield and sought refuge in the depths of the ocean. There, protected by the waters, they remained beyond the reach of Agni and Vāyu, who would not destroy the ocean. From their watery fortress, these asuras tormented gods, humans, sages, and all beings for five to seven thousand years. At last, urged by Indra, Agni and Vāyu were commanded, “Let this ocean be dried up now! For it has become a refuge for our enemies; today, you must bring about its destruction.” But Agni and Vāyu replied to Śakra, the slayer of Śambara, “O lord of gods, to destroy the ocean would be unrighteous. Countless creatures dwell within even a single yojana of these waters; how can such destruction be justified?” Hearing this, the lord of the gods, his eyes blazing with anger, spoke in wrath, “The immortals must not mingle righteousness with unrighteousness. But you two, upholding greatness, have disregarded my command. By adopting the vow of a sage and nonviolence, you have neglected the law of righteousness and purpose toward our enemies. Therefore, united in a single form, you shall be born as a human sage, together with Vāyu. And when, even as a human, you dry up the ocean as Agastya, O Fire, then you shall regain your divinity.” Thus, by Indra’s curse, both Agni and Vāyu fell to earth and were born with a single body from a jar, by the energy of Mitra and Varuṇa. This being became the younger brother of Vasiṣṭha—Agastya, renowned for his fierce austerity, was thus reborn as a sage. But how did he become Vasiṣṭha’s brother, and how are Mitra and Varuṇa remembered as his fathers? How did Agastya’s birth from a jar come to be? Long ago, on Mount Gandhamādana, Viṣṇu, the son of Dharma, performed great austerity. Fearing his power, Indra sent Madhava and Ananga, accompanied by hosts of apsarases, to distract him. Yet, Hari was unmoved by their songs, music, perfumes, or any sensual allurements; neither Madhava nor Ananga could stir his desire. The host of love-stricken women, failing in their task, became despondent. To agitate them, Viṣṇu produced from his own thigh a woman so enchanting that she captivated all beings of the three worlds. The gods themselves were disturbed by her beauty, and in the presence of the apsarases, Hari spoke before all the gods to the two best among them.