O king, listen to the wondrous results bestowed upon those who perform the vow of the Auspicious Bed. Whoever desires fame and undertakes this vow each month is graced with good fortune, health, beauty, long life, and adorned with splendid garments, ornaments, and decorations. These blessings do not depart from him for three hundred million years. Yet, greater still is the merit of one who observes this vow for twelve years, or even for seven or eight; such a person dwells, honored by the immortals themselves, in the celestial abode of Śrīkaṇṭha for three thousand aeons. This reward is not reserved only for men—for whether a woman or a maiden performs the vow, she too attains the same result, cherished by the grace of the goddess. Even those who merely hear about this vow, or who resolve in their hearts to offer it, are transformed: they become Vidyādharas, possessing mystical knowledge, and dwell long in the heavenly realms. In ages past, this very vow was performed by Madana, by Śatadhanvan, by the son of Kṛtavīrya, and by Varuṇa or Nandin. If such illustrious ones gained merit through it, how much more should those born in later times hope for its fruits! Now, let me tell you of the worlds of the gods. There are seven: Bhūrloka, Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka, and Satyaloka. These, O king, are declared to be the abodes of the gods. You may wonder how sovereignty over these worlds is attained in turn, and how, in this mortal realm, one may obtain auspicious form, long life, good fortune, and abundant wealth. In ancient days, Agni, together with Vāyu, was commanded by Indra to destroy the enemies of the gods upon the earth. When the thousands of asuras were thus consumed by their power, five among them—Tāraka, Kamalākṣa, Kāladaṃṣṭra, Parāvasu, and Virocana—fled the battlefield. Seeking refuge, they entered the ocean waters and took up their position there. Yet even these formidable asuras were disregarded by Agni and Vāyu, for they were impossible to overcome in that watery fortress. From then on, these mighty ones, shielded by the ocean, tormented the gods, humankind, and all living beings, and afflicted the sages as well. For five and seven thousand years, they oppressed the three worlds, emerging from the waters to cause suffering, only to retreat again into their sanctuary. At last, urged by Indra, the king of the gods, the lord of fire and the lord of wind were commanded, "Let this ocean be dried up now! Since Varuṇa’s abode has become a refuge for our enemies, let it be destroyed today by your power." But Agni and Vāyu replied to Śakra, the slayer of Śambara, "O lord of gods, to destroy the ocean would be unrighteous, for countless living beings dwell within even a single yojana of its waters. How can such a place deserve destruction? We two should not commit such a sin, for it would bring ruin to a great host of creatures." Hearing this, Indra’s eyes blazed red with anger, and he spoke as if burning with fire: "The immortals should never blend righteousness with unrighteousness. Yet you two, who uphold greatness, have set yourselves apart. Along with Vāyu, you have disregarded my command, O Fire, and, adopting the vow of a sage and nonviolence, you have neglected the law of righteousness and purpose toward the enemy." Indra then pronounced a curse: "Therefore, with a single form, you shall both be born as a human sage in this world. And when, even in human form, you dry up the ocean as Agastya, O Fire, then you shall regain your divinity." By Indra’s curse, at that very moment, Agni and Vāyu fell to the earth and were born with a single body from a jar. By the combined energy of Mitra and Varuṇa, this being became the younger brother of Vasiṣṭha. Thus Agastya, renowned for his fierce austerity, was born anew as a sage. Now, you may wonder, O destroyer of cities, how Agastya became the brother of Vasiṣṭha, and how Mitra and Varuṇa are remembered as his fathers, and how his birth from a jar came to pass. Long ago, on Mount Gandhamādana, Viṣṇu, the son of Dharma, performed great austerity. Fearing the power of his penance, Indra sent Madhava and Ananga, attended by hosts of apsarases, to distract him. But Hari, steadfast, was unmoved by songs, music, perfumes, or any allurements; neither Madhava nor Ananga could disturb his mind. The apsarases, disheartened, became anxious. To stir them, the elder brother of men produced from his own thigh a woman so enchanting that she bewitched all the beings of the three worlds. The gods themselves were disturbed by her beauty. In the presence of the apsarases, Hari declared before all the gods that she was to be known as an apsaras, and that by the name Urvashi she would become renowned in the world. Urvashi was desired by Mitra, who summoned her and asked her to delight him. She agreed. As she traveled through the sky, Varuṇa seized her from behind, but she did not welcome his advances, saying, "I was previously chosen by Mitra; today I am not your wife, O lord." Varuṇa replied, "Set your mind on me and go." When she departed, Mitra, having said "So be it," cursed her: "Go to the world of men and unite with the son of Soma. Since you have acted as a courtesan, unite with him." Thereafter, both Mitra and Varuṇa deposited their seed in a water jar, and from it were born two eminent sages. In another tale, a king named Nimi was once playing dice with women when Vasiṣṭha, born of Brahma, arrived. Because the king did not honor the sage, Vasiṣṭha cursed him to become bodiless. In turn, the king cursed Vasiṣṭha as well. Thus, due to their mutual curses, their minds seemed to depart, and they both went to Brahma, the lord of the world, seeking release. By Brahma’s command, Nimi’s consciousness entered the eyes of beings, and thus the blinking of all creatures became a time for their rest, O Nārada.