With deep reverence, the sage described the sacred observance to be undertaken by women devoted to righteousness. He explained that a woman should, with all her heart, joyfully and sweetly dedicate herself to fulfilling the wishes of the foremost Brahmin. Each Sunday, she was to perform the prescribed rites, offering a measure of rice, continuing this practice for thirteen months without fail. When the thirteenth month arrived, she was to present the Brahmin with a special bed, complete with all its accessories—a comfortable pillow, a fine sheet, a lamp, shoes, a parasol, and a seat. Together with her co-wife, she was to decorate this bed with gold rings, exquisite garments, bracelets, fragrant incense, garlands, and ointments. Upon a jar of jaggery, set atop a copper vessel and covered with a cloth adorned with golden eyes, she was to place images of Kāma and his consort. Alongside, she should provide bronze vessels and a staff of sugarcane, and, reciting the prescribed mantra, offer a milch cow. The mantra expressed the devotee’s prayer: just as there is no distinction between Kāma and Keśava in her eyes, so may she attain all her desires from Viṣṇu; just as the lotus never leaves Keśava’s body, so may her own body remain with her always, by the grace of the Lord of gods. As the Brahmin received the golden image, he would recite the Vedic question, “Who is this? For whom is this given?” After circumambulating him and respectfully bidding him farewell, all the bedding and gifts were to be taken to the Brahmin’s house. From that time forth, any Brahmin who came to the house for pleasure, especially on Sundays, was to be honored and regarded with due respect. In this manner, for thirteen months, the best of the twice-born should be satisfied as desired; if he was absent, another could be engaged. With his permission, another suitable and handsome Brahmin might be accepted, provided it was appropriate and without hindrance, for the sake of obtaining beloved offspring. Whether by divine will, human means, or out of affection, the fifty-eight prescribed acts should then be performed according to one’s ability and proper conduct. The sage assured them that all this was explained in detail and was not unrighteous for courtesans at any time. What he had once spoken to the Dānavī women, as declared by Indra, now applied to them as well. He proclaimed that this observance was prescribed for auspicious women as the remover of all sins and the bestower of endless rewards. “Do this, O beautiful-faced ones,” he urged. A virtuous woman who performed this entire, unbroken rite, established in the world of Mādhava, would be worshipped by all the hosts of gods and attain a place of bliss with Viṣṇu. Having thus spoken, the ascetic returned to his own abode, and the women, together with their companions, prepared to undertake the vow. Then, a question was asked: “O Lord, source of all compassion, if someone, out of delusion or pride, approaches another’s wife, what expiation is there for him? And what should be done so that neither man nor woman here suffers grief, disease, fear, or the pain of separation?” The answer was revealed: On the second day of the dark fortnight in the month of Śrāvaṇa, Keśava, the slayer of Madhu, resides in the ocean of milk with his beloved consort. By worshipping Govinda on that day, one attains all desires, as well as the merit of giving cows, land, and gold for seven hundred aeons. This day is called Aśūnyaśayana. On that day, Viṣṇu should be worshipped properly with these mantras: “O bearer of Śrīvatsa, beloved of Lakṣmī, holder of fortune, imperishable Lord, do not let my household perish; may it grant me righteousness, wealth, and desire. O Supreme Person, may the sacred fires not be extinguished, may the deities not perish, may the ancestors not be lost, and may there be no discord between husband and wife. Just as you, O Lord, are never separated from Lakṣmī, so too, O God, may the bond with my wife never be severed. O Giver of boons, when you go to your bed, it is never devoid of Lakṣmī; in the same way, O Madhusūdana, may my bed also never be empty.” The Lord of gods should be praised with singing and musical instruments; if one is unable, then the ringing of a bell suffices. After worshipping Govinda, one should eat at night, consuming food free from oil, grains, or salt, as long as those four things remain. When morning comes, a special bed, adorned with lamps and vessels of food, accompanied by the Lord of Lakṣmī, should be offered. The bed should be furnished with a footstool, sandals, umbrella, fan, and seat, equipped with desired items, and covered with white flowers and cloth. A pillow for resting, various fruits, ornaments, and grains, as one is able, should complete the offering. This bed and its offerings should be given to a Brahmin who is free from defects, devoted to Viṣṇu, a householder, learned in the Vedas, and of good character. After seating him and properly adorning the couple, the wife should be given a vessel filled with food and delicacies. To the Brahmin, a golden image of the Lord of gods should be offered, furnished with necessary items and accompanied by a water pot. Whoever performs the Aśūnyaśayana rite for Hari, free from miserliness and with devotion to Nārāyaṇa, will never be separated from his wife, nor will any woman become a widow as long as the moon, sun, and stars endure. The couple will not be deformed or afflicted by sorrow. Their sons, cattle, and jewels will not perish. For seven thousand kalpas and seven hundred kalpas, one who performs the Aśūnyaśayana rite is honored in the world of Viṣṇu.