After completing the sacred rites, those performing the observance would reverently circumambulate the foremost of the twice-born and respectfully take their leave. All the bedding, seats, and related items used for the ceremony were then to be brought to the brāhmaṇa’s house as a gesture of honor. From that point onward, any brāhmaṇa who visited the house for pleasure, especially on Sundays, was to be treated with particular respect and honored accordingly on those occasions. This practice of satisfying and honoring the best of the twice-born was to continue for thirteen months, ensuring their comfort and fulfillment as desired. If the appointed brāhmaṇa was ever absent, another could be engaged in his place. With the brāhmaṇa’s permission, another suitable and pleasing individual could be accepted, always in a manner that was fitting, without hindrance, and with the aim of securing dear offspring. Whether by divine will, human effort, or out of affection, one should then perform the fifty-eight prescribed acts according to one’s capacity, always upholding proper conduct. This procedure, explained in detail, was thus declared not to be unrighteousness for courtesans at any time. The same teaching that had once been spoken to the Dānavī women by Indra now applied fully to them as well. For auspicious women, this observance was prescribed as a remover of all sins and a bestower of endless rewards. Thus, they were encouraged: “O beautiful-faced ones, perform this rite.” A virtuous woman who completed this entire, unbroken observance—established in the world of Mādhava—would be worshipped by all the hosts of gods and attain a blissful place with Viṣṇu. Having explained all this, the ascetic returned to his own abode, and the women, together with their companions, undertook the vow as instructed. At this point, a question was raised: “Whether out of delusion or pride, if someone approaches another’s wife, O Lord, source of all compassion, what is the expiation for such an act? Tell me, O Lord, what should be done so that, for a man or a woman here, there is no grief, disease, fear, or suffering from separation?” In response, the sacred time of the dark fortnight’s second day of Śrāvaṇa was described. On this day, Madhusūdana, Keśava, always resides in the ocean of milk with his consort. By worshipping Govinda on this day, one attains all desires, together with the merit equivalent to giving cows, land, and gold for seven hundred aeons. This second day is known as 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 life perish; may it grant me righteousness, wealth, and desire. O Supreme Person, may the 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; for those unable to do so, even the sound of a bell suffices. After worshipping Govinda, one should partake of food at night that is free from oil, grains, and salt, observing this as long as these four things remain. When morning arrives, a special bed should be offered, adorned with lamps and vessels of food, accompanied by the Lord of Lakṣmī. This bed should be furnished with a footstool, sandals, umbrella, fan, and seat—equipped with all desired items and covered with white flowers and cloth. A pillow for resting, various kinds of fruits, ornaments, and grains should also be arranged according to one’s ability. This offering is to be given to a brāhmaṇa 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. The brāhmaṇa should also be presented with a golden image of the Lord of gods, furnished with all necessary items and accompanied by a water pot. Whoever performs the Aśūnyaśayana rite for Hari, free from miserliness and devoted to Nārāyaṇa, shall never be separated from their spouse. No woman will become a widow as long as the sun, moon, 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, the performer of the Aśūnyaśayana rite is honored in the world of Viṣṇu. Now, hear of another future event that bestows beauty and prosperity. At the end of the Dvāpara age, there will be a conversation between Pippalāda and the leaders, with Yudhishthira at their head. While residing in the Naimisha forest, Yudhishthira, the son of Dharma and embodiment of righteousness, will approach the great sage Pippalāda with a question: “How does one attain health, prosperity, a mind fixed in righteousness, progress, freedom from defects, devotion to Shiva, or devotion to Viṣṇu?” Listen then to the answer that the wise Pippalāda will give to the righteous son of Dharma: “Well have you asked, O fortunate one. I shall tell you. This is called the Aṅgāra vow, and I shall speak of it, O king.” Here, too, the ancient tale is recited: the conversation between Virocana and the wise Bhārgava. After sixteen years, seeing Prahlāda’s son Virocana, unmatched in form and radiance, the descendant of Bhṛgu laughed in delight. “Excellent, excellent, mighty-armed Virocana! Blessings to you!” he exclaimed, laughing as he addressed the slayer of gods. Virocana, puzzled, asked, “O Brāhmaṇa, why did you laugh so suddenly, saying ‘excellent, excellent’ to me? Tell me the reason for this.” To this, Śukra, foremost of speakers, replied, “Out of wonder at the greatness of the vow, I laughed.