Listen now to a wondrous account of the future, a tale that brings beauty and prosperity to those who hear it. At the close of the Dvāpara age, a remarkable conversation will take place in the sacred Naimisha forest. There, Yudhishthira, the righteous son of Dharma and leader among men, will gather with the foremost of his peers. With devotion and humility, Yudhishthira will approach the great sage Pippalāda, seeking wisdom. With a heart filled with dharma, Yudhishthira will ask the sage, “How may one attain health and prosperity? How does one gain a mind steadfast in righteousness, progress in life, freedom from defects, and devotion—whether it be to Shiva or to Vishnu?” Moved by this earnest question, the wise Pippalāda will respond to Yudhishthira, praising him for his inquiry. “Well asked, O fortunate one! I shall tell you of a vow called the Aṅgāra vow, for it is the answer to your questions.” To explain its greatness, Pippalāda will recount an ancient tale—the conversation between Virocana, son of Prahlāda, and the sage Bhārgava, Śukra. In that age-old story, Virocana, after sixteen years of ascetic practice, stood radiant and unmatched in form. The sage Śukra, of the Bhṛgu lineage, beheld him and laughed, exclaiming, “Excellent, excellent, mighty-armed Virocana! Blessings to you!” Surprised, Virocana asked, “O Brāhmaṇa, why do you laugh and praise me so? Tell me the reason.” Śukra, foremost among speakers, replied, “I marvel at the greatness of the vow you have performed. Long ago, when Shiva, the trident-bearer, was angered over the destruction of Dakṣa’s sacrifice, a drop of sweat fell from his terrible brow. That drop pierced the seven netherworlds, burned the seven oceans, and manifested as a blazing being with countless faces and eyes, dreadful and radiant. This being, known as Vīrabhadra, endowed with ten thousand arms and legs, destroyed Dakṣa’s sacrifice, scorched the three worlds, and was only restrained by Shiva himself. Shiva then addressed Vīrabhadra: ‘You have accomplished the destruction of Dakṣa’s sacrifice. Let this be enough. Now become the foremost among planets to bring peace. People shall see and worship you, receiving boons from me. You will be known as Aṅgāraka, O son of the earth, and your form will be without equal in the world of the gods. Those who worship you on your day, the fourth day, will be blessed with endless beauty, health, and prosperity.’ Thus, Vīrabhadra was pacified and, at Shiva’s command, returned to his planetary form, able to assume any shape at will. Once, O Virocana, you witnessed a Śūdra performing excellent worship and offerings to Aṅgāraka, and you stood nearby. Because of this, supreme beauty arose in you, surpassing all others, and you became renowned among gods and Dānavas as Virocana. I was amazed by your splendid form, which arose simply by witnessing the vow’s performance. What, then, of those who actually perform it? The Śūdra’s devoted offerings to the son of the earth, even though disparaged by others, became the cause of your birth in the lineage opposed to the gods. Such is the greatness of this vow.” Hearing these words from the great-souled Bhārgava, Virocana, son of Prahlāda, was filled with wonder and asked, “Revered one, I wish to hear in detail the truth of that vow and the giving I saw performed in a previous existence. Please describe its greatness and the proper procedure.” Śukra then explained the vow in detail: “On the fourth day, when it is Aṅgāraka’s day, one should bathe with clay and adorn oneself with padmarāga gems. Facing north, the fire is placed at the head of the ritual, and mantras are recited. The Śūdra sits silently, remembering Bhauma (Aṅgāraka), abstaining from all enjoyment. When the sun has set, the courtyard is smeared with cow dung and decorated with garlands of flowers and unbroken grains. After worship, a lotus with eight petals is drawn with kuṅkuma, or with red sandalwood if kuṅkuma is unavailable. Four containers are prepared, filled with food and delicacies, made from red śālī rice and adorned with padmarāga gems. These are placed in the four corners, along with fruits, perfumes, garlands, and other offerings. A tawny cow with golden horns is worshipped, and gifts are offered: a silver vessel, a bronze milking vessel, a cow with a calf, a gentle red draught animal, and grains wrapped in seven cloths. A golden figure of a man, the size of a thumb, with long arms and four arms, is placed in a golden vessel above jaggery mixed with clarified butter. All these are to be given to a twice-born householder of good conduct and self-control, not to a hypocrite, but to an excellent Brāhmaṇa, with devotion and hands joined, reciting the mantra: ‘O noble son of the earth, born of the sweat of the Pināka-wielder (Shiva), I have come to you seeking your form; accept this offering, salutations to you.’ Having made the offering with this mantra, using water mixed with red sandalwood, the Brāhmaṇa is worshipped with red garlands, garments, and other items. With the same mantra, the Bhauma offering is given, along with a pair of cows and, according to one’s means, a bed with all its furnishings. Whatever is most desired in the world, whatever is dearest in one’s house, should be given to such a worthy recipient by one who wishes for inexhaustible merit. After circumambulating and respectfully dismissing the foremost Brāhmaṇa, one should eat at night food without salt, mixed with clarified butter. Thus, O king, the greatness and procedure of the Aṅgāra vow is revealed—a path to beauty, prosperity, and righteousness for all who undertake it with faith and devotion.