As the sacred dialogue unfolds within the glorious Padma Mahāpurāṇa, we find ourselves immersed in the conversation between Śrī Kṛṣṇa and Satyabhāmā, in the section extolling the greatness of Kārtika. Here, Kṛṣṇa declares the supreme vow—performed from birth to death according to the prescribed method—as worthy of honor by all. He reveals that because he was awakened by the devotees on the eleventh lunar day, that day has become especially dear to him and is to be honored above all others. Kṛṣṇa further explains that these two vows, when properly observed by men, bring his presence; there is nothing else that equals them. While gifts, pilgrimages, austerities, and sacrifices grant access to heaven, these vows alone ensure the presence of Kṛṣṇa. Thus concludes the ninetieth chapter, named ‘The Uplifting of the Slaying of Śaṅkhāsura,’ within the grand dialogue of Śrī Kṛṣṇa and Satyabhāmā, in the section of fifty-five thousand verses. Then, the sage Nārada addresses King Pṛthu, saying, “O King, listen as I explain the proper method of concluding the Ūrja vow; hear from me, in summary, the procedure.” On the bright fourteenth day of Ūrja, the observer of the vow should perform the conclusion ceremony, both for the completion of the vow and to please Viṣṇu. The ritual begins with constructing an auspicious pavilion above the tulasī plant, adorned with festoons, four gates, flowers, and yak-tail fans. At each gate, the doorkeepers—Puṇyaśīla, Suśīla, Jaya, and Vijaya—are fashioned from clay and worshipped separately. At the base of the tulasī plant, a protective diagram is drawn on all sides, beautifully adorned with four colors. Above this, a covered pot is placed, decorated with five jewels and joined with a great fruit. Within this sacred space, the devotee worships the Lord of gods, Viṣṇu—bearing the conch, discus, and mace, dressed in yellow silk—together with Lakṣmī, the daughter of the ocean. The guardians of the worlds, beginning with Indra, are also worshipped in a circle. On the twelfth day, awakened by the gods, the devotee continues his worship. But it is the fourteenth day that holds special significance. On this day, Viṣṇu is seen and worshipped, and the devotee honors him even more, fasting with devotion, peacefulness, and concentrated mind. With the guru’s permission, Viṣṇu, fashioned from gold, is worshipped with sixteen offerings and various kinds of food. At night, the devotee keeps vigil with auspicious singing and instrumental music. Those who sing with devotion during this vigil for Viṣṇu are freed from the heaps of sins accumulated over hundreds of births. Singing and dancing for Viṣṇu during the night brings rewards equal to the gift of a thousand cows. The devotee performs singing, dancing, and festive amusements, and whoever, before Vāsudeva, recites the stories of Viṣṇu and delights the Vaiṣṇavas, or plays instruments and speaks spontaneously, gains merit each day equal to ten million pilgrimages. Then, on the full moon day, together with his wife, the devotee invites excellent Brāhmaṇas—thirty or more, or as many as he is able. It was on this day, after granting boons, that Viṣṇu became the Fish-incarnation. Whatever is given, offered into the fire, or recited on that day yields imperishable results. Therefore, the vow-observer feeds the Brāhmaṇas with milk-rice and other foods. With two ladles, the devotee offers sesame-milk-rice for Viṣṇu’s pleasure, and separately for the other gods. Gifts are given according to ability, and the devotee bows to them. Having worshipped Viṣṇu again, the gods, and the tulasī plant, the vow-observer then worships a tawny cow and the guru who instructed him in the vow, with garments, ornaments, and similar offerings. After worshipping the guru and his wife, the devotee gives them the cow, praying, “By your favor, O Lord of gods, may Viṣṇu be pleased with me. Whatever sin I have committed in seven births by this vow, may all that be destroyed, and may my lineage be stable. May my wishes always be fulfilled through my worship; at the end of my body, may I attain the exceedingly rare abode of Viṣṇu.” Having thus honored and satisfied the Brāhmaṇas, the devotee dismisses them and gives the worship, adorned with jewels, to the guru. Then, accompanied by friends and the guru, the devotee himself partakes of the food. Such is the prescribed procedure in Kārttika or during austerities. Whoever properly observes the vow of Kārtika becomes freed from all sin and attains the presence of Viṣṇu. The fruit gained from all vows, all sacred bathing places, and all gifts is multiplied ten million times by this vow. Blessed and greatly meritorious are those whose every desire is fulfilled—those devoted to Viṣṇu who observe the vow in Kārtika. The sins residing in the body, out of fear, begin to wonder, “Where shall we go?” when a man undertakes this vow. Those devotees who listen to or recite these regulations of the Urja vow before Vaiṣṇavas, by properly performing the vow, obtain all its fruits and gain the destruction of all impurity. Thus concludes the ninety-fifth chapter, entitled ‘Description of the Completion Ceremony,’ in the section on the greatness of Kārtika, in the dialogue between Śrī Kṛṣṇa and Satyabhāmā, in the Uttara-khaṇḍa of the Padma Mahāpurāṇa. At this point, King Pṛthu addresses Nārada: “O Brāhmaṇa, the vow of Urja which you have described in detail—especially the worship of Viṣṇu at the base of the Tulasī plant as you instructed—makes me wish to know more. I wish to ask you about the greatness and origin of Tulasī. How is she so dear to Viṣṇu, the god of gods, the wielder of Śārṅga? How did she arise, and in what place, O Nārada? Tell me this in brief, for I consider you to be all-knowing.” Nārada replies: “Long ago, when Rudra slew the lord of the demons, the son of the ocean, the gods led by Brahmā bowed their heads to Rudra and spoke. Listen, O King, as I recount the greatness and origin of Tulasī.” Thus, the story continues, promising to reveal the sacred origins and unparalleled greatness of Tulasī, so dear to Viṣṇu, the god of gods.