In that sacred place, the devotee should worship the Lord of gods—Viṣṇu—who holds the conch, discus, and mace, and is adorned in yellow silk garments, together with Lakṣmī, the daughter of the ocean. Observing the vow, one should also honor the guardians of the worlds, beginning with Indra, placing them in a circle during the ritual. On the twelfth day, as the gods awaken the devotee, he continues his worship with diligence. Especially on the fourteenth day, Viṣṇu is to be seen and worshipped with even greater reverence. On this day, the devotee should fast with a peaceful mind, focusing his thoughts in devotion. With the permission of his guru, he should worship a golden image of the Lord of gods, offering sixteen kinds of items along with various foods. As night falls, the devotee should keep vigil, filling the hours with auspicious singing and the sounds of musical instruments. Those who sing with devotion during this night vigil for the wielder of the discus, Viṣṇu, are freed from the accumulated sins of hundreds of births. For those who sing and dance for Viṣṇu through the night, the scriptures proclaim that the reward equals the gift of a thousand cows. Singing, dancing, and festive amusements should accompany the night, all offered in joy to the Lord. Whoever, before Vāsudeva, during the sacred night of Hari’s vigil, recites the stories of Viṣṇu and brings delight to the Vaiṣṇavas, or plays instruments and speaks spontaneously in praise, and performs the vigil with such heartfelt devotion—such a person earns merit each day equal to ten million pilgrimages. Then, on the full moon day, together with his wife, the devotee should invite excellent Brāhmaṇas—thirty or more, or as many as he is able. It was on this day, after granting boons, that Viṣṇu assumed the form of the Fish-incarnation. Whatever is given, offered into the fire, or recited on this day is said to yield imperishable results. Therefore, the vow-observer should feed the Brāhmaṇas with milk-rice and other wholesome foods. With two ladles, he should offer sesame-milk-rice for the pleasure of the Lord of gods, and separately for the other deities. Gifts should be given according to one’s ability, and the devotee should bow respectfully to the Brāhmaṇas. Afterward, he should worship the Lord again, the gods, and the sacred tulasī plant. Next, the devotee should properly honor a tawny cow and the guru who instructed him in the vow, offering garments, ornaments, and other gifts. The guru, together with his wife, should be worshipped, and the cow given to him with reverence, praying, “By your favor, O Lord of gods, may the Lord be pleased with me.” The devotee then prays, “Whatever sin I have committed in seven births, may all that be destroyed by this vow, and may my lineage remain stable. May my wishes always be fulfilled through my worship, and at the end of my life, may I attain the exceedingly rare abode of Viṣṇu.” Having thus honored and satisfied the Brāhmaṇas, the devotee should dismiss them. He should then offer the adorned worship to the guru. Afterwards, accompanied by friends and the guru, the devotee himself partakes of the sacred food. Such is the prescribed procedure for the vow in the month of Kārttika or during times of austerity. Whoever observes the vow of Kārttika in this manner becomes freed from all sin and attains the presence of Viṣṇu. The fruit gained from all vows, all sacred bathing places, and all gifts—know that, when performed properly, this vow yields a result multiplied ten million times. Blessed and greatly meritorious are those devoted to Viṣṇu who observe the vow in Kārttika, for all their desires are fulfilled. 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 achieve 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, from the Uttara-khaṇḍa of the glorious Padma Purāṇa. At this, Pṛthu spoke: “O Brāhmaṇa, you have described in detail the vow of Urja, especially the worship of Viṣṇu at the base of the Tulasī plant as you instructed. Therefore, 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 the Śārṅga bow? How did she arise, and in what place, O Nārada? Please tell me briefly, for I consider you to be all-knowing.” Nārada replied: “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. I will tell you the entire ancient story as it happened. Once, Indra went to Mount Kailāsa to see Śiva, accompanied by all the gods and groups of celestial nymphs. When he reached Śiva’s abode, he immediately encountered a man of terrifying deeds—frightening with his fangs and eyes. Indra questioned him, ‘Who are you, sir? Where has the Lord of the universe gone?’ Though asked again and again, the man did not reply. Then, the thunderbolt-wielding Indra, angered, rebuked him, saying, ‘Even though I am asking you, you have not given any answer. Therefore, I will strike you with my thunderbolt. Who will save you, wicked one?’ Saying this, Indra struck him forcefully with his weapon. Because of this, the man’s neck turned blue and the thunderbolt was reduced to ashes. Then Rudra blazed forth, burning with his own radiance. Seeing this, Bṛhaspati quickly folded his hands in reverence, and Indra, bowing to the ground, began to offer praise. Bṛhaspati said, ‘Salutations to the god of gods, to Tryambaka, the matted-haired one, the slayer of Tripura, to Śarva, and to the destroyer of Andhaka. Salutations to Śambhu, who is formless and of infinite forms, the destroyer of sacrifices and the giver of the fruits of sacrifices. Homage to him who is Death to Death, who is Time, who bears the enjoyment of Time; obeisance again and again to the slayer of Brahmā’s head, to the Brāhmaṇa.