Viṣṇu and Rudra, filled with embarrassment, stood among the other twice-born, the assembly members, and the rest of the gods, all of whom were seized by fear. Within this gathering were sons, grandsons, nephews, maternal uncles, brothers, and even the Ṛbhus—the gods revered as deities among the gods themselves. Every one of them stood uneasy, wondering anxiously, “What will Sāvitrī say?” For there by Brahmā’s side stood Sāvitrī, but she was, in truth, a maiden from the cowherd people. Sāvitrī remained silent, listening intently to the words spoken around her. Though the Adhvaryu priest summoned her, the radiant woman, graced with an excellent complexion, did not come forward. Instead, another woman had been brought from the Ābhīras by Śakra and given to Viṣṇu himself; with Rudra’s approval and the consent of her own father, she was presented for the rite. This left the assembly pondering: how would this woman participate in the sacrifice, and how could the ritual reach completion? As these questions lingered, the Lotus-born Brahmā entered the scene, surrounded by the assembly, officiating priests, and the gods. Fires blazed as Brāhmaṇas learned in the Vedas made their offerings. The cowherd woman stood in the wives’ pavilion, adorned with a girdle of sheep’s wool and clothed in linen garments, her mind focused on meditation of the supreme state. Devoted to her husband, she lived and breathed for him alone, foremost among women, beautiful, wide-eyed, and radiant as the sun itself. Her presence illuminated the assembly, shining with a brilliance that rivaled the sun, as the officiating priests approached the blazing fire. With joy, the gods took their respective shares of the sacrificial animals, but as they awaited their portions, they grew restless and spoke up, troubled by the delay. “A sacrifice performed out of time should not be done,” they declared, “for what is done then bears no fruit; such is the rule known to all the wise in the Vedas.” When the Prāvargya rite was being performed by the Veda-learned Brāhmaṇas, using two measures of milk and the clarified butter offered by the Adhvaryu, the twice-born did not come when summoned. As the offering was being prepared and this neglect became clear, the goddess Sāvitrī grew angry. She spoke to Brahmā, who sat silent amidst the assembly: “O god, is this act proper, this thing you have done? Out of desire, you have abandoned me and committed a sin; this woman you have taken as your wife is not even equal to the dust of my feet. Do as the assembled people in this council say, for they are like lords; act according to their command if you wish. Because of your desire for beauty, you have done what is condemned by the world; you have shown no shame before your sons or grandsons, O Lord. This act, done out of desire, is blameworthy; you are the grandsire of the gods and the great-grandfather of the sages. How did you not feel shame, seeing your own body, having done this disgraceful deed in the midst of the world? I too have been dishonored, O Lord. If this is your firm resolve, then remain, O god, I bow to you; but how shall I show my face to my friends? My husband has kept me as his wife—how can I speak of this?” Brahmā replied, “Urged by the priests, I came quickly after the consecration period; without a wife, the sacrifice cannot be performed here—so a wife was brought at once. She was brought by Śakra and given to me by Viṣṇu. I have accepted her, O fair-browed one; forgive me for what I have done. I will not commit any further offense against you, O virtuous lady. I fall at your feet—please forgive me, I bow to you here.” But Pulastya narrates that, thus addressed, Sāvitrī’s anger only grew, and she prepared to curse Brahmā. “If I have performed austerities, if my teachers have been pleased,” she declared, “then among all assemblies of Brahmins, in all places, the Brahmins will never worship you, except for one annual worship in the month of Kārtika. All the twice-born on earth will perform only that worship and no other.” Having thus spoken to Brahmā, she turned to Śatakratu, Śakra, who was present. “O Śakra! You brought the cowherd woman to Brahmā; because of this petty act, you will reap its result. When you stand in the midst of battle, O Śakra, you will be bound by your enemies and brought to a most wretched state. Destitute, bereft of strength, you will dwell in the city of your enemies, having suffered great defeat, but you will be released before long.” Having cursed Śakra, the goddess then turned to Viṣṇu: “When you are born as a mortal by the word of Bhṛgu, you will experience the sorrow of separation from your wife; your wife will be taken by your enemy across the great ocean. When you are born in the Yadu lineage, you will be known as Krishna; having attained servitude among animals, you will wander for a long time.” Then, when Rudra was present in the Daru forest, the sages, angered by his actions, cursed him as well: “O Kapalika, lowly one! You desire our wives; therefore, today, your proud organ will fall to the ground.” Deprived of manhood and afflicted by the sages’ curse, your wife, standing at the gate of the Ganga, will console you. Turning to Agni, she declared: “O Agni, you consume all things; formerly, you were created by my son, by Bhrigu, ever devoted to dharma. How can I, who was burned, now burn?” And to Jatavedas, she said, “Rudra will flood you with his seed; and among impure things, your tongue of flame will blaze even more.” Thus, in that great assembly, the goddess spoke her words, shaping the destinies of the gods, and the echoes of her utterances would be felt through ages to come.