Pulastya continued his narration, describing the blessings and boons that were bestowed in those ancient times. It was declared that for eleven thousand years, a divine being would once again dwell in heaven, his fame spreading far and wide across the world, cherished by the affection of the people. The realms known as Sāntānika would remain firmly established, and through him, men would find deliverance in the form of Rāma. At that moment, the goddess Gāyatrī addressed Rudra, the bestower of boons. She spoke of the sanctity of his liṅga: even after it had fallen, those who worshipped it would be purified, their deeds would become virtuous, and they would attain a share in the heavenly world—a state not reached even through Agnihotra or sacrificial offerings into the fire. The unique state attained by worshipping Rudra’s liṅga could be achieved in no other way. Especially those who always worshipped the liṅga on the banks of the Gaṅgā with bilva leaves, and those who offered their worship in the early morning, would partake of Rudra’s world. Devotion to Śarva, the great lord, would purify even Agni himself. Gāyatrī further proclaimed that when Rudra is pleased, all the gods are pleased—there could be no doubt. Through Rudra, the gods are satisfied by offerings, and his pleasure ensures their contentment. The gods partake of the oblations, just as the Vedas declare. Gāyatrī spoke these truths to the brāhmaṇas and to all assembled. She assured the brāhmaṇas that those who pleased Rudra at all holy places would attain the realm called Vairāja without doubt. By giving various kinds of food and many gifts, and by pleasing the brāhmaṇas during śrāddha rites, men would become like the gods of gods. Among the best of brāhmaṇas, the gods in heaven would quickly partake of the offerings, and the ancestors would receive the ancestral rites. Gāyatrī reminded them of their power: they were capable of upholding the three worlds, and with a single act of breath-control, they could purify all. Especially by bathing at Puṣkara and reciting Gāyatrī, the mother of the Vedas, the twice-born would not incur the faults that arise from accepting gifts. At Puṣkara, giving food would please all the deities; feeding even one brāhmaṇa would yield the fruit of feeding a crore. All men, by giving wealth into the hands of the brāhmaṇas, would destroy sins such as brahmahatyā and other misdeeds. By reciting the Gāyatrī mantra and performing three acts of worship, even the gravest sin, equal to brahmahatyā, would be destroyed at once. Sins accumulated over ten births, committed a hundred times, or amassed over three yugas and a thousand years—Gāyatrī would destroy them all. Knowing this, Gāyatrī assured them that they would always be purified by reciting her japa, without doubt or need for deliberation. By reciting the praṇava with its three measures, especially together with Gāyatrī, all would be purified. She was established in the eight-syllabled mantra, pervading the world as the mother of all the Vedas, adorned with all their words. Those who recited her with devotion, the foremost of the twice-born, would attain success and preeminence among all by her grace. Even a self-restrained Brahmin who knew only the essence of the Gāyatrī was superior to one who, though a knower of the four Vedas, lacked restraint and purity. Gāyatrī explained that due to a curse pronounced among brāhmaṇas through Sāvitrī, whatever is given or offered in that sacred place would become inexhaustible in its effect. Therefore, she granted a boon to the best of the twice-born: brāhmaṇas devoted to Agnihotra who gave offerings at the three times would go to heaven along with twenty-one generations of their lineage, just as Indra, Viṣṇu, Rudra, and Agni had done. The supreme boon of Gāyatrī had been given by Brahmā to the brāhmaṇas; having bestowed it at Puṣkara, Gāyatrī stood by Brahmā’s side. At that time, the reason for Lakṣmī’s curse was recounted by the celestial bards, along with the curses of all the young women. Then Gāyatrī, beloved of Brahmā, granted a boon to Lakṣmī: she would always make all who were not reviled both beautiful and wealthy. Lakṣmī would shine, bringing joy to all, and all upon whom her gaze fell would partake of merit. But those whom she abandoned would experience suffering; their lineage, family, conduct, and dharma would be affected. In the assembly, such people would appear splendid and be seen by kings, and the best of the twice-born would fulfill their requests. They would display nobility among all. Lakṣmī was as dear as a brother, father, teacher, and kinsman—without her, life would not be possible. The very sight of her brought auspiciousness and joy, and these words were spoken in truth. Those who received her gaze with such words would be virtuous and hear things that brought joy to people. In time, Nahuṣa, having attained the position of Indra, would see Lakṣmī and beg for her favor; but by her gaze, his sin would be destroyed, as foretold by Agastya’s words. Having become a serpent, Nahuṣa would pray to Agastya, confessing his ruin through pride and seeking refuge with the sage. Moved by compassion, the blessed sage would speak to him, foretelling that a king would be born in Nahuṣa’s lineage—a delight to his family—who, upon seeing him in serpent form, would break his curse. Then, relinquishing his serpent form, Nahuṣa would ascend again to heaven. Through the Ashvamedha sacrifice performed by his wife, he would return to the celestial realm together with her. Gāyatrī granted this boon to Lakṣmī, assuring her that it would certainly come to pass. Pulastya concluded: at that time, all the wives of the gods, addressed with satisfaction, received these blessings and assurances.