Having been recited with devotion, I bestow success upon the foremost of the twice-born, and through my recitation, you all shall gain preeminence above others. Even a Brahmin who, though knowing only the essence of the Gāyatrī and remaining self-restrained, stands higher than one who is unrestrained, even if that person knows the four Vedas but indulges in all things and trades in everything. Among Brahmins, it is through Sāvitrī that a curse was once pronounced; and so, whatever is given or offered here becomes inexhaustible in its effect. Therefore, I have granted this boon to you, O best of the twice-born: Brahmins who are devoted to the Agnihotra and make offerings at the three sacred times will ascend to heaven, taking with them twenty-one generations of their lineage—just as Indra, Viṣṇu, Rudra, and Agni do. The supreme boon of Gāyatrī was given by Brahmā himself to the Brahmins; and, after granting it at that sacred place of Puṣkara, she took her place beside Brahmā. At that time, the reason for Lakṣmī’s curse was revealed by the celestial bards, and the curses pronounced by all young women were also recounted, each separately. Then Gāyatrī, beloved of Brahmā, granted a boon to Lakṣmī: she would always make all those who were not subject to reproach beautiful and wealthy. “You will shine without doubt, bringing joy to all,” she said. “All those upon whom you cast your gaze, O daughter, will share in merit. But those whom you abandon will partake of suffering—their lineage, family, conduct, and dharma, O beautiful-faced one, will all be affected.” “In the assembly, they shall appear splendid and be seen by kings, and the best of the twice-born will fulfill their requests. They will display nobility among their peers. To us, you are as a brother, a father, a teacher, and truly a kinsman—there can be no doubt. I could not live without you. When I see you, my gaze becomes auspicious and my mind is pleased. I speak the truth, the truth, for this reason. Those who are seen by your gaze, accompanied by such words, will become virtuous and will hear things that bring joy to people.” Nahuṣa, having attained the position of Indra, will see you and beg for your grace; and by your gaze, his sin will be destroyed, as foretold by Agastya’s words. When he falls to the state of a serpent, he will pray to Agastya, saying, “Through pride I am ruined—be my refuge, O sage.” Moved by compassion, the blessed sage will speak thus to the fallen king: “A king will be born in your lineage, a delight to your family; seeing you in the form of a serpent, he will indeed break your curse. Then, giving up your serpent form, you will ascend once more to heaven; through the Ashvamedha sacrifice performed by your husband, you shall return together to the celestial realm.” By the boon I grant you, O fair-eyed one, you shall attain this. At that time, Pulastya said, all the wives of the gods, addressed with satisfaction, were freed from sorrow—even those who were childless. Gauri, awakened by Gāyatrī at that moment, was filled with contentment and, being noble-minded, granted further boons. Desiring the completion of that sacrifice, the beloved of Brahmā, seeing Gāyatrī, the mother of the Vedas, as the bestower of boons, Rudra then bowed down and offered this praise: “O mother of the Vedas, purified by the eight syllables, I bow to you. O Gāyatrī, crosser of difficulties, embodiment of speech, sevenfold in form— all hymns of praise, all songs, and likewise all syllables and their characteristics, all commentaries and treatises, and whatever other disciplines exist, and all syllables as well—O goddess, I bow to you. You are white, with a radiant white form and a face like the moon; your broad arms are soft as the core of a plantain stem. In your hands you hold a deer’s horn and a spotless lotus, and you are adorned in fine silk with a red upper cloth. Across your breast lies a necklace shining like moonbeams, and your ears are beautifully decorated with divine earrings. Your face, rivaling the moon’s radiance, shines forth; you wear a pure crown and a splendid arrangement of hair. Your arms, like the coils of a serpent, are adorned with celestial ornaments. Your breasts, O goddess, are lovely, round, and even. With a most beautiful waist marked by three graceful folds, you are proud of your shining hips; your navel is deep and pleasing to behold, set in your graceful middle. O goddess with broad hips, lovely thighs, and a beautiful face; your shapely thighs, well-formed knees, and likewise your feet are all perfect. You are the sustainer of the three worlds, and on earth, your requests are always fulfilled. O highly fortunate, best-complexioned one, you are the granter of boons. Whoever undertakes a pilgrimage to Puṣkara and beholds you shall be blessed; in the month of Jyeṣṭha, on the full moon, you will receive the foremost worship. And those humans who, knowing your glory, worship you—nothing will be difficult for them, whether sons or wealth. For those lost in wildernesses, or in great forests, or in the vast ocean, or restrained by robbers, you are the supreme refuge of men. You are accomplishment, fortune, steadfastness, fame, modesty, knowledge, humility, and wisdom; you are twilight, night, radiance, sleep, and the night of dissolution. You are Ambā and Kamalā, the mother; Brahmāṇī, the celibate; the mother of all the gods, Gāyatrī, the supreme woman. You are victory and triumph, nourishment, patience, and compassion; you are always the younger sister of Sāvitrī and the activity of the grandsire himself.