When a person encounters a brāhmaṇa, a cow, or gold, it is auspicious to return home at once. Upon arriving, one should worship a meritorious image kept in the house. Afterward, food should be prepared and first offered to the brāhmaṇa. This practice, faithfully observed, is the very path by which the sages of old attained success. Pulastya, the revered sage, then spoke of a mighty king. This king had slain thousands of Daityas, the ancient enemies of the gods, and by his radiance, even the sun and moon seemed to lose their brilliance. He had defeated hundreds of Dānavas and, able to assume any form at will, remained undefeated even in human guise. His wife was Bhānumatī, a woman of flawless chastity and the most beautiful among all the three worlds. Her form rivaled that of Lakṣmī herself, outshining even the celestial maidens, and she was the chief queen—dearer to the king than his very life. In the midst of ten thousand women, Bhānumatī shone with the splendor of Śrī, and among a hundred thousand kings, her beauty and virtue were unmatched. Once, as the king sat in his grand court, he bowed in wonder before the eminent family priest, the sage Vasiṣṭha, and asked, “Revered one, by what virtue have I attained such an incomparable wife? And why does this supreme radiance always abide within my body?” Vasiṣṭha replied, “On the fourteenth day, at sacred Puṣkara, she offered Mount Lavana, adorned with golden trees and gods, in full accordance with the sacred rules. At that time, a Śūdra goldsmith, a servant in Līlāvatī’s house, skillfully crafted those golden trees, complete with golden flowers, his heart filled with devotion. The trees were exceedingly beautiful and well-made, and knowing the righteousness of the act, he refused any payment for his work. Your wife Bhānumatī offered those golden trees, and service was also performed in Līlāvatī’s house. Both, without deceit, rendered service to the twice-born and performed other virtuous deeds. Līlāvatī, though a courtesan, was freed from all sin and, in time, attained the abode of Śiva. The goldsmith, though poor, was exceedingly virtuous and did not accept payment from the courtesan. Now, O king, he has become the ruler of the seven islands, shining with the brilliance of ten thousand suns. The one who offered the golden trees as prescribed was none other than your wife Bhānumatī in her previous birth. Therefore, among men, you remain undefeated, blessed with health, prosperity, and the favor of Lakṣmī. You, too, O king, should offer mountains of grain and other gifts, as prescribed by the sacred law.” Pulastya continued, “By properly offering mountains of grain and the like, the king attained the world of the enemy of Smara, honored by the gods. Whoever witnesses such offerings being brought, or touches what is offered, or hears of it with devotion, or meditates upon it—even if they are already pure—such a person too ascends to heaven. By reciting these sacred acts, which remove the fear of worldly existence and are praised by the greatest mountains, one is freed from evil dreams. What, then, of one who, with a tranquil mind, gives all the best mountains in full measure, O foremost of kings?” Bhīṣma, eager for wisdom, then asked, “On this earth, which brings both prosperity and impermanence, what is the destroyer of even the fear of worldly existence for a person?” Pulastya replied, “Because of your devotion, I will reveal to you a vow, secret among gods, demons, and humans. The auspicious Viśokadvādaśī vow is to be observed in the month of Āśvayuja. On the tenth day, the wise should begin, eating lightly and with self-control. Facing north or east, after brushing the teeth, on the eleventh day one should fast and properly worship Keśava. After duly worshiping Śrī, one should eat on the next day, maintaining discipline, sleeping, and rising early in the morning. Then, one should bathe with all medicinal herbs and with the five sacred products of the cow. Clad in pure garlands and garments, one should worship Śrī with lotuses. Obeisance should be offered to Viśoka at the feet, to Varada at the shanks, to Śrīśa at the knees, and to Jalaśāyin at the thighs. To Kandarpa at the private parts, to Mādhava at the waist, to Dāmodara at the belly, and to Vipula at the sides. To Padmanābha at the navel, to Manmatha at the heart, to Śrīdhara at the Lord’s chest, and to Madhubhid at the hands. To Vaikuṇṭha at the neck, to Padmamukha at the face, to Aśokanidhi at the nose, and to Vāsudeva at the eyes. To Vāmana at the forehead, to Hari at the brows, to Mādhava at the hair, and to Viśvarūpin at the crown. Finally, obeisance is offered to the all-pervading soul at the head. Thus should one worship Govinda with incense, garlands, and ointments. After worship, one should make a circle and prepare a raised platform of clay, square on all sides, measuring a ratni, and surrounded by water. The platform should be smooth and pleasing, encircled by three embankments, each three fingers high and two fingers wide. Upon this, with river sand, an image of Lakṣmī facing the sun should be placed. On this platform, with Lakṣmī in the center of the sun, the wise should worship, saying: ‘Obeisance to the goddess, to Peace, to Lakṣmī, to Śrī. Obeisance to Tuṣṭi, to Puṣṭi, to Creation, to Vision, repeated obeisance. May you, Viśokā, destroyer of sorrow, bestower of boons, grant freedom from grief. Let there be freedom from sorrow for prosperity, and freedom from sorrow for all accomplishments.’ Then, clothed in pure white garments, one should enwrap the Sun and worship him with offerings of fruits. With various foods and a golden lotus, and in silver vessels, the wise should place water with darbha grass, thus completing the sacred rite as prescribed.