In the sacred grove of Ashoka, one is enjoined to offer worship to the divine goddess who resides there, venerating especially her lips, for they are the source of prosperity. In the same spirit, the worshipper should honor the radiant face of Sthanu and Hara, beloved of the moon-faced goddess. Bowing with reverence, one must pay homage to the lord of women and to Hara for the nose, and to the dark-limbed one; the brows are to be worshipped with devotion to Ugra, lord of the world, and again to Lalita. Further, worship is offered to Sharva, the destroyer of cities, and to Vasudevi for the hair, and also to Shri Kanthanatha, before honoring Shiva’s flowing locks. To the terribly fierce one of formidable form, one bows at the head, and to the all-pervading one, worship is given. Having performed the ritual worship of Hara, the devotee recites the Eight Auspicious Verses in his presence. For this worship, eight items must be gathered: tender niṣpāva beans, kusumbha, kṣīra, jīraka, taru, rājakṣava, lavaṇa, kustumburu, and finally, matha. These are the Eight Auspicious Substances, which, when offered, bring good fortune. All these are to be presented before Shiva and his consort with renewed devotion. In the month of Chaitra, after consuming śṛṅgāṭaka, the devotee must sleep on the ground, remaining pure. In the morning, after bathing and recitation, one should worship a pair of Brahmin spouses, offering them garlands, garments, ornaments, and the Eight Auspicious Substances, along with two golden images. With the prayer, “May Lalita be pleased with me,” these offerings are made to the Brahmin couple. This observance is to be performed each year on the third day, as prescribed. There are special rules concerning what is to be eaten and offered in each month. In Chaitra, water from a cow’s horn is used; in Vaishakha, cow dung; in Jyeshtha, mandara flowers and bilva leaves; in Shravana, curd is to be eaten; in Bhadrapada, water with kusa grass; in Ashvina, milk; in Kartika, clarified butter from curds; in Margashirsha, cow’s urine; in Pausha, ghee; in Magha, black sesame seeds; and in Phalguna, the five sacred products of the cow. At the time of giving, one should recite the names of the goddesses: Lalita, Vijaya, Bhadra, Bhavani, Kumuda, Shiva, Vasudevi, Gauri, Mangala, Kamala, Sati, and Uma, praying that each be pleased. In the twelfth month, on the twelfth day, Krishna is to be worshipped, and Lakshmi, together with her husband, is to be honored. On the full moon, those who seek freedom from fear should worship the Grandsire, Brahma, along with his consort. The Eight Auspicious Substances should be given by those who desire prosperity, accompanied by suitable flowers such as jasmine, ashoka, lotus, kadamba, utpala, champaka, kubjaka, karavira, baṇa, fresh lotus, and sinduvāra—these are appropriate in all months. Hibiscus, safflower, jasmine, lotus, and oleander are always commendable whenever available. Thus, for a full year, whether man, woman, or maiden, one should observe the fast as prescribed, worshipping Shiva with devotion at night. At the conclusion of the vow, a bed with all accessories is to be given, along with golden images of Uma and Maheshvara, a bull, and cows. After setting up the bed, it should be presented to a Brahmin on the twelfth day, along with Mahalakshmi and Keshava for one year. Having worshipped Brahma and Savitri, the devotee attains all the desires cherished in the heart. According to one’s ability, other pairs may be given, with garments, grain, ornaments, cows, and other forms of wealth. With a generous spirit and without hesitation, worship is to be performed. Whoever observes the vow of the Auspicious Bed in this manner attains all desires or even an eternal state, and should renounce the fruit of a single act. Such a devotee gains fame and renown each month, along with good fortune, health, beauty, garments, ornaments, and jewels. One who gives the Auspicious Bed is never deprived, and one who observes the vow for twelve years—or even for seven or eight years—is honored in the world of Brahma, dwelling there, worshipped, for as many as ten thousand aeons. Having attained the world of Vishnu and, likewise, the world of Shiva, whether a woman or a maiden performs this vow, she too receives the cherished fruit by the goddess’s grace. Even one who merely listens to or contemplates this rite becomes a Vidyadhara and dwells long in heaven. This vow was established by Madana, accomplished by Shatadhanu, and performed by men of old; if it was done by Pavana and Nandina, what wonder is there, O lord of men, that it is a great marvel? At this point, Bhishma inquires: “Having reached the sacrificial ground, the mighty Vishnu placed his steps here—what was the purpose of this arrangement of steps? It was done by the god of gods—tell me, O wise one, which demon was subdued here by Vishnu? Having made this arrangement, tell me about Vishnu’s residence in heaven, in Vaikuntha, the abode of the great soul. How did he set foot in the world of men? In the worlds of the gods, the deities with Indra at their head are ever devoted to the Lord through great austerity. The abode of Shri Varaha is said to be in Maharloka; the abode of the great-souled Nṛsiṃha in Janaloka; and that of Trivikrama is renowned in Tapoloka. Abandoning these worlds, how did he place two feet upon the earth, in this ancestral field, at Pushkara, on the mountain of sacrifice?