At the conclusion of the sacred vow, the devotee is to offer a bed adorned with every fitting accessory, along with golden images of Uma and Maheshvara, a bull, and cows. Once the bed is prepared, it should be presented to a Brahmin on the twelfth day, accompanied by representations of Mahalakshmi and Keshava, to be honored for a full year. After worshipping Brahma together with Savitri, the performer of the rite is granted all the desires cherished within his heart. According to one’s means, other paired gifts should also be given, such as garments, grain, ornaments, cows, and other stores of wealth. The worship must be performed free from miserliness and astonishment, with proper reverence. Whoever observes the vow of the Auspicious Bed in this manner, with due care, attains every wish or enjoys an eternal state, and should renounce the fruit of a single act. Month after month, such a person gains fame, renown, good fortune, health, beauty, fine garments, ornaments, and jewels. O king, the one who bestows the Auspicious Bed is never deprived. If the vow is observed for twelve years, or even for seven or eight years, the devotee is honored in Brahma’s world and dwells there, worshipped, for ten thousand aeons. Having attained the worlds of Vishnu and Shiva, whether it is performed by a woman or maiden, she too receives the cherished fruit by the goddess’s grace. Even those who merely hear or contemplate this vow become Vidyadharas and dwell long in heaven. This tradition was established by Madana, accomplished by Shatadhanu, and practiced by many others. If Pavana and Nandina themselves performed it, what marvel is there, O lord of men, if it is not a great wonder? Then Bhishma spoke, asking: When Vishnu reached the sacrificial ground, placing his steps there, for what purpose was this arrangement made? He pressed further, seeking to know which demon was subdued by Vishnu in that place, and how Vishnu came to reside in heaven, in Vaikuntha, the abode of the great soul. Bhishma wondered how Vishnu set foot among men, and in the realms of the gods, where Indra and his companions, ever devoted through austerity, reside. He noted that the abode of Śrī Varāha is in Maharloka, that of Nṛsiṃha in Janaloka, and Trivikrama’s in Tapoloka. Bhishma asked, abandoning those worlds, how did Vishnu place his two feet upon the earth, in the ancestral field at Puṣkara, on the mountain of sacrifice? He entreated the Brahman to tell the story in detail, for hearing it would surely destroy all sins. Pulastya replied: Your question is well asked, O best of men. Listen now as I recount how, in ancient times, Vishnu set his steps. In the Kṛta Yuga, long ago, for the purpose of the gods, Vishnu approached Yajña Mountain, on the stony slope. For the sake of the earth, Vishnu acted, for at that time, heaven itself had been seized by the mighty Dānavas. Having conquered the gods with Indra, the Dānavas ruled the three worlds, becoming the sole enjoyers of sacrifice. All this was accomplished by Bāṣkali, the powerful Dānava, so that in the three worlds, with all their moving and unmoving beings, the Dānavas prevailed. Indra fell into utter despair, his life shaken: “This Bāṣkali, lord of the Dānavas, is invincible to me in battle.” By the boon granted by Brahmā to all heaven’s dwellers, Indra found himself beset by all the gods in Brahma’s world. Seeking refuge, Indra, surrounded by all the immortals, swiftly went to the abode of Brahmā. Reaching there, he spoke of the world’s predicament and the supreme calamity: “Do you not know, O god, the cause of our fear? All has been taken by the Daityas, O Lord, due to the boon you granted. I have told you everything, including the wickedness of Bāṣkali. Act without delay, O Father, Grandfather of us all; consider what must be done for the peace of the world.” While the gods looked on, the rites—Vedic, Smārta, and others—were neglected, causing their loss to increase day by day. Indra explained, “Just as an ordinary person speaks with his own interest in mind, so too have we informed you, always free from ulterior motives. If someone receives a favor and does not return it a thousandfold, his understanding is in vain. For one scorched by another’s favor, shameless and untrue, who acts wickedly, even dwelling in hells is his lot. Goodness is not achieved merely by reciprocation; those whose minds are fixed only on their own gain do not act thus. If someone has not found a place in this world, which brings suffering, even if his heart is torn a hundredfold, it does not attain satisfaction. Wherever I am to go, lift us out from being submerged, by telling the means by which his energy may be set in motion.” Thus, the gods pleaded with Brahma for deliverance, seeking the means by which Vishnu’s power might be awakened to restore balance and peace to the worlds.