Having performed the prescribed rites, the devoted man journeyed to the sacred and unsurpassed Gayāśīrṣa. There, with a heart full of reverence, he offered oblations to his ancestors, as well as for his heirs yet to come. He did not forget the others of his lineage, making rice-ball offerings for them also, honoring the entire ancestral line. Through these acts, the twice-born departed ones were liberated from their bonds and ascended to the world of Brahma. Having then observed the Śravaṇa Dvādaśī with devotion, he departed this life in accordance with the law of time. Blessed by his merits, he was reborn as a human and shone forth in Śākala as Virāṭ. When his destined end arrived, he found refuge in the abode of the Guhyakas. Entering the world of mortals once more, he was born as the son of a royal lineage, and, through his virtues, he reached the realm of Indra and was greatly honored by all the gods. In a subsequent existence, taking on a fearsome form, he mastered the meaning of all the scriptures. Yet, despite his virtue, his radiant wife despised him. Filled with dispassion, he renounced worldly life and sought out a great hermitage. There, he worshipped the Lord of the Universe with the ritual of the Nakṣatrapuruṣa, the Person of the Stars. Through the strength of his previous practice, his devotion to Śravaṇa Dvādaśī became unwavering. He became as resplendent as Anaṅga, and in that life, he was the king Purūravas. At this point, a question arose: "Tell me," the seeker asked, "how did he worship the Lord with the one called Nakṣatrapuruṣa? O Nārada, which parts of the deity are represented by the nakṣatras?" Nārada explained: "The two knees of the divine form are the Aśvinī nakṣatras, established as their very forms. The Kṛttikā nakṣatras are situated at the waist of Vāsudeva. Anurādhā is established at the chest, while Śraviṣṭhā is at the back. The fingers are Punarvasu, and the nails are said to be Sārpa. Puṣya is at the mouth, and Svāti is named as the teeth. In the form-bearing one, Mṛgaśīrṣa is established in the eyes. In the hair on the head, the moist lunar mansion is said to be a part of Hari. When Hari is worshipped in this way, he graciously grants the desires of the devotee. At the conjunction of the lunar mansion, one should offer food to the foremost Brāhmaṇa. And at the time of longing, sacrificial food should be given, just as before, and the twice-born should be fed. Cool water is prescribed at the time of longing. When there is burning, cow's milk should be offered, along with food for the twice-born. When longing for Viṣṇu, fragrant flowers and water are to be presented. Jaggery with something to lick is also given at the time of longing, as declared by the gods. In Anurādhā, the belly is worshipped, and at the time of longing, rice aged sixty days is given. In Viśākhā, the pair of arms is honored, and excellent rice pudding is the offering. In Punarvasu, the fingers are worshipped, and snake-gourd is given at the time of longing. In Jyeṣṭhā, the neck is to be worshipped, with sesame-sweet rice pudding as the offering. In Puṣya, one should worship the mouth and offer rice cooked with ghee and milk at the time of longing. For the pleasure of Keśava, food should be given, and also to a Brāhmaṇa. Rice of red śāli mixed with priyangu is the desired offering for the enemy of Madhu. In the best part of the deer, the eyes are to be worshipped, and deer meat is the offering at the time of longing. In Bharaṇī, the head should be worshipped, and fine cooked rice is to be given at the time of longing." Thus, the worship of the Lord through the Nakṣatrapuruṣa was revealed, each part of the divine body corresponding to a nakṣatra, and each honored with fitting offerings at the proper time.