Satyatapa, deeply earnest in his quest for truth, approached the wise sage Durvasa with a sincere question. “O Lord,” he asked, “if knowledge does not arise naturally in the body, then by what means can one realize the Supreme Brahman?” Durvasa replied with compassion, “O sage, ritual acts and knowledge are inseparably linked. Rituals are rooted in knowledge, and knowledge arises from the performance of rituals. There is no real difference between the two—just as two stones are not different from each other.” He continued, “Among Brahmins and others, ritual acts are of four kinds. Of these, three groups regularly perform the Vedic rites, while the fourth serves and supports the other three. This is the action prescribed by the Veda. By steadfastly following these duties, devotion to Brahman flourishes and becomes pleasing. Indeed, liberation comes to one who is devoted to the teachings of the Veda.” Satyatapa, still pondering, asked, “O great sage, you have spoken of the Supreme Brahman, but even great yogis do not know its true form. It is without name, without lineage, formless and beyond all forms. How, then, can Brahman—beyond all designations—be known? Please tell me the designation of Brahman as established in the Vedic path.” Durvasa answered, “That Supreme Brahman, which is celebrated in the Vedas and the Puranas, is none other than the god with lotus eyes—Narayana himself, the Supreme. The Supreme Lord Narayana, Hari, is attained through various sacrifices, offerings, and gifts, O best of men.” Still, Satyatapa wondered, “O Lord, sometimes even when sacrifices are performed with great wealth by learned priests and virtuous people, Hari is attained only with difficulty. Without wealth, one cannot give gifts, and even when wealth is present, those who are attached to their families lack the inclination. How, then, can such a person attain liberation? Hari is indeed difficult to attain in every way. By what means may the eternal God be attained with little effort? Please tell me what is suitable for all people.” Durvasa responded gently, “I will tell you the supreme secret, a mystery created by the gods themselves, which was performed by the Earth when she was sinking into the netherworld. At that time, the earth’s own nature was not excessive in the waters, but when she was submerged, she descended to the netherworld. There, that auspicious goddess, supporter of all beings, worshipped the Supreme Lord Narayana with fasting, vows, and various disciplines. After a long time, the Lord with the Garuda banner, pleased with her devotion, lifted her up and restored her to her place. That imperishable one did so out of grace.” Eager to learn, Satyatapa asked, “O great sage, what was the fast observed by the Earth? What were the vows? Please tell me.” Durvasa explained, “Listen carefully. In the month of Margashirsha, on the tenth day, a self-controlled person should worship the gods and perform the fire ritual as prescribed. Wearing clean clothes, with a serene mind, having eaten well-prepared sacrificial food, and after walking five steps, one should again wash the feet. Taking a stick about eight finger-breadths long from a milk-bearing tree, one should use it as a tooth-cleaner and then carefully perform ācamana, the ritual sipping of water. After touching all the doors, one should meditate for a long time on Janardana—he who holds the conch, discus, and mace, who wears a crown and yellow garments. Meditating on the Lord’s gracious face, adorned with all auspicious signs, one should again take water in the hand, contemplating Janardana, radiant like the sun. Having meditated, a person should offer arghya, a water offering, while reciting the following words: ‘On the day of Ekadashi, I will remain without food, and on the following day I shall eat, O lotus-eyed one. O Acyuta, be my refuge.’ Having spoken thus, at night, in the presence of the Lord of gods, one should sleep there according to the rule, reciting ‘Nārāyaṇāya’—obeisance to Narayana. Then, in the pure morning, one should go to a river flowing to the ocean, or to a pond, or even at home, with a controlled mind. There, one should bring pure clay, reciting this mantra: ‘O goddess, from you comes the support and nourishment of beings always; by that truth, O virtuous one, free me from sin.’ ‘O god, the sacred places within the cosmic egg have been touched by your hands; by touching this clay, may I not obtain what you have declared.’ ‘In you, O Varuna, all waters always abide; by that, make this clay, after washing, pure for me without delay.’ Having purified oneself with clay and water, one should cleanse oneself three times. Then, with the remaining clay, one should draw a circle in the water. There, following the proper procedure as for a universal monarch, after bathing and performing the necessary rites, one should return again to the temple of the gods. There, worshipping the great yogi, Lord Narayana, one should say: ‘Obeisance to Kesava’ at the feet, ‘to Damodara’ at the waist, ‘to Nrisimha’ at both thighs, ‘to the bearer of Shrivatsa’ at the chest, ‘to the Lord of Kaustubha’ at the neck, ‘to the Lord of Shri’ at the bosom, ‘to the conqueror of the three worlds’ at the arms, ‘to the soul of all’ at the head, ‘to the bearer of the discus’ at the wheel, ‘to Shankara’ at the lotus, ‘to the deep one’ at the mace, and ‘to the embodiment of peace’ at the lotus. Having worshipped the Lord of gods, Lord Narayana, one should then place four pots in front of him, filled with water, adorned with garlands, and smeared with white sandalwood. With mango leaves around their necks, covered with white cloth, set upon copper vessels filled with sesame seeds and gold, let the four pots be set out as the four oceans are described. In their midst, establish an auspicious seat wrapped in cloth. Upon that seat, place a vessel of gold, or silver, or copper, or wood; if none of these are available, a vessel made of palasha wood is acceptable. Having filled that vessel with water, place within it an image of the deity Janardana in the form of a fish, made of gold, adorned with the Vedas and Vedangas, and embellished with Shruti and Smriti. There, after adorning it with various kinds of food, fruits, and flowers, and honoring it with fragrances, incense, and cloths, worship should be performed according to proper procedure.” Thus, Durvasa revealed to Satyatapa the ancient and sacred path, accessible to all, by which the Supreme Lord Narayana may be pleased and liberation attained, even by those who lack wealth or worldly means.