There, in the sacred ritual, one should worship the great yogi, Lord Nārāyaṇa, with deep reverence. As the devotee approaches the divine form, he offers salutations at each part of the Lord’s body: “Obeisance to Keśava” at the feet, “to Dāmodara” at the waist, “to Nṛsiṃha” at both thighs, “to the bearer of Śrīvatsa” at the chest, “to the Lord of Kaustubha” at the neck, and “to the Lord of Śrī” at the bosom. He continues, saying, “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, and “to Śaṅkara” at the lotus. “To the deep one” is offered at the mace, and “to the embodiment of peace” at the lotus. Thus, the worship of Lord Nārāyaṇa, the Lord of gods, is performed with devotion. Next, in front of the Lord, the wise practitioner places four pots, filled with pure water, adorned with garlands, and anointed with white sandal paste. Around the necks of these pots are mango leaves, covered with white cloth, and set upon copper vessels filled with sesame seeds and gold. These four pots represent the four oceans, and in their midst is established an auspicious seat, beautifully wrapped in cloth. Upon this seat, a vessel is placed—of gold, silver, copper, or wood; if none of these are available, then a vessel made from palāśa wood is acceptable. This vessel is filled with water, and within it is placed an image of Janārdana in his fish incarnation, crafted from gold. This image is adorned with symbols of the Vedas and Vedāṅgas, and embellished with Śruti and Smṛti. The image is then honored with various foods, fruits, and flowers, and worshipped with fragrances, incense, and cloths, following the proper ritual order. Before this image, the devotee recites: “Just as, O Lord, you retrieved the Vedas from the netherworld in the form of a fish, so too, O Keśava, may you uplift me.” With this prayer, he keeps vigil through the night. In the clear morning, according to one’s ability, the four pots are given to four brāhmaṇas. The eastern pot is presented to one versed in the Bahvṛca (Ṛgveda), the southern to one learned in the Chāndogya (Sāmaveda), the western to one who knows the Yajurveda, and the northern pot may be given as one desires—this is the prescribed rule. May the Ṛgveda be pleased in the east, the Sāmaveda in the south, the Yajurveda in the west, and the Atharvaveda in the north. Reciting, “May they be pleased in this order,” the golden fish-form is offered to the teacher. The image is worshipped with fragrance, incense, and cloths in due order. Whoever presents this secret mantra and the procedure receives merit multiplied a crore-fold. However, if one, having accepted the teacher, acts wrongly out of delusion, he is condemned to suffer in hell for ten million births; the giver of the correct procedure is regarded as a true teacher by the wise. Having thus completed the ritual and worshipped Viṣṇu on the twelfth day, the devotee should feed the brāhmaṇas to the best of his ability, offering proper gifts. Pots made of copper, filled with sesame seeds, are prepared, and among them, the pot filled with water is given specifically to a brāhmaṇa householder. The image of the deity is also given to him, and the brāhmaṇas are served abundant and excellent food. Only after this does the devotee himself eat, together with his children, maintaining silence and self-control. Whoever observes this Earth-vow according to the prescribed procedure, hear now, O wise one, of the supreme merit and reward that comes from it. Even if I had a thousand mouths and a lifespan equal to Brahmā’s, I could not fully describe the fruit of this observance; yet, I will tell you its outline—listen well. The calculation of time is as follows: ten, seven, ten, two, eight, and four—these numbers add up to four lakhs and ten thousand, which make up one caturyuga. Seventy-one such yugas together make one Manvantara, and fourteen Manvantaras constitute a day of Brahmā, with a night of equal length. A month has thirty days, twelve months make a year, and a hundred such years is Brahmā’s lifespan. Whoever observes this Dvādaśī even once, according to the rule, attains Brahmaloka and remains there for that entire period. When Brahmā’s day ends, he remains merged for a long time, and at the next creation, he is born as a god among the great ascetics called Vairājas. All sins, even those as grave as killing a Brāhmaṇa, whether committed knowingly or unknowingly, are instantly destroyed by this observance. In this world, a poor man or a king who has lost his kingdom, by performing this vow, will certainly become a king again. A barren woman who observes this auspicious vow will be blessed with a supremely righteous son. If one has committed the sin of approaching a forbidden woman, by following this rule, he is freed from that sin. Even if one has neglected Brahmanical rites for many years, by observing this vow once with devotion, he attains the sanctification of the Vedas. What more can be said, O great sage? There is nothing unattainable by this vow, nor any sin that does not perish by it. Even the earth herself, when submerged, was restored by the observance of this rule; there is no need for further deliberation. This sacred rule should not be given to one who is uninitiated, to an atheist, nor to one who hates the gods or Brahmins. It should be given only to one devoted to his teacher, for it instantly destroys sin. In this very life, good fortune, wealth, grain, and excellent wives of various kinds come to the one who observes this rule. Whoever devoutly recites or hears this excellent rule of Dvādaśī is freed from all sins. Durvāsā continued: In the same way, in the month of Pauṣa, the gods churned the nectar, and there, Lord Janārdana himself became the tortoise. This day is prescribed as sacred to Hari in the form of the Tortoise—the pure Dvādaśī of the bright fortnight in the month of Puṣya.