In the sacred month of Ashvayuja, on the twelfth day, a devoted Vaishya, disciplined and resolute, made his way to the temple of Vishnu. There, with reverence, he worshipped Hari, offering flowers, incense, and other items in honor of the Lord. After completing his worship, the Vaishya returned home, leaving behind two temple guards—husband and wife—who remained at the temple. They lit two lamps for illumination, keeping vigil through the night until dawn. After the Vaishya had departed, the couple continued their watch, maintaining the lamps until the single night had passed. In due time, both husband and wife left their mortal bodies. Because of their merit from that night—the simple act of lighting lamps in the temple—they were reborn in the house of Priyavrata. The wife, who had once been a maidservant to the Vaishya, gained merit even from lighting a lamp that belonged to another in Hari’s abode. Whoever lights a lamp before Vishnu with their own wealth gains immeasurable merit. Thus, the sage exclaimed, “Excellent, O Hari, excellent!” The merit of worship varies across the ages: in the Krita age, a year’s devotion brings the fruit; in Treta, half a year suffices; in Dvapara, three months; and in Kali, simply uttering “Salutations to Narayana” yields the same result. Devotion alone makes the whole world a handful for Vishnu. The greatness of even a lamp belonging to another, offered in Hari’s temple, brings results before the gods. The fruit attained by the king was thus described, though the ignorant do not realize the outcome of offering a lamp to Hari. Those twice-born and kings who worship with devotion through various sacrifices are remembered as virtuous. The sage saw none other on earth worthy of praise, so he joyfully honored Agastya as himself. Blessed is the woman, and even more blessed is the Śūdra who serves her husband with devotion, keeping Hari in her thoughts even when he is absent. Likewise, blessed is the woman and the Śūdra who delight in serving the twice-born; by their permission, devotion to Hari is praiseworthy in a woman or a Śūdra. Prahlāda, even with an asuric disposition, recognized only the Supreme Person, and thus is called a saint. Dhruva, born in the lineage of progenitors, went to the forest as a child, worshipped Vishnu, and attained the most excellent place—therefore, he too is called a saint. Hearing these words of the great-souled Agastya, the king, though not highly learned, questioned the foremost of sages. Agastya, journeying to Puṣkara in the month of Kārttika, departed for the abode of Bhadrāśva. When the king asked about the Dvādaśī observance, the sage Durvāsas replied, “This alone I have told you, O possessor of austerities.” Agastya then addressed the king again: “I am going to Puṣkara; I will return to your house.” With these words, he quickly departed and became invisible. The king, following the sage’s instruction, observed the Dvādaśī of Padmanābha and attained his highest desires in this very life. The king and his queen, having observed the Dvādaśī fast, obtained sons and grandsons in their lifetime. After Agastya had gone to Puṣkara, he soon returned to the house of Bhadrāśva in the month of Kārttika. Seeing the sage arrive, the supremely righteous king honored him with offerings of water and a seat, and joyfully addressed the sage of firm vows. “O venerable one,” said the king, “you previously described the Dvādaśī observance in Ashvayuja, which I have performed. Now, tell me what merit may be gained in Kārttika.” Agastya replied, “Hear, O mighty-armed king, about the Dvādaśī in Kārttika—how it is to be observed, and what fruit it brings. With the same resolve, one should bathe and worship the sinless Lord Narayana as the all-pervading God. Bow to the thousand-headed Lord and worship his head; to the Purusha, his arms; to the all-formed one, his neck; to the wielder of the weapon of knowledge, his weapons; and to Śrīvatsa, his chest. To the devourer of the universe, worship his belly; to the divine form, his waist; to the thousand-footed God, worship his feet. Having worshipped the Lord of the gods in proper order, the wise one should then, saying ‘Obeisance to Dāmodara,’ worship Hari’s entire body. After performing the ritual, place before Him four pots filled with gems and anointed with white sandalwood. Adorn their necks with garlands, drape them in white cloth, and set them in copper vessels filled with sesame seeds and gold. These four represent the oceans. In their midst, place a golden image of Hari, Lord of Yogis, abiding in yogic sleep and clad in yellow garments. Having worshipped Him thus, keep vigil and perform a Vaiṣṇava sacrifice, worshipping Hari, Lord of Yogis. This rite, performed by many kings, should be completed; in the morning, it should be given to a brāhmaṇa. The four oceans should be given to four persons, and the complete image of the Lord of Yogis should be given with devotion and purity. If given equally to one learned in the Vedas, the merit is doubled; to a teacher of the Pañcarātra, it becomes a thousandfold. Whoever imparts this entire secret, along with its mantras, the merit of his gift increases by millions upon millions. If, while the teacher is present, someone of poor understanding turns to another and worships him, he attains a bad end and his gift bears no fruit. One should first give to the teacher with effort, and only then to another. Whether learned or unlearned, the teacher is Janārdana Himself; whether on the path or not, the teacher alone is the supreme goal. He who, having accepted a teacher, out of delusion turns away from him, that lowest of men is tormented in hell for millions of births.” Thus the story unfolds, revealing the profound merit of devotion, the greatness of simple acts in Hari’s service, and the supreme importance of honoring the teacher in all spiritual undertakings.