With a heart full of joy and excitement, I saw none upon this earth who shone with such radiance as Agastya. Therefore, O noble king, I praised Agastya as if he were my very self. Blessed indeed is the woman who serves her husband with unwavering devotion, her mind always dwelling on Hari even in his absence. Even more blessed is the Śūdra who, with similar devotion, serves—thinking of the Lord. Such devotion, whether in a woman or a Śūdra, is especially praiseworthy when it is performed with the permission and delight of the twice-born, for serving them brings great merit. Prahlāda, though born with an asuric disposition, recognized none but the Supreme Person; for this steadfastness, he is known as a saint. And Dhruva, born of the lineage of the progenitors, went as a mere child into the forest, where he worshipped Viṣṇu and attained the most exalted state. For this reason, O best of kings, I called him a saint as well. Upon hearing these words from the great-souled Agastya, the king—though not deeply learned—approached the foremost of sages with respectful questions. Agastya, illustrious and steadfast, then journeyed to Puṣkara during the sacred month of Kārttika, leaving for the abode of Bhadrāśva. When the king inquired further about the observance of Dvādaśī, the revered sage Durvāsas replied, “This alone I have told you, O possessor of austerities.” Agastya then addressed the king once more, saying, “I am now going to Puṣkara and shall return to your house.” With these words, the sage quickly departed and became invisible. The king, faithfully following Agastya’s instructions, observed the Dvādaśī sacred to Padmanābha and, in this very life, attained his heart’s highest desires. Together with his queen, he observed the Dvādaśī fast and was blessed with sons and grandsons in his own lifetime. After some time, Durvāsas spoke: “Having gone to the holy place of Puṣkara, the eminent sage Agastya, in the month of Kārttika, soon returned to the house of Bhadrāśva.” Upon Agastya’s arrival, the supremely righteous king honored him with offerings of water and a seat, and then, with great joy, addressed the sage of firm vows. “O venerable one,” the king said, “you have already described the observance of Dvādaśī in the month of Āśvayuja, which I have performed. Now, please tell me what merit may be gained by observing it in the month of Kārttika.” Agastya replied, “Hear, O mighty-armed king, how the Dvādaśī in Kārttika is to be observed and what fruits it bestows. With the same resolve as before, one should bathe accordingly and worship the sinless Lord Nārāyaṇa 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 the belly; to the divine form, the waist; to the thousand-footed God, worship his feet. Having worshipped the Lord of the gods in this proper order, one should then, uttering ‘Obeisance to Dāmodara,’ worship Hari’s entire body. “After this worship, prepare four pots filled with gems and anointed with white sandalwood. Adorn their necks with garlands, drape them in white cloth, and place them in copper vessels filled with sesame seeds and gold. These four pots represent the oceans. In their midst, as prescribed, place a golden image of Hari, Lord of Yogis, abiding in yogic sleep and clad in yellow garments. “Having worshipped Him thus, keep vigil through the night and perform a Vaiṣṇava sacrifice, worshipping Hari, the Lord of Yogis. This rite, performed by many kings upon the sixteen-spoked wheel, should be completed and, in the morning, given to a brāhmaṇa. The four oceans are to be given to four persons, and the complete image of the Lord of Yogis should be offered with devotion and purity. If these are given equally to one learned in the Vedas, the merit is doubled; to a teacher of the Pañcarātra, it becomes a thousandfold. But 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, with effort, first give to the teacher 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. “Having thus given and worshipped Viṣṇu on the twelfth day, one should feed brāhmaṇas as best as one can, offering them proper gifts. “In ancient times, Prajāpati performed this Dharaṇī vow and attained the status of lord of creatures, liberation, and eternal Brahman. Likewise, King Yuvanāśva obtained his son Māndhātṛ and the eternal Supreme Brahman by this rite. King Kṛtavīrya of the Haihayas, ruler of men, obtained his son Kārttavīrya and the eternal Supreme Brahman in the same way. Śakuntalā, through her austerity, obtained her son, the universal emperor Śākuntala, son of Duṣyanta. Many ancient kings and emperors mentioned in the Vedas also attained supreme sovereignty by this very rite. “Because the earth once sank into the underworld, this observance was performed; thus it is known as the supreme Earth Vow. When this vow was completed, the goddess Earth was lifted up by Hari in the form of a boar, who, pleased, set her upon the waters like a boat. “This Earth Vow has now been described to you, O sage. Whoever listens to this with devotion, or any best of men who performs it, becomes free from all sin and attains union with Viṣṇu.” Then, Śrī Varāha spoke: “Having heard the words of Durvāsas about the supreme Earth Vow, Satyatapas immediately set out for the excellent side of the Himalaya.