The noble king, together with his devoted queen, had faithfully observed the sacred Dvādaśī fast. As a result of their steadfast practice, they were blessed in this very life with sons and grandsons, their lineage flourishing before their eyes. In the course of time, the sage Durvāsas narrated that the illustrious sage Agastya journeyed to the holy site of Puṣkara during the auspicious month of Kārttika. After completing his pilgrimage, Agastya soon returned to the home of King Bhadrāśva. When the sage arrived, the supremely righteous king, ever attentive to dharma, welcomed him with great honor, offering water for his feet and a noble seat. Joyfully, the king addressed the sage, whose vows were firm and whose presence radiated wisdom. “O venerable one,” Bhadrāśva said, “you have previously described to me the observance of Dvādaśī in the month of Āśvayuja, which I have performed as you instructed. Now, I wish to know: what merit may be gained by observing it in the month of Kārttika?” Agastya replied, “Hear, O mighty-armed king, about the Dvādaśī observance in the month of Kārttika—how it should be performed and the fruits it bestows. With the same resolve as before, one should bathe with purity and worship the sinless Lord Nārāyaṇa, who is the all-pervading God. One should bow to the thousand-headed Lord, worship his head; to the Purusha, his arms; to the all-formed one, his neck; to the wielder of the knowledge-weapon, his weapons; and to Śrīvatsa, his chest. Worship the devourer of the universe at his belly; his divine form at the waist; and to the thousand-footed God, his feet. Having worshipped the Lord of the gods in this way, the wise should then, uttering ‘Obeisance to Dāmodara,’ worship Hari’s entire body. “After the worship, four pots—filled with gems and anointed with white sandalwood—should be placed before the Lord. Their necks should be adorned with garlands, draped in white cloth, and set in copper vessels filled with sesame seeds and gold. These four pots represent the four oceans, O best of kings. In their midst, according to prescribed method, a golden image of Hari, Lord of Yogis, should be placed—depicted in yogic sleep, clad in yellow garments. “Having worshipped Him thus, one should keep vigil there and perform a Vaiṣṇava sacrifice, continuing to worship Hari, the Lord of Yogis. This rite, performed by many kings upon the sixteen-spoked wheel, should be completed, and in the morning, everything should be given to a brāhmaṇa. The four ‘oceans’ should be given to four worthy persons, and the complete image of the Lord of Yogis should be presented with devotion and purity. If this is given to one learned in the Vedas, the merit is doubled; if to a teacher of the Pañcarātra, it becomes a thousandfold. And whoever imparts this entire secret, along with its mantras, their merit increases by millions upon millions. “But if, while the teacher is present, a person of poor understanding turns to another and worships him instead, he comes to a bad end and his offering bears no fruit. One should always first give to the teacher, then to others. 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, turns away from him out of delusion, is tormented in hell for millions of births. “Having completed the rite and worshipped Viṣṇu on the twelfth day, one should feed brāhmaṇas as best as possible, with suitable gifts. Long ago, Prajāpati, by performing this Dharaṇī vow, attained the status of lord of creatures, liberation, and the eternal Brahman. Similarly, King Yuvanāśva performed this rite and obtained his son Māndhātṛ and the Supreme Brahman. King Kṛtavīrya of the Haihayas, ruler of men, gained his son Kārttavīrya and the eternal Supreme Brahman by this same observance. Likewise, Śakuntalā, through her austerity, obtained her son, the universal emperor Śākuntala, son of Duṣyanta. In the same way, many ancient kings and universal emperors mentioned in the Vedas attained supreme sovereignty by this rite. “This vow is called the supreme Earth Vow because, when the earth once sank into the underworld, this very observance was performed. When it was completed, Hari, in the form of a boar, lifted the goddess Earth and, pleased, set her in place like a boat upon the waters. Thus, I have described to you this Earth Vow, O sage; whoever listens to it with devotion or performs it becomes free from all sin and attains union with Viṣṇu.” At this point, Śrī Varāha spoke: “Having heard Durvāsas’ words about the supreme Earth Vow, the sage Satyatapas immediately journeyed to the excellent side of the Himalaya. There, where the river Puṣpabhadrā flows, amidst stones and wondrous rocks, and near the auspicious banyan tree, his hermitage shone brightly—a place where a great event of his would unfold.” Then the Earth herself spoke: “For thousands of great ages, I have performed this ancient vow and austerity, but, O Lord, I had forgotten it. Now, by your grace, my memory of the past has returned; I remember former lives and am free from sorrow, O Supreme Lord. If, O highest god, curiosity still remains in your heart, then tell me, O mountain, what Agastya did when he returned again to the abode of Bhadrāśva, and what that king did.” Śrī Varāha replied: “When the sage returned, Bhadrāśva, whose banner is white, saw him seated on a noble seat. After performing special worship, the king asked Agastya a question concerning the dharma of liberation. “Bhadrāśva asked, ‘O blessed one, by what action is the cycle of worldly existence cut off? What should one do so as not to grieve in embodied or disembodied states?’ “Agastya replied, ‘Listen, O king, to a divine story, set both far and near, arising from the distinction between the seen and unseen. Attend with a focused mind, O ruler. There was neither day nor night, nor directions or intermediate directions, nor heaven nor gods, nor day nor sun; at that time, a king named Paśupāla tended many herds. While tending them, once, desiring to see the eastern ocean, he quickly went there. On the shore of the boundless great ocean, there was a forest where serpents dwelled. There were eight wish-fulfilling trees and a river; above, birds moved about, and there were others as well. Five principal men were there, and they carried a single woman, shining with brilliance.’” Thus, the sacred narrative continues, weaving wisdom and the promise of liberation into the hearts of all who listen with devotion.