The king stood in reverence before Vishnu, addressing the Lord with heartfelt praise. He spoke of the wondrous deeds Vishnu had accomplished among gods and demons, marveling at the infinite form before him. All of creation, he declared, exists for Vishnu’s purpose, for nothing is achieved by one who remains hidden. He recalled how Vishnu had assumed the forms of the tortoise and the boar, and countless other shapes. Though stories tell of Vishnu’s many births, the king understood through wisdom that these incarnations are but manifestations, not actual births, for the Supreme is beyond such limitation. With devotion, the king offered salutations to Narasimha, the fierce lion-man; to Vamana, the dwarf; to Jamadagni, to the destroyer of the ten-headed Ravana’s lineage, to Vasudeva, to Buddha, to Kalkin, the lord of birds, and to Shambhu, the destroyer of arrogance. He honored Narayana and Padmanabha, the Supreme Person, revered by all gatherings of immortals and foremost among those who possess knowledge. He continued his praise, offering salutations to the fierce-faced Narasimha, to Kurma whose body was vast as a mountain, to Matsya whose form was like the ocean, and to Ananta, who took the form of a boar. The king recognized that all these actions and forms of the Lord were for the purpose of creation, and that the embodied forms are not the true essence of the Supreme. Meditation upon these forms is revealed for the benefit of the ignorant, for without such manifestations, the Ancient One remains unseen. He proclaimed Vishnu as the origin and entirety of sacrifice: the limbs, the oblation, the sacrificial animal, the priest, and the object of worship. All gods and sages worshipped him. Everything in the world, whether stable or moving, established by gods, time, and fire, is supreme and indivisible, and the king prayed to Janardana, asking for the fulfillment of his heart’s desire. With humility, he saluted the lotus-eyed Hari, both embodied and unembodied, declaring his refuge in the Lord and beseeching to be lifted from worldly existence. Standing beneath a vast mango tree, the king’s soul overflowed with devotion, and the Supreme Lord was pleased by his praise. Then Hari himself arrived, assuming a hunchback form. As soon as he appeared, the mango tree also became hunchbacked, a miraculous sign. Witnessing this wonder, the king, steadfast in his vow, was absorbed in thought, pondering how the tree had become hunchbacked. Insight dawned upon him: it was the arrival of the Brahmin—none other than the Supreme Person—that caused this. Recognizing the divinity before him, the king bowed and addressed the Brahmin, “O Blessed One, truly you are the Supreme Person, come for grace. Show me your true form now, O Hari.” In response, the god appeared before him, gentle and radiant, bearing the conch, discus, and mace, and spoke kindly, “Choose a boon, O king of kings. Whatever is in your mind, with me pleased, even a sesame seed’s worth in the three worlds is yours.” The king’s heart bloomed with joy. He asked for nothing but liberation, saying, “Grant me liberation, O Lord of gods.” No other wish escaped his lips. The Blessed One replied, “When I arrived, this mango tree became hunchbacked. Therefore, this place will be known as Kubjakamra Tirtha. Whoever, whether of animal birth or a Brahmin, relinquishes their body here will receive five hundred celestial vehicles, and yogis will attain liberation.” Having spoken, Lord Janardana touched the king with the tip of his conch. Instantly, the king attained supreme liberation. Therefore, O king of kings, it is advised to seek refuge in that Lord, by whom one never again treads the path of sorrow. Whoever rises in the morning and listens to or recites the deeds of these two will gain the rewards of liberation, righteousness, and wealth. Whoever performs this auspicious and virtuous vow will enjoy prosperity in this life and, after enjoying it, will attain dissolution. Agastya then spoke, declaring the supreme vow of fortune, by which even the unfortunate become fortunate at once. On the bright fortnight of Mārgashīrsha, on the first lunar day, one should fast at night and worship Vishnu and Agni. To Vaiśvānara, offer the feet; to Agni, the abdomen; to Havirbhuj, the chest; to Dravinoda, the arms; to Samvartta, the head; to Jvalana, all around. Thus, worship Janardana, Lord of Lords, following this method. In front of the deity, a fire pit should be carefully constructed, and the fire offering performed with prescribed mantras. Afterwards, one should eat barley mixed with ghee. During the dark fortnight, this is to be done for four months. In the months beginning with Chaitra, rice pudding with ghee is to be eaten; in the months beginning with Shrāvaṇa, saktu flour; then, the vow is concluded. Upon completion, the wise devotee should fashion a fire out of gold, cover it with a pair of red garments, and adorn it with red flowers. It should be anointed with saffron, as should a Brahmin and the Lord of Lords, making the Brahmin pleasing in appearance and complete in all limbs. After worshipping them according to the prescribed method, the devotee should give the offerings with the following mantra: “I am fortunate, my actions are fortunate, my deeds are fortunate, I am fortunate; by this vow performed, may I always be happy.” Having spoken thus and placing the treasure before the noble Brahmin, one immediately attains fortune, even if previously deprived of luck. Performing this vow brings abundant good fortune, wealth, and grain in this life, without doubt. The fire burns away sins accumulated from previous births; when sin is burned, the soul is freed, attaining liberation in this very life. Whoever listens to this daily, and the twice-born who recite it with devotion, both become blessed in this world. It is heard that this vow was performed in ancient times by the great-souled Kubera, who, though born as a śūdra in a previous age, attained great fortune by its power.