Therefore, it is taught that one should, with devotion and effort, daily offer water to Āditya—the radiant Sun—ensuring purity of body and mind, and adorning the offering with delightful flowers and fragrant scents. When a person, having bathed and with a pure heart, presents such an offering to Āditya on the sacred seventh day, they are assured of attaining their cherished desires. The blessings bestowed by this worship are manifold. Those who are afflicted by illness find themselves freed from disease; those yearning for wealth are granted riches; the seeker of knowledge is blessed with learning; and those who long for children are granted sons. Whatever desire a wise person holds in their heart while offering water to Sūrya, that very wish comes to fulfillment in its entirety. The merit of this devotion is magnified when, after bathing in the ocean, one offers water to Sūrya and bows in reverence—be it man or woman, all who do so receive the fruits of every desire. Following this, with flowers in hand and words held in restraint, the devotee should approach the temple of Sūrya, enter within, and worship Bhānu, circumambulating the deity three times in honor. O best of sages, it is further enjoined that Koṇārka, the sacred seat of the Sun, should be worshipped with the highest devotion—offering fragrances, flowers, lamps, incense, and the best of foods. With full prostrations, cries of victory, and hymns of praise, one should honor that thousand-rayed lord of the universe. Such worship yields the merit of ten Aśvamedha sacrifices, frees one from all sins, and bestows a youthful, divine form. O twice-born, the devotee uplifts seven generations, both ancestors and descendants, and ascends in a radiant, wish-fulfilling chariot that shines like the sun itself. Praised by the Gandharvas, they attain the world of the Sun, where they enjoy supreme pleasures until the end of the cosmic cycle. When the store of merit is spent, they return to earth, born into a noble family of yogins as a brāhmaṇa, well-versed in the four Vedas, steadfast in their own duty and purity. Having attained the yoga of Vivasvat, they ultimately gain liberation. In the bright fortnight of the month of Caitra, the pilgrimage known as Damanabhañjikā is especially auspicious; whoever performs the prescribed rites there, whether at sunrise, the solstice, or the equinox, reaps these great rewards. O twice-born, on the sacred day of the Sun, on lunar days, or during festivals, those who undertake this pilgrimage with faith and disciplined senses ascend in a radiant chariot to the world of the Sun, dwelling on the great bank of the lord of rivers. There stands Rāmeśvara, the bestower of all desired fruits. Those who behold this vanquisher of desire, after bathing properly in the vast ocean and offering fragrances, flowers, incense, lamps, food, prostrations, hymns, songs, and delightful music, attain the full merit of the Rājasūya and Aśvamedha sacrifices, and supreme accomplishment as well. In a celestial chariot born of their own wishes, adorned with tinkling bells and praised by Gandharvas, they journey to the world of Śiva. There, until the end of the cosmic flood, they enjoy heavenly pleasures; and when their merit is spent, they return to earth, becoming masters of the four Vedas. Established in the yoga of Śaṅkara, they then attain final liberation—especially those who surrender their lives in that sacred field of the Sun. Such a soul reaches the world of the Sun, delights there as a god, and, upon returning to earth, is reborn as a righteous king. By attaining the yoga of the Sun, they are ultimately liberated. Thus, O best of sages, has the exceedingly rare and sacred field been described—a field on the ocean shore at Koṇārka, which grants both worldly enjoyment and liberation. Hearing this, the sages addressed the divine narrator: “We have listened, O best of gods, to your account of the supreme field of Bhāskara, which grants both enjoyment and liberation. Yet our hearts are unsated by your bliss-giving, holy words, which cleanse the sins associated with the Sun. Therefore, O foremost among speakers, please tell us: what is the fruit of worshipping the gods, and what is the fruit of giving? What merit lies in prostration, salutation, circumambulation, offering lamps and incense, and even in the act of sweeping the temple? What of fasting and eating only at night? What kind of arghya is prescribed, and where should it be offered? How is devotion performed, and how does the god become pleased? We yearn to hear all this from you, O best of gods.” The divine teacher replied: “Listen, O best of twice-born, as I explain the arghya and all forms of worship for Bhāskara, as well as the nature of devotion, faith, and meditation. Devotion is said to be mental contemplation; faith is highly praised; meditation is known as samādhi—listen well. Whoever causes this sacred tale to be heard, or honors the devotees of the Sun, or tends the sacrificial fire, is truly an eternal devotee. He whose mind and heart are ever fixed on these teachings, who is always devoted to the worship of the gods and performs these actions, is indeed an eternal devotee. He who supports actions performed for the sake of the gods, or excels in singing their praises, O Brahmins, is the most devoted among men. Such a person should never envy other devotees nor disparage other deities; and one who observes the vow of the Sun is the most devoted of all. Whether walking, standing, sleeping, smelling, or even opening and closing the eyes, he who always remembers Bhāskara is the most devoted among men. This devotion should ever be practiced by the wise—through devotion, concentration, and praise with the mind as well. He who observes discipline and gives gifts to a Brahmin is accepted by the gods, by men, and by the ancestors alike.” Thus, the sacred path of devotion and worship of the Sun was revealed, promising both worldly fulfillment and the highest liberation.