Praised by the celestial Gandharvas, a devoted soul ascends to the radiant world of the sun, where he partakes of exquisite pleasures, enjoying their splendor until the close of the cosmic cycle. When the merit that brought him there is spent, he is reborn on earth in a noble family of yogins, becoming a brāhmaṇa learned in the four Vedas, steadfast in his own duty, and pure in heart. Having attained the yoga of Vivasvat, the Sun, such a one ultimately gains liberation. In the month of Caitra, during the bright fortnight, there is a sacred pilgrimage known as Damanabhañjikā. Whoever performs the prescribed rites there—whether at sunrise, during the solstice, or at the equinox—attains the promised fruit of those acts. O twice-born ones, on the day of the sun, on auspicious lunar days, or during festivals, those who journey to this sacred place with faith and self-control ascend in a resplendent chariot to the sun’s world. There, they dwell upon the great bank of the lord of rivers. At this holy place stands Rāmeśvara, renowned as the bestower of all desired fruits. Those who behold this enemy of desire, after bathing properly in the vast ocean, and who honor him with fragrant scents, flowers, incense, lamps, excellent offerings of food, prostrations, hymns, songs, and delightful music, these great souls attain the full merit of both the Rājasūya and Aśvamedha sacrifices, and also supreme accomplishment. In a celestial chariot, born of their own desires and adorned with tinkling bells, praised by the Gandharvas, they journey to the world of Śiva. There, they enjoy delightful pleasures until the end of the cosmic flood. When their merit is exhausted, they return to earth, becoming masters of the four Vedas. Established in the yoga of Śaṅkara, they ultimately attain liberation—especially those who surrender their lives in that field of the Sun. Such a soul, having reached the world of the Sun, delights in heaven like a god. Later, regaining human birth, he becomes a righteous king. By attaining the yoga of the Sun, liberation is assured. Thus, O best of sages, the exceedingly rare and sacred field has been described—a field on the ocean’s shore at Koṇārka, which bestows both 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. We cannot have enough of your bliss-giving tale, holy and springing from your lips, which destroys the sins associated with the Sun.” They entreated further: “Therefore, O Lord, 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 of lamps and incense, and even in the act of sweeping? What merit is there in fasting, in eating only at night, and what kind of arghya is prescribed, and where should it be offered? How is devotion performed? How does the god become pleased? All this, O best of gods, we wish to hear from you.” 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, and faith is highly praised; meditation is called samādhi. Attend carefully. Whoever enables others to hear this tale, or worships the devotees of the Sun, or serves the sacred fire, is truly an eternal devotee. He whose mind and heart are fixed upon these things, who is ever devoted to the worship of the gods and performs these actions, is indeed an eternal devotee. He who approves of actions performed for the sake of the gods, or excels in singing their praises, is the most devoted among men. He should not 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 in the simple act of opening or closing his eyes, he who always remembers Bhāskara is the highest devotee. Such devotion should always be practiced by the wise—through devotion, concentration, and praise with the mind. He who observes discipline and gives gifts to a Brahmin is accepted by gods, humans, and ancestors alike. Whether it is a leaf, a flower, a fruit, or water—whatever is offered with devotion is accepted by the gods; they reject offerings from the faithless. Purity of intention, together with discipline and proper conduct, should always be observed. Whatever is done with pure intention becomes fruitful. By praise, recitation, offering, or worship of Vivasvat, and by fasting with devotion, one is freed from all sins. He who bows his head to the ground in reverence is instantly freed from all sins—this is beyond doubt. The person who, filled with devotion, circumambulates the sun, thereby circumambulates the earth with its seven continents. He who, fixing the sun in his mind, circumambulates the sky, thereby circumambulates all the gods. He who, having eaten only once, worships the sun on the sixth day, observing discipline and vows, is filled with devotion. Or, on the seventh day, by worshipping Bhāskara through fasting day and night, he attains the fruit of an Ashvamedha sacrifice. On the seventh or sixth day, such a devotee attains the highest state; especially on the seventh day of the dark fortnight, by fasting and controlling the senses. He who worships Bhāskara with offerings of all jewels and travels in a vehicle shining like a lotus reaches the world of the sun.” Thus, the divine narrative unfolds, revealing the supreme path of devotion and the glorious fruits that await those who honor the Sun with faith, discipline, and a pure heart.