On the sacred seventh day, with disciplined bathing and devoted worship of the Sun, a seeker begins the Phala-saptamī observance. Offering fruits to learned brāhmaṇas with the prayer, “May Mārtaṇḍa be pleased,” the devotee partakes of dates, coconut, or citron, wishing, “May all my desires everywhere be fruitful.” After worshipping the deity, it is customary to feed others with rice pudding, then to offer gifts to brāhmaṇas before drinking milk oneself. The foods that may be eaten, sucked, or licked are permitted, but rice should be avoided. One who aspires for spiritual victory, renouncing desires for wealth, offspring, and worldly gains, may even subsist only on air, conquering hunger and observing the Vijaya-saptamī fast. If one wishes, arka leaves may be consumed, humbling the ego. During this sacred period, certain things are to be avoided: wheat, black gram, barley, rice, bronze vessels, stone-ground flour, honey, meat, wine, ointments, collyrium, and sesame. By observing these rules through the seven Saptamīs, whatever is desired is surely attained. Then, as Brahmā instructs, in the month of Bhādrapada, on the bright eighth day, a fast is observed. One worships Dūrvā grass, the Sun, and Gaṇeśa, and offers fruits and flowers to Śiva. All kinds of fruits, rice, and other offerings are presented to Śambhu, uttering, “Salutations to Śiva! You, O Dūrvā, are born of nectar; the eighth day grants all desires.” On this day, only food not cooked by fire is eaten, which absolves the sin of killing a brāhmaṇa—this is the Dūrvāṣṭamī vow. On the Kṛṣṇa Aṣṭamī, under the Rohiṇī star at midnight, Hari is worshipped. Even if the observance falls with the seventh lunar day, it destroys the sins of three births. After fasting, worship is performed with mantras, and the fast is broken when the lunar day is visible. With deep reverence, the devotee offers repeated salutations to Govinda—the embodiment and master of yoga and sacrifice, the all-pervading lord of the universe, the protector and source of all. On a raised altar, the deity is worshipped alongside the Moon and Rohiṇī. Water in a conch, with flowers, fruits, and sandalwood, is offered. Kneeling, the devotee presents arghya to the Moon, praying, “O one born from the ocean of milk! O one arisen from the eye of Atri! O lord of the Moon, together with Rohiṇī, accept this arghya from me; for Śrī, for Vasudeva, for Nanda, and for Balarāma.” Arghya, accompanied by fruits, is then offered to Yaśodā, Ananta, Vāmana, Śauri, Vaikuṇṭha, and Puruṣottama; to Vāsudeva, Hṛṣīkeśa, Mādhava, Madhusūdana, Varāha, Puṇḍarīkākṣa, Nṛsiṃha, and the slayer of the Daityas; to Dāmodara, Padmanābha, Keśava, the one with Garuḍa on his banner, Govinda, Acyuta, the infinite and unconquered; to Adhokṣaja, the seed of the universe, the cause of creation, preservation, and destruction, to Viṣṇu, lord of the three worlds, Trivikrama; to Nārāyaṇa, four-armed, bearing conch, discus, and mace, clad in yellow garments and adorned with a divine forest garland; to the one marked with Śrīvatsa, the abode of the universe, the lord of Śrī, the bearer of fortune, Hari, whom Devakī bore from Vasudeva. For the protection of the earth and Brahmā, the devotee prays to Him who is the soul of Brahman, reciting these divine names and seeking deliverance: “Rescue me, O lord of gods, O Hari, from the ocean of worldly existence! Rescue me, O destroyer of all sins, O master, from the ocean of suffering and sorrow! O son of Devakī, lord of Śrī, O Hari, from the ocean of worldly existence! O Viṣṇu, you protect the wicked, those who remember you even once and again. I am one whose conduct is worse than the gods; save me from the ocean of sorrow, O lotus-eyed one! I am submerged in the vast sea of sacrifice and knowledge. Save me, O Lord of gods and Lord of lords! There is no protector besides you. My birth, O son of Vasudeva, is for the welfare of cows and Brahmins. For the welfare of the world, I bow again and again to Krishna, to Govinda. May there be peace, may there be auspiciousness, and may fame and sovereignty be attained.” Brahmā further declares: Whoever fasts from food on the eighth day until the end of the year and gives a cow in charity attains the status of Indra—this is called the vow of good destiny. On the bright eighth day of Pausha, known as the great Rudra, if performed for Brahmā’s pleasure, its fruits are a thousandfold. Whenever the eighth day falls on a Wednesday, this vow and its story should be observed. Discipline on this day ensures that wealth does not diminish. Setting aside two fingers’ worth, eight handfuls of rice are used. One who seeks liberation should eat with true devotion, placing the food on a mango leaf and eating with kusa grass. When this is mixed with sour kalambika, the desired result is obtained. After worshipping Budha with five offerings at a waterside, one gives, as able, a gourd with rice as a donation, accompanied by the mantra “buṃ budhāya svāhā,” with lotus and other items. Budha is envisioned as dark-complexioned, holding bow and arrow, seated in the middle of a leaf and its limbs. The story of Budha’s eighth day is virtuous and should be heard by the wise. In the ancient city of Pataliputra lived a noble brāhmaṇa named Vira, his wife Rambha, and their excellent son Kaushika. Their daughter was Vijaya, and their cowherd was Vrisha. One summer, Kaushika took Vrisha to the Ganges for enjoyment. But during their play, Vrisha was seized by other cowherds and thieves. Rising from the Ganges, distressed, he wandered in the forest. Later, Vijaya went to fetch water, accompanied by her brother. Thirsty and searching for lotus stalks, he came to a lake. There, witnessing the worship and rituals of divine women, he was filled with wonder. Approaching them, he humbly begged for food, saying, “I am hungry, along with my brother.” Thus, the sacred observances, vows, and stories unfold, guiding the faithful toward merit, fulfillment, and liberation.