O revered sage Nārada, listen as the sacred rites of worship are unfolded, each aligned with the celestial constellations and imbued with deep significance. At the time when the moon resides in Dhaniṣṭhā, the devotee should worship the back of the Lord, for in this act multitudes of sins are destroyed. When the constellation is Viśākhā, the arms of the Lord are to be worshipped with reverence, offering salutations to Him who bears the conch, discus, sword, and mace. At Hasta, the worship is directed to the hands, invoking Madhusūdana with heartfelt obeisance. When Punarvasu arises, the front parts of the fingers are honored, and the devotee offers salutations to the Lord of the Sāmans. On the day marked by the serpent constellation, the nails of the Matsya (Fish) incarnation are to be worshipped, and the feet of the Kurma (Tortoise) form are to be honored, seeking refuge at these holy feet. During the Jyeṣṭha stars, the neck of Hari is to be worshipped with devotion. In the ears, salutations are offered to Varāha, and by the act of hearing, Janārdana is properly honored. On the day of Puṣya, the mouth is worshipped, recognizing the Lord as the slayer of demons and offering salutations to Narasiṃha, who is also to be worshipped. Repeated salutations are offered to Vāmana, the cause of all, especially during the Swāti stars, when the tips of the teeth are worshipped. The mouth of Hari, beloved of Bhrigu, is honored, and during the Varuṇa constellation, it is worshipped with devotion. During the Maghā stars, salutations are offered to Rāma; the nose is worshipped for the delight of the Raghu lineage. On the auspicious day of Mṛgaśira, the eyes are honored, and salutations are again offered to Rāma, whose eyes are ever restless. Salutations are then given to Buddha, the peaceful one; during Chitrā, the forehead is worshipped as most worthy for Murāri. The head is worshipped during Bharani for Viṣṇu, and salutations are offered to Viśveśvara in the form of Kalki. When Ardra arrives, the hair of Puruṣottama is to be worshipped, and salutations are offered to Hari. On days of fasting and auspicious constellations, the foremost of the twice-born should worship with deep devotion. Upon completion of the vow, the devotee should offer to the Lord, who is endowed with all virtues and possesses the form, speech, and conduct of Sama singers, a golden image—broad, long-armed, and adorned with pearls, moonstones, and diamonds. A representation of Hari is to be placed in a full water pot and given to a worthy Brahmin, accompanied by cloth, cows, a bed, and various utensils and other items. Whatever can be given, should be given to the twice-born for one’s own benefit, and a prayer is made to Hiranyagarbha, Achyuta, and Rudra-formed to fulfill all desires. To Puruṣottama, together with Lakṣmī and His consort, a golden bed should be offered, reciting the appropriate mantra, ensuring it is free from knots and defects. Just as no misfortune ever befalls the devotees of Viṣṇu, so too, beauty, health, and supreme devotion to Keśava are attained by this worship. As your bed is never empty of Lakṣmī, O Janārdana, so may my bed never be empty, O Kṛṣṇa, birth after birth. Thus, after offering all these—cloth, garlands, ointments—to the knower of the constellation person, the Brahmin should be respectfully dismissed. Having fasted during all constellations, one may then partake of oil and salt, and food according to one’s ability, always being free from deceit regarding wealth. In this way, by worshipping the constellation person according to the prescribed method, all desires are fulfilled, and one is honored in the world of Viṣṇu. Whatever sin, such as the grave act of killing a Brahmin, committed here or elsewhere, by oneself or by one’s ancestors, all such sins are destroyed. He who recites or hears this vow with great devotion, O best of men, and performs it, has the impurities of the Kali age destroyed and receives all the fruits of Murāri’s glory. But, O wise one, if someone is unable to fast, whether due to lack of practice or illness, what is the best vow to undertake for the same result? For such persons, eating at night is permitted during this vow, and even so, great and inexhaustible merit is attained. This is known as the Ādityaśayana vow, involving the proper worship of Śaṅkara, as declared by the knowers of the Purāṇas for certain lunar constellations. When the seventh lunar day falls on Hasta and it is the day of the Sun, or when there is the Sun’s transit, that date is universally auspicious for all desires. One should worship Umā and Maheśvara, invoking the names of the Sun, and by offering worship to the Sun on a Śivaliṅga, one should perform the pūjā accordingly. There is no distinction between Umāpati and Ravi, therefore, O best of sages, one should worship Śambhu at home. To the hand, obeisance is offered to Sūrya; to the feet, to Arka; to the ankle region in Citrā; to the shanks in Svātī, to Puruṣottama; to the knees in Viśākhā, to Dhātṛ. In Anurādhā, obeisance and worship are offered to both thighs of Sahasrabhānu; in Jyeṣṭhā, obeisance to Anaṅga at the secret part; to Indra and Soma at the base of the hips. In the conjunction of Pūrvā and Uttarāṣāḍhā, obeisance is offered to Tvaṣṭṛ at the navel, to Saptataraṅgama; to Tīkṣṇāṃśu at Śravaṇa, at the belly; and to Vikartana at the back in Dhaniṣṭhā. The eye region is worshipped as the destroyer of darkness in the lunar mansion of Jalādhipa; in Pūrvā and Uttarābhādrapadā, the arms are worshipped as belonging to Caṇḍakara. Both hands are worshipped as the lord of the Sāmans, O twice-born; in Revatī, the nails are worshipped; in Aśvinī, obeisance is offered to the bearer of the seven-horse chariot. To the one with a hard abode, in Bharaṇī, the throat is worshipped as Divākara; the neck in Agnirīkṣa; the lower lip in Ambujeśa, O Nārada, in Rohiṇī. In Mṛga, the teeth are worshipped as belonging to Murāri; obeisance to Hari; obeisance to Savitṛ at the tongue; to Śaṃkara at the nose, and again in Punarvasu. The forehead is worshipped as belonging to the beloved of the lotus; in Puṣya, the hair is for the bearer of the Veda-body; in Sārpa, the crown for the one dear to the gods; in Maghā, the ears for Gogaṇeśa. In Pūrvā Phalgunī, the eyes of Śambhu are worshipped for the honor of cows and Brahmins; in Uttarā Phalgunī, the eyebrows are worshipped as belonging to Viśveśvara. Obeisance is offered to the wielder of the noose, goad, trident, lotus, skull, serpent, moon, and bow; salutations to Śiva, the root cause of the destruction of Gajāsura, Kāma, Pura, Andhaka, and others. Thus, these and other weapons are to be worshipped always as belonging to Viśveśvara. Śiva should be worshipped, and here one should partake of food free from oil, greens, meat, salt, or leftovers. After performing night fasts, O twice-born, one should, on Punarvasu, give a prastha of rice grown in wet fields, with ghee in a vessel made of udumbara wood. Placing it in a vessel, this should be offered to a Brahmin along with gold; on the seventh day, a pair of garments should also be given at the conclusion of the vow. When the fourteenth day arrives, during the Nārada year, one should devotedly feed Brāhmaṇas with jaggery, milk, ghee, and similar offerings. Finally, a golden lotus with eight petals and a central pericarp, pure and measuring eight fingers in breadth, adorned with petals of ruby, should be fashioned and offered. Thus, O sage, is the sacred sequence of worship and offerings, performed in harmony with the constellations, leading the devotee to fulfillment of all desires, freedom from sin, and honor in the world of the Lord.