Hear now, O noble one, of the offerings and vows that bring supreme merit and fulfillment. It is said that whatever exists, whatever can be offered in this world, should be given to the twice-born for one's own benefit. With devotion, one prays—“O Hiranyagarbha, Achyuta, Rudra-formed Lord, fulfill all our desires.” To Purushottama, together with Lakshmi and his consort, one should offer a golden bed, pure and flawless, reciting the proper mantra. Such gifts are never in vain. Just as devotees of Vishnu are untouched by misfortune, so too does this act bestow beauty, health, and supreme devotion to Kesava. As Janardana’s bed is never bereft of Lakshmi, so may one’s own bed never be empty, birth after birth. Having offered all—cloth, garlands, ointments—to the knower of constellations, the Brahmin is then respectfully dismissed. Throughout the observance of the constellations, one should fast, taking only oil and salt, or whatever food is possible, always being honest and free from deceit regarding wealth. By worshipping the constellation person as prescribed, all desires are fulfilled, and one is honored in Vishnu’s world. Even the gravest sins—such as killing a Brahmin—committed by oneself or ancestors, are destroyed by this merit. Whoever recites or listens to this vow with devotion, O best of men, and performs it, is freed from the impurities of the Kali age and gains all the fruits of Murari’s glory. But what of those who cannot fast, whether due to inexperience or illness? For them, it is permitted to eat at night during the vow; even so, great and inexhaustible merit is attained. This is known as the Ādityaśayana vow, which requires proper worship of Śaṅkara, as the Purāṇa-knowers have declared for certain lunar constellations. When the seventh lunar day falls on Hasta and is also a Sunday, or during the Sun’s transit, that time is supremely auspicious for fulfilling all desires. On such days, one should worship Umā and Maheśvara with the Sun's names, and offer pūjā to the Sun on a Śivaliṅga. There is no distinction between Umāpati and Ravi; therefore, one should worship Śambhu in the home. The worship is detailed and reverent: obeisance to Sūrya at the hands, to Arka at the feet, to the ankle region in Citrā, to the shanks in Svātī for Puruṣottama, to the knees in Viśākhā for Dhātṛ. In Anurādhā, both thighs are worshipped as Sahasrabhānu’s; in Jyeṣṭhā, obeisance to Anaṅga at the secret part; to Indra and Soma at the base of the hips. When Pūrvā and Uttarāṣāḍhā conjoin, one offers obeisance to Tvaṣṭṛ at the navel, to Saptataraṅgama; to Tīkṣṇāṃśu at Śravaṇa, at the belly; to Vikartana at the back in Dhaniṣṭhā. The eyes are worshipped as the destroyer of darkness in Jalādhipa; the arms as Caṇḍakara’s in Pūrvā and Uttarābhādrapadā. Both hands are honored as the lord of the Sāmans; in Revatī, the nails; in Aśvinī, obeisance to the seven-horse charioteer. 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 Murāri’s; obeisance to Hari; to Savitṛ at the tongue; to Śaṃkara at the nose, and again in Punarvasu. The forehead is worshipped as that of the lotus-beloved; in Puṣya, the hair for the Veda-bodied one; in Sārpa, the crown for the gods’ beloved; in Maghā, the ears for Gogaṇeśa. In Pūrvā Phalgunī, Śambhu’s eyes are worshipped for the honor of cows and Brahmins; in Uttarā Phalgunī, the eyebrows as Viśveśvara’s. Obeisance is offered to the wielder of noose, goad, trident, lotus, skull, serpent, moon, and bow; to Śiva, the root cause of the destruction of Gajāsura, Kāma, Pura, Andhaka, and others. All these weapons and more are to be worshipped as belonging to Viśveśvara. Food taken during this vow should be pure—free from oil, greens, meat, salt, or leftovers. After performing night fasts, on Punarvasu, one should offer a prastha of rice grown in wet fields, with ghee, in a vessel of udumbara wood. This is given to a Brahmin, along with gold. On the seventh day, a pair of garments should also be gifted at the vow’s conclusion. When the fourteenth day arrives in the Nārada year, one should feed Brahmins with offerings of jaggery, milk, ghee, and similar foods. Then, a golden lotus with eight petals and a central pericarp, pure and eight fingers broad, adorned with ruby petals, should be crafted. A special bed is prepared, flawless and complete—with pillow, resting place, comfortable seat, and fan. It is furnished with vessels, footwear, umbrella, chowrie, seat, mirror, ornaments, fruits, cloth, and unguents. Upon it, the lotus is placed and adorned with virtues, and a tawny, milk-yielding cow, covered in cloth and of good character, is brought forth. A cow with silver hooves, golden horns, a calf, and a bronze milking vessel is offered in the forenoon with mantras, being careful never to step over her. One prays: “Just as your resting place, O Sun, is never empty—always radiant, steadfast, prosperous, and delightful—may my accomplishments be so.” And again: “As the gods know none superior to you, O faultless one, lift me up from the endless ocean of worldly sorrow.” After circumambulating and bowing, the Brahmin is respectfully dismissed, and all the gifts—the bed and the rest—are taken to his house. This vow of the moon-crested one should remain secret, not to be revealed to the wicked, the hypocrite, the one led astray by false logic, or the blasphemer; nor to one who indulges in excessive slander. It is to be shared only with the devoted and self-controlled, for it brings joy and is dear to Śiva. Even a single syllable of this vow, say the Veda-knowers, destroys great sins in people. He who is separated from relatives, sons, wealth, or wives, yet brings joy to the gods by this vow, does not encounter disease, sorrow, or suffering. Nor does any woman who performs this with great devotion. Thus, the observance brings supreme blessing and liberation to all who undertake it with faith.