For those who find themselves unable to observe a full fast during this sacred vow, it is permitted to eat at night; even so, great and inexhaustible merit is attained. This observance is known as the Ādityaśayana vow, and it is to be performed with proper worship of Śaṅkara, as declared by the knowers of the Purāṇas, especially during certain auspicious lunar constellations. When the seventh lunar day coincides with the Hasta constellation and falls on a Sunday, or during the Sun’s transit, such a date is universally auspicious for fulfilling all desires. On this day, one should worship Umā and Maheśvara, invoking the names of the Sun, and perform pūjā to the Sun upon a Śivaliṅga, following the prescribed rituals. There is no distinction between Umāpati (Śiva) and Ravi (the Sun); thus, O best of sages, worship of Śambhu should be performed at home. In this worship, obeisance is offered to various aspects of the Sun and Śiva, corresponding to different parts of the body and the lunar constellations. To the hand, obeisance is given to Sūrya; to the feet, to Arka; to the ankle region during Citrā; to the shanks in Svātī, to Puruṣottama; to the knees in Viśākhā, to Dhātṛ. Continuing, in Anurādhā, obeisance and worship are offered to both thighs as Sahasrabhānu; in Jyeṣṭhā, 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; in Revatī, the nails are worshipped; in Aśvinī, obeisance is given 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; 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; to Śiva, the root cause of the destruction of Gajāsura, Kāma, Pura, Andhaka, and others. These and other divine weapons are always to be worshipped as belonging to Viśveśvara. Śiva is to be worshipped, and during this observance, one should partake only of food free from oil, greens, meat, salt, or leftovers. After performing night fasts, one should, on Punarvasu, offer a prastha of rice grown in wet fields, with ghee, in a vessel made of udumbara wood. Placing it in the vessel, it should be given to a Brahmin along with gold; on the seventh day, a pair of garments is also to be given at the conclusion of the vow. When the fourteenth day arrives, during the Nārada year, one should devotedly feed Brāhmaṇas with offerings such as jaggery, milk, ghee, and similar items. Then, a golden lotus with eight petals and a central pericarp, pure and measuring eight fingers in breadth, adorned with petals of ruby, should be crafted. A special bed is to be prepared, free from knots and defects, complete with a pillow, resting place, comfortable seat, and fan. It should be furnished with vessels, footwear, umbrella, chowrie, seat, mirror, ornaments, as well as fruits, cloth, and unguents. Upon this bed, the golden lotus should be placed and adorned with virtues, and a tawny cow, endowed with cloth, of good character and yielding milk, should be placed. A cow with silver hooves, golden horns, a calf, and a bronze milking vessel should be given, in the forenoon with mantras, ensuring not to step over her. The devotee prays: “Just as your resting place, O Sun, is never empty—always radiant, steadfast, prosperous, and delightful—so may my accomplishments be. As the gods know no one superior to you, O faultless one, in the same way, lift me up from the endless ocean of worldly sorrow.” Then, having circumambulated and bowed, the devotee dismisses, and all the items—bed and the rest—are taken to the Brāhmaṇa’s house. This vow of the moon-crested one should not be revealed to the wicked, the hypocrite, the one corrupted by false logic, or the blasphemer, nor to one who speaks excessive slander. This secret should be told only to a devoted and self-controlled person; it brings joy and is of Śiva. Even a single syllable of this, say the knowers of the Veda, destroys great sins in people. He who is separated from relatives, sons, wealth, or wives, yet brings joy to the gods, does not encounter disease, nor sorrow or suffering; nor does any woman who performs this with great devotion. This vow was performed by Vasiṣṭha, by the conqueror of cities, by Kubera, and by Indra; by the mere praise of which, all sins are destroyed—of this there is no doubt. Now, the Kṛṣṇāṣṭamī is declared, which destroys all sins, brings peace, liberation, and especially victory to men. One should worship Śaṃkara in Mārgaśīrṣa, Śambhu in Pauṣa, Maheśvara in Māgha, and Mahādeva in Phālguna. Sthāṇu is to be worshipped in Caitra, Śiva in Vaiśākha, Paśupati in Jyeṣṭha, and Ugra in Āṣāḍha. Śarva is worshipped in Śrāvaṇa, Tryambaka in Nabhasya, Hara in Āśvayuja, and Īśāna in Kārttika. On all Kṛṣṇāṣṭamīs, one who is able should worship Brāhmaṇas with cows, land, gold, and garments, having fasted as a devotee of Śiva. Having consumed the five products of the cow—urine, ghee, milk, sesame, barley, kusa-water, cow horn, cow dung, sirisha, arka, bilva leaves, and curd—one should worship Shankara at night. The great sages know these six trees: asvattha, vata, udumbara, plaksha, palasha, and jambu. In the months of Margashirsha and Ashadha, one should, every other month, eat a single dantapavana leaf from each of these trees. One should offer arghya to the deity—a black cow with black garments—and at the conclusion, curd-rice, a canopy, a banner, and a fan. Thus, the sacred observances and offerings are fulfilled, bringing merit, liberation, and joy to those who undertake them with devotion and reverence.