As the tale unfolds, the gods and Dānavas alike address him as Virocana, for his remarkable vow and radiant form astounded all, especially when such devotion was witnessed from a Śūdra. The splendor of his actions drew praise—"Excellent, excellent!" was the cry, marveling at his supreme greatness. Merely seeing the vow bestowed beauty and prosperity; how much greater must be the reward for those who actually perform it! Through the devoted offering of cows and other gifts to the son of the earth, even though some disparaged it, Virocana’s birth in the womb of the enemy of the gods was attributed to this very act. Upon hearing these words from the noble Bhārgava, the heroic son of Prahrāda was filled with wonder and asked again, eager to learn fully the truth of the vow and the giving he had witnessed in a previous existence. He implored Bhārgava to describe the greatness and procedure of the vow properly. Thus, Bhārgava spoke in detail: On the fourth day, when the planet Aṅgāraka (Mars) is prominent, one should bathe with clay and adorn oneself with padmarāga gems. Facing north, the fire is placed as the head of the ritual, and mantras are recited. The Śūdra sits in silence, remembering Bhauma, abstaining from all enjoyment. When the sun has set, the courtyard is smeared with cow dung and decorated with garlands of flowers and unbroken grains. After worship, a lotus with eight petals is drawn using kuṅkuma; if kuṅkuma is unavailable, red sandalwood may be used. Four containers are prepared, filled with food and delicacies, especially rice from red śālī grains, and adorned with padmarāga gems. These are placed in the four corners, accompanied by various fruits, perfumes, garlands, and similar offerings. After worshipping a tawny cow with golden horns, one offers a silver vessel, a bronze milking vessel, a cow with her calf, a gentle red draught animal, and grains wrapped in seven cloths. A golden figure of a man, the size of a thumb and with long arms—four arms—is placed in a golden vessel above jaggery mixed with clarified butter. All these should be given to a twice-born householder, self-controlled and of good conduct, for the sake of all sacrifices. The offering must not be given to a hypocrite, but to an excellent Brāhmaṇa, with devotion and joined hands, first reciting the mantra: "O noble son of the earth, born of the sweat of Pināka-wielder, I have come to you seeking your form; accept this offering, salutations to you." After giving the offering with this mantra, using water mixed with red sandalwood, the excellent Brāhmaṇa is worshipped with red garlands, garments, and other items. With the same mantra, the Bhauma offering is given along with a pair of cows and, as one is able, a bed with all its furnishings. Whatever is most desired in the world, and whatever is dearest in one’s house, should be given to one possessing those qualities by anyone wishing for inexhaustible merit. After making a circumambulation and dismissing the foremost Brāhmaṇa, one eats at night food without salt, mixed with clarified butter. Whoever performs this Angaraka Ashtaka with devotion, whether four times or more, accrues great merit: they become endowed with beauty, good fortune, and wealth in birth after birth, become devotees of Vishnu or Shiva, and may even become lord of the seven islands. For seven thousand aeons, they are honored in Rudra’s realm. Therefore, O lord of the Daityas, you too should observe this vow. Having spoken thus, the son of Bhrigu departed, and the Daitya performed everything as instructed. You too, O king, should do all this, for the knowers of the Veda declare its merit to be inexhaustible. Having agreed, he worshipped Pippalada and carried out his words, performing deeds of wondrous power. Whoever listens to this with undistracted mind also receives success granted by the Blessed Lord. Now, O king, listen concerning the worship of Shukra for pacification, to be performed at the beginning and end of a journey, and also at the rising of Shukra. In a vessel of silver, gold, or bronze, filled with white flowers and cloth, and with white rice, one should prepare the offering. Pure silver is arranged for Shukra, adorned with pearls, and all is offered to the singer of Sama with the mantra: "Salutations to you, Lord of all worlds; salutations to you, son of Bhrigu, O sage; for the accomplishment of all aims, accept this arghya; obeisance to you." By performing this at Shukra’s rising and at the start of journeys, one obtains all desires and is honored in the world of Vishnu. Until Shukra’s worship is completed with auspicious garlands, cakes, wheat, and chickpeas, one should not eat food, for the fulfillment of three desires. In the same way, the worship of Vachaspati is explained: In a golden vessel, place gold representing the preceptor of the gods. Adorned with yellow flowers and cloth, after bathing with mustard, with the union of palasha and asvattha, and with the five products of the cow. Clad in yellow unguent and garment, one performs a ghee offering; after bowing, it is presented together with a cow to a Brahmin. The mantra is: "Salutations to you, Lord of the Angirases, master of speech, O Brihaspati; repeated salutations to you, who are nectar for those afflicted by cruel planets." By performing the worship of Brihaspati at his transit, and at the beginning of journeys and auspicious occasions, all desires are attained. Then, a plea is made: "O Blessed One, deliverer from the ocean of worldly existence, declare to me some vow that bestows heaven, health, and happiness." The response comes: The solar observance called the Auspicious Seventh, the Saptami, removes sorrow, bestows abundant fruit, and destroys sin. The meritorious Śarkarā Saptamī, Kamala Saptamī, Mandāra Saptamī, and the auspicious Śubha Saptamī all bestow good fortune. All these are said to yield endless results and are worshipped by gods and sages alike. Their procedures are explained in proper order, promising blessings to all who observe them with faith and devotion.