O wise Nārada, listen as the sacred teachings unfold, revealing the immense merit of certain vows and observances, whose fruits are beyond measure. Even the great Bṛhaspati, Indra, Pitāmaha, the hosts of Siddhas, and I myself—even if I possessed millions of tongues—could never fully describe the endless rewards that arise from these acts. Those who, beloved by the immortals, recite, remember, or simply listen without envy to the liberating observance of Śiva Caturdaśī, which is acclaimed by countless heavenly maidens, remain untouched by blame. Such steadfast devotion brings only blessings. Any woman who performs this vow with deep reverence, having sought the consent of her husband, children, or teachers, attains, by the grace of the Supreme Lord, the supreme abode of Pinākapāṇi, Lord Shiva himself. Now, Nārada, hear of the greatness of renunciation—a fruit that is imperishable and supreme, granting all desired results in this world. In the auspicious month of Mārgaśīrṣa, on the third day, or on the twelfth, eighth, or fourteenth day of the bright fortnight, one should begin the vow, having a Brahmin recite the sacred texts. In other auspicious months, as well, one should feed Brahmins with sweet rice, giving according to one's capacity, always accompanied by proper gifts. For a year, except for medicinal needs, one should abstain from eighteen kinds of grains, as well as other fruits and roots, and prepare images of Rudra and Dharmarāja with a bull and gold. Among the fruits to be offered are gourd, citron, eggplant, jackfruit, amrataka, wood apple, kaliṅga or vālukam, coconut, sacred fig, jujube, lemon, banana, kashmara, pomegranate—sixteen fruits in all, each cleansed as one is able. There are also radish, Indian gooseberry, jambū, tamarind, amardaka, kaṅkola, cardamom, tuṇḍīra, karīra, kuṭaja, and śamī. One should have made of silver: a fig (audumbara), a coconut, two grapes, and two eggplants—these sixteen fruits. In copper, one should prepare a palmyra fruit, agasti fruit, pinda fruit, kashmari fruit, surana tuber, red yam, kanakāhva fruit, cirbhiṭa, citravalli fruit, silk-cotton fruit, mango, niṣpāva, licorice, banyan, mudga, and patola—these sixteen, all according to one's means. Next, two water pots should be prepared, with grain placed above and covered with cloth. Fine garments are arranged as bedding atop these. Three vessels for food are set, accompanied by a bull representing Yama and Rudra, together with a cow. On an auspicious day, a peaceful Brahmin who has a family is honored, along with his wife, and these offerings are presented. Just as countless immortals dwell in all these fruits, so may devotion to Shiva arise in the heart through the vow of giving all fruits. As Shiva and Dharma always grant endless rewards, so may the act of giving these fruits bring boons from them both. May endless rewards be mine, birth after birth, just as the fruits are endless for devotees of Shiva at all times. May I always perceive no difference between Shiva, Vishnu, the Sun, and the Lotus-born, and may Shankara, the Soul of the Universe, always be mine. Having given all these offerings and adorned them with ornaments, if able, one should also give a bed furnished with all accessories. If unable, then only the prescribed fruits, along with two water pots and two golden images of Shiva and Dharma, should be given. After giving to a Brahmin, one may eat, keeping speech pure and avoiding oil, and, as able, feed other Brahmins as well. The knowers of the Veda declare this vow of giving all fruits to be auspicious for devotees of Bhagavan, as well as for those devoted to the Sun, Vishnu, and Yoga. This vow, which grants endless fruits, should be performed by women as able; there is no other vow in this world or the next that surpasses it. For however many atoms are in the gold, silver, and copper when the fruits are ground, for that many thousands of ages one is honored in the world of Rudra. This observance removes all sins, grants long life among humans, and, even in future births, prevents the pain of losing a child, granting the abode enjoyed by Indra. Even a poor man who hears or recites this in temples or in the homes of the righteous is freed from sins and attains the blissful abode of Vishnu. Then, Nārada, the question arose: "O Lord Nandīśa, tell me of that vow which brings health to people, bestows endless rewards, and grants peace to mortals." The answer is revealed: That supreme, eternal Brahman, the abode of the universal soul, is established in the world in three forms—the sun, fire, and moon. By worshipping these, a person always attains well-being. Therefore, on Sundays, one should always observe fasting at night. When the day of the sun coincides with the hand, then, on a Saturday, one should eat only once, free from envy. On Sunday night, after feeding the best of Brahmins, a lotus with twelve leaves is prepared, using red sandalwood. The sun is inscribed and placed with reverence facing east, Divākara in the southeast, Vivasvat thereafter, Bhaga in the southwest, Varuṇa on the western petal, Mahendra and Anila, Āditya on the northern side, Śānta in the northeast, and the horses of the sun in the center. Aryaman is placed in the south, Mārtaṇḍa in the west, Ravi in the north, and Bhāskara in the center. Arghya is offered with water scented by red flowers, mixed with sesame and red sandalwood, into that lotus, accompanied by the recitation of a sacred mantra: "Soul of time, soul of all beings, essence of the Vedas, whose face is everywhere—you who are in the forms of Agni and Indra, protect me, O Divākara. I praise Agni; homage to you. In food and strength, O Bhāskara. O Agni, come, bestower of boons; salutations to you, lord of lights." Such is the greatness and sanctity of these vows and observances, O Nārada, whose fruits are boundless and whose blessings endure through countless ages.