O wise Nārada, listen as the sacred observances unfold, revealing the path to well-being and divine favor. It is taught that by worshipping the sun with devotion, especially on Sundays, a person attains auspiciousness and peace. Thus, each Sunday, one should observe a fast through the night, dedicating the day to reverence. When the day of the sun aligns with the hand, on a Saturday, one should eat only once, free from envy or malice. Then, on Sunday night, after honoring and feeding the best of Brahmins, a special ritual is prepared: a lotus with twelve leaves, crafted from red sandalwood. Upon this lotus, the sun is inscribed and placed reverently, facing east. Divākara is set in the southeast, followed by Vivasvat. Bhaga, the deity, occupies the southwest; Varuṇa is honored on the western petal. Mahendra and Anila are placed likewise, and Āditya presides on the northern side. In the northeast, Śānta is set with reverence, and in the center, the horses of the sun are positioned. Aryaman is placed in the south, Mārtaṇḍa in the west, Ravi in the north, and Bhāskara in the very heart of the lotus. Into this sacred arrangement, one offers arghya—water scented with red flowers, sesame, and red sandalwood—while reciting a powerful mantra: “Soul of time, soul of all beings, essence of the Vedas, whose face is everywhere, who manifests as Agni and Indra—protect me, O Divākara.” Further prayers are offered: “I praise Agni; homage to you. In food and strength, O Bhāskara. O Agni, come, bestower of boons; salutations to you, lord of lights.” After offering arghya, it is released at night, free from oil. At the conclusion of the year, one prepares a golden, excellent lotus and a two-armed figure, according to one’s means. A tawny cow with golden horns, silver hooves, a bronze milking vessel, and her calf—filled with jaggery in a copper pot—are also prepared. These, along with the lotus and the man, are given in charity. The Brahmin is honored with red garments, garlands, and incense, and the gifts are bestowed upon a person who has performed many vows and acts of charity, who is free from faults, self-controlled, a householder, and humble. With heartfelt salutations, one praises the destroyer of sin, the soul of the universe, the one with seven horses, the treasure of the Sāma, Ṛk, and Yajur Vedas, the creator, the boat across the ocean of existence, and the nourisher of the world. Whoever performs this year-long vow in this manner, their sins are destroyed, and they ascend to the abode of the sun, honored and fanned by rows of white chowries. Such a person attains the fullness of righteousness: a king becomes free from sorrow, suffering, fear, and disease, and is granted lordship over seven islands, again and again, endowed with an invincible form and immeasurable energy. A woman, devoted to her husband, elders, and deities, who embodies the Veda day and night, also attains the world honored by the immortals, as surely as the sun rises—there is no doubt. Even those who recite, hear, or approve the recitation of these teachings are worshipped by the immortals in Indra’s realm and dwell eternally in heaven. Now, hear of the inexhaustible fruits of observing the Saṅkrānti and Udyāpana rites, which bestow all desired results in the next world. The Saṅkrānti vow is observed during the solstice or equinox. On the day before, after brushing the teeth and taking only one meal, one must bathe in the morning with sesame seeds as prescribed on the day of Saṅkrānti. At the sun’s transition, one crafts an eight-petaled lotus with sandalwood paste upon the ground, with a central pericarp, and invokes the Sun there. Sūrya is placed in the pericarp, Āditya to the east, and salutations are offered to the hot-rayed one, to Yāmya, and to the circle of the Ṛg Veda. Savitṛ is honored in the southwest, Varuṇa and Tapana are worshipped, and Bhaga is placed in the northwest and worshipped repeatedly. In the north, Mārtaṇḍa is set; in the northeast, Viṣṇu is always placed. The altar is adorned with fragrant substances, garlands, fruits, and offerings. According to one’s ability, a water pot, a golden vessel of ghee, and a lotus are prepared and offered to a Brahmin. With sandalwood, water, and flowers, arghya is offered to the deity on the ground, reciting: “Salutation to the All, to the One of all forms, to the Abode of all, to the Self-born, to the Infinite, to the Creator, to the Lord of Ṛk, Sāman, and Yajus.” This ritual is performed every month, or at the end of the year, or twelvefold, according to one’s means. At year’s end, having satisfied the fire and foremost Brahmins with ghee and milk, twelve water pots are offered, each with a cow adorned with jewels and golden lotuses. The cows given should yield milk and be of good character, with righteous horns and silver hooves—eight or seven, with bronze milking vessels, garlands, and cloths. If unable, at least four cows are given; if afflicted by poverty, then one tawny cow is offered to a foremost Brahmin. The earth is given, adorned with gold, or with silver or copper if gold is not possible. If even that is not feasible, an image is made and given with a golden sun. No deceit regarding wealth is permitted; those who act thus fall from grace. For as long as the earth, together with the seven oceans and great mountains headed by Mahendra, endures, so long is the devotee honored by Gandharvas on the summit of heaven. When their karma is exhausted, they become lord of the seven continents, endowed with noble family and conduct, flawless body, honored with wife and many sons and descendants at their feet. Thus, whoever recites, hears, or even contemplates the entire procedure and merit of the Sun’s transition is honored by the gods in the house of the lord of immortals. Now, O Nārada, hear the supreme vow of Viṣṇu, called the Vibhūti Dvādaśī, honored by all the gods. In the months of Kārttika, Caitra, Vaiśākha, Mārgaśīrṣa, Phālguna, or Āṣāḍha, on the bright tenth day, one eats lightly, performs the evening worship, and then undertakes the vow with wisdom. On the eleventh day, one remains without food, worshipping Janārdana duly, and resolves to take food on the twelfth day together with Brahmins, praying for the vow to proceed without obstacle and become fruitful, invoking Keśava and offering salutations to Nārāyaṇa before sleeping. At dawn, after bathing and reciting prayers, pure in mind and body, Puṇḍarīkākṣa is worshipped with white garlands and ointments. The worship continues: “Salutations to Vibhūti” at the feet, “To Aśoka” at the knees, “To Śiva” at the thighs, “To the Universal Form” at the hips, “Salutations to Kandarpa” at the genitals, “To Āditya” at the hands, “To Dāmodara” at the abdomen, and “To Vāsudeva” at the breasts. Thus, through these sacred observances and heartfelt offerings, the devotee ascends the path of righteousness, attaining blessings, honor, and the favor of the divine.