Hear now the sacred narrative of auspicious rites and vows, as revealed in the ancient scriptures, unfolding in reverent detail. At the close of each year, having offered arghya at night—pure, without oil—one is enjoined to craft, according to ability, a golden and excellent lotus and a figure of a two-armed man. Alongside these, a tawny cow of great worth, adorned with golden horns, silver hooves, and accompanied by a bronze milking vessel and her calf, is to be presented. The calf’s vessel is filled with jaggery in a copper pot. All these, together with the lotus and the man, form the offering. The ritual proceeds with honoring a worthy Brahmin: he is adorned in red garments, garlands, and incense, and duly respected. The donor then resolves to give the man and lotus with golden horns to a person distinguished by many vows and gifts, free from defects, self-controlled, a humble householder. With deep reverence, salutations are offered again and again to the destroyer of sin, the soul of the universe, the seven-horsed Sun, 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 such a manner, their sins are destroyed, and they ascend to the abode of the Sun, fanned by rows of white chowries. Attaining the fullness of righteousness, a king becomes free from sorrow, suffering, fear, and disease, and is repeatedly made lord of the seven islands, endowed with an invincible form and immeasurable energy. A woman devoted to her husband, elders, and deities, who embodies the Veda day and night, likewise attains the world honored by the immortals, as surely as the sun rises—there is no doubt. Even one who recites, hears, or approves the recitation of this account is worshipped by the immortals in Indra’s realm and dwells eternally in heaven. Now, the inexhaustible fruits of observing the Saṅkrānti and Udyāpana rites are declared, bestowing all desired results in the next world. The Saṅkrānti vow is observed during the solstice or equinox. On the day prior, after brushing the teeth and eating only one meal, on Saṅkrānti day, one bathes in the morning with sesame seeds as prescribed. At the sun’s transition, an eight-petaled lotus is made with sandalwood paste on the ground, with a central pericarp, and the Sun is invoked there. Sūrya is placed in the pericarp, Āditya to the east; 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. Mārtaṇḍa is placed in the north, Viṣṇu in the northeast. Worship is performed on the altar with fragrant substances, garlands, fruits, and offerings. According to one’s means, 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, accompanied by the invocation: “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 procedure is performed each month, or at the end of the year, or carried out twelvefold. At year’s end, after satisfying the fire and foremost Brahmins with ghee and milk, twelve water pots are offered, each with a cow adorned with jewels and golden lotuses. Cows yielding milk and of good character, with righteous horns and silver hooves—eight or seven—are given, with bronze milking vessels, garlands, and cloths. If unable, at least four cows; if afflicted by poverty, a single tawny cow is offered to a foremost Brahmin. The earth itself, adorned with gold, is given; if unable, with silver or copper; if even that is not possible, an image is made and given with a golden sun. Deceit regarding wealth is forbidden, for one who acts so falls, without doubt. For as long as the earth endures, together with the seven oceans and the great mountains headed by Mahendra, the performer is honored by the hosts of Gandharvas on the summit of heaven. When karma is exhausted, he becomes lord of the seven continents, with noble lineage and good conduct, possessing a flawless body at the beginning of creation, with his wife, honored by many sons and descendants at his feet. Thus, whoever recites, hears, or 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, the supreme vow of Viṣṇu, called the Vibhūti Dvādaśī, honored by all the gods, is declared. In the months of Kārttika, Caitra, Vaiśākha, Mārgaśīrṣa, Phālguna, or Āṣāḍha, on the bright tenth day, one eats lightly, performs evening worship, and undertakes the vow. On the eleventh day, remaining without food, after worshipping Janārdana, one takes food on the twelfth day together with Brahmins, praying that the vow proceeds without obstacle and bears fruit. Before sleeping, one offers salutations to Nārāyaṇa. At dawn, after bathing and reciting prayers, pure in heart, Puṇḍarīkākṣa is worshipped with white garlands and ointments. The worship proceeds: “Salutations to Vibhūti” at the feet, “To Aśoka” at the knees, “To Śiva” at the thighs, “To the Universal Form” at the hips; “To Kandarpa” at the genitals, “To Āditya” at the hands, “To Dāmodara” at the abdomen, “To Vāsudeva” at the breasts; “To Mādhava” at the chest, “To the One with longing” at the throat, “To Śrīdhara” at the face, “To Keśava” at the hair; “To Śārṅgadhara” at the back, “To Varada” at the ears. His own names—Śaṅkha, Cakra, Asi, Gadā, and Padma—are worshipped at the hands. The head is worshipped as “To the All-Self,” with salutations. A golden fish, together with a lotus, is made and placed with a water pot before the deity. A vessel of jaggery mixed with sesame, wrapped in white cloth, is kept. At night, vigil is maintained with stories from the epics. At dawn, a golden lotus with a water pot is offered to a Brahmin with a family, presenting it as the deity. The prayer is made: “Just as you, O Lord, are never separated from your powers, so too, uplift me from the mire of endless suffering in saṃsāra.” Each month, the images of the ten incarnations, as well as Dattātreya and Vyāsa with a lotus, are given in order, avoiding heretics, for as many years as possible. Having completed twelve observances of the twelfth day, at the end of the year, a bed with a salt mountain and a cow is given to the guru, according to ability. One who is able gives a village or a field with a house, honoring the guru with garments, ornaments, and decorations. After feeding other excellent Brahmins according to means, gifts of garments, cows, jewels, and wealth are given. Those with little means perform as able, little by little, throughout the year. Thus are the sacred observances and offerings, which elevate the soul, destroy sin, and bestow honor among the immortals, as taught in the ancient scriptures.