Thus, when he was addressed in this manner, he became peaceful and, by his own will, took on a new form. In that very instant, O King, he was born once again as a planet. There was a time when you yourself witnessed his splendid worship and offerings being performed by a Śūdra, and you were present there to see it. Because of seeing that act of worship, you were born with great beauty, as a god, a terror to enemy clans, and endowed with many wonderful qualities that have become widely renowned. For this reason, both the gods and the Dānavas call you Virocana, since you had witnessed the sacred vow performed by the Śūdra. I was filled with amazement at such beauty and radiance, and when I exclaimed, “Excellent, excellent!” he replied, “Ah, what great glory!” Indeed, by simply witnessing such acts, one attains beauty and prosperity—how much greater must be the result of actually performing them! Yet, because the devoted gift of cows and other offerings by the son of the Earth was once disparaged, your birth took place in the womb of the enemy of the gods; thus, you were born as a Daitya. Having heard these words from the great-souled Bhārgava, the heroic son of Prahlāda questioned him further. Virocana said, “O venerable one, I wish to hear in detail about that vow. Please describe the greatness and the procedure of the charity I once saw being given.” Hearing these words, the Brāhmaṇa respectfully replied, “O Dānava, on the fourth day, the day of Aṅgāraka, this vow is to be performed. On that day, one should bathe with clay while adorned with a ruby; facing north, after bathing, one should recite the mantra to Agni, the lord of the gods. The Śūdra, maintaining silence, should meditate on Bhauma, abstaining from all pleasures. When the sun has set, he should anoint himself with cow dung. The courtyard should be beautifully decorated with garlands of flowers all around. After worshipping there, one should draw an eight-petaled lotus with saffron; if saffron is not available, red sandalwood may be used. Four hand-shaped offerings should be prepared, accompanied by food and other edibles. Red rice grains mixed with rubies are to be placed at the four corners, along with various kinds of fruits. All manner of fragrant substances and garlands should be arranged in a similar way. Then, after worshipping a tawny cow with golden horns, silver hooves, and a bronze milking vessel, adorned in fine cloth— A strong, red-hoofed, gentle ox should be prepared, along with seven types of grains wrapped in cloth, and a golden figure of a man the size of a thumb, with long arms. A four-armed golden figure should be placed in a copper vessel, on a bed of jaggery mixed with ghee, and given to one who knows the Sāma hymns, has mastered his senses, and is endowed with beauty, eloquence, and good conduct. All these things should be given to a twice-born householder, but never to one who is deceitful. O noble son of the earth, this is the sweat-born offering of Pinākin. Desiring beauty, I have taken refuge in you; please accept this arghya, this homage. Having offered arghya with the proper mantra and water mixed with red sandalwood— Then, one should worship the excellent Brāhmaṇa with red garlands, garments, and similar gifts. With the same mantra, one should give land along with a pair of cows. A bed, furnished with all necessary items, should also be given, as well as whatever is most desired in the world and whatever is dearest to the giver at home. All these things should be given to one who possesses the required qualities, by anyone wishing for inexhaustible merit from the gift. After circumambulating, one should respectfully dismiss the best of Brāhmaṇas. A night fast should be observed, taking only milk, and the ritual should be performed with eight pieces of charcoal. Now I shall tell you the merit gained from this observance. A person endowed with beauty, good fortune, and prosperity is born life after life; he becomes a devotee of Viṣṇu or Śiva, and the lord of the seven continents. For seven thousand aeons, he is honored in the world of Rudra. Therefore, O lord of the Daityas, you too should observe this vow. Thus instructed by Bhṛgu’s descendant, the Daitya performed the entire vow. And you too, O King, should do likewise, for the knowers of the Veda declare its merit to be inexhaustible. Whoever listens to this with an attentive mind, for him also the Lord bestows all blessings. Bhīṣma then asked, “For one who cannot fast but desires the same result, or because of lack of practice or illness, what vow is prescribed?” Pulastya replied, “For those unable to fast, eating only at night is prescribed. Now listen to the great vow in which this is included. The worship of Śaṅkara known as Ādityaśayana, as described, is declared by those learned in the Purāṇas to be performed on certain conjunctions of stars. When the seventh lunar day falls under the Hasta constellation and it is Sunday, and also when the Sun transits into a new sign, that date is considered to fulfill all desires. On such occasions, one should worship the images of Umā and Maheśvara with the names of the Sun; both the worship of the Sun and the Śiva liṅga should be performed together. No distinction is to be made between Umāpati and Ravi; therefore, O best of kings, one should worship Bhānu, the Sun, at home. With the Hasta constellation, obeisance should be offered to Sūrya at the feet; with Citrā, at the ankles; with Svātī, at the shanks, to Puruṣottama the Sustainer; with Viśākhā, at the knees. With Anurādhā, both thighs of the thousand-rayed one are to be worshipped; with Jyeṣṭhā, obeisance is offered to Anaṅga at the secret parts; with Mūla, to Bhīma at the hips. In Pūrvā and Uttarāṣāḍhā, the navel is worshipped with obeisance to Tvaṣṭṛ, the lord of the seven horses; with Śravaṇa, the belly to Tīkṣṇāṃśu; with Dhaniṣṭhā, the back to Vikartana. The chest is to be worshipped as the destroyer of darkness in the mansion of Śatabhiṣā; in Pūrvabhādrapadā and Uttarabhādrapadā, the arms are worshipped to Caṇḍakara. In Revati, both hands are to be worshipped as the lord of the Sāman hymns; in Aśvinī, the nails are to be worshipped with obeisance to the bearer of the seven-horsed chariot. In Bharaṇī, the throat is worshipped as the abode of firmness, with the words ‘obeisance to the illuminator of the day’; in Rohiṇī, the neck is worshipped as the seat of fire, O Bhārata. Thus, the prescribed worship, when performed with devotion and understanding, brings forth the highest merit and blessings, as declared by the wise.