Having resolved to undertake a sacred vow, one should begin by bathing with clay, while adorned with a ruby, facing north. After this purifying bath, the devotee recites the prescribed mantra to Agni, the lord of the gods. If the practitioner is a Śūdra, he remains silent and meditates upon Bhauma, abstaining from all pleasures; and, when the sun has set, he anoints himself with cow dung as an act of sanctification. The courtyard where the worship is to take place is then beautifully decorated with garlands of flowers on all sides. After offering worship there, an eight-petaled lotus is drawn on the ground using saffron. If saffron is not available, red sandalwood serves as a worthy substitute. Four hand-shaped offerings are prepared, accompanied by various foods and edibles. At the four corners of the lotus, red rice grains mixed with rubies are placed, along with a variety of fruits. All kinds of fragrant substances and garlands are likewise arranged. Next, the ritual calls for the worship of a tawny cow, splendidly adorned with golden horns, silver hooves, and a bronze milking vessel, draped in fine cloth. Alongside this, a strong, red-hoofed, gentle ox is brought forth, together with seven kinds of grains wrapped in cloth, and a golden figure of a man, no larger than a thumb, with long arms. For one who is learned in the Sāma melodies, who has conquered the senses and is endowed with eloquence, beauty, and good conduct, a golden four-armed figure is placed in a copper vessel atop jaggery mixed with ghee. All these offerings are to be presented to a twice-born householder of noble character, never to one who is deceitful. This, the sage declares, is the sacred sweat-born offering of Pinākin. With devotion, the worshipper prays: "Desiring beauty, I have taken refuge in you; accept this arghya—homage to you." Arghya, the ceremonial water mixed with red sandalwood, is offered with the appropriate mantra. The excellent Brāhmaṇa is then worshipped with red garlands, garments, and other auspicious items. With the same mantra, land is gifted to him, along with a pair of cows. A bed, furnished with all necessities, is also given, as well as whatever is most cherished and precious in the devotee’s home and heart. All these gifts are to be offered to one who possesses noble qualities, by anyone who seeks inexhaustible merit. Afterwards, the devotee circumambulates the Brāhmaṇa and respectfully takes his leave. A night fast is then observed, with only milk taken as nourishment. The ritual is performed with eight pieces of charcoal. The merit gained from this vow is now revealed: such a person is blessed with beauty, fortune, and prosperity, birth after birth. He becomes a devotee of Viṣṇu or Śiva, and is exalted as lord of the seven continents. For seven thousand aeons, he is honored in the world of Rudra. Therefore, the sage advises, even the lord of the Daityas should undertake this vow. Thus instructed by the descendant of Bhṛgu, the Daitya performed the entire vow. And so, O king, should you, for the knowers of the Veda declare its merit inexhaustible. Moreover, anyone who listens to this account with a focused mind shall also receive the Lord’s blessings in full. Bhīṣma then inquires, "What of those who are unable to fast but desire the same result, perhaps due to lack of practice or illness? What vow is prescribed for them?" Pulastya responds: "For those unable to fast, eating only at night is prescribed. Listen now to the great vow that encompasses this." He describes the worship of Śaṅkara known as Ādityaśayana, a rite taught by the learned in the Purāṇas, to be performed at auspicious conjunctions of stars. When the seventh lunar day coincides with the Hasta constellation on a Sunday, or during the Sun’s transit, that date is especially potent for fulfilling all desires. On such occasions, the images of Umā and Maheśvara are to be worshipped with the names of the Sun; both the worship of the Sun and the Śiva liṅga are to be performed together. No distinction is to be made between Umāpati and Ravi; thus, the Sun—Bhānu—should be worshipped at home. The worship proceeds in harmony with the lunar mansions: with Hasta, obeisance is offered to Sūrya at the feet; with Citrā, at the ankles; with Svātī, at the shanks, to Puruṣottama; with Viśākhā, at the knees. With Anurādhā, both thighs of the thousand-rayed one are honored; with Jyeṣṭhā, obeisance to Anaṅga at the secret parts; with Mūla, to Bhīma at the hips. In Pūrvā and Uttarāṣāḍhā, the navel is worshipped as Tvaṣṭṛ, lord of the seven horses; with Śravaṇa, the belly to Tīkṣṇāṃśu; with Dhaniṣṭhā, the back to Vikartana. The chest is worshipped as the destroyer of darkness in Śatabhiṣā; in Pūrvabhādrapadā and Uttarabhādrapadā, the arms to Caṇḍakara. In Revati, both hands are honored as the lord of the Sāman hymns; in Aśvinī, the nails as 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 as the seat of fire. In Mṛgaśīrṣa, the tongue is worshipped as belonging to the enemy of Pura; in Ārdrā, the teeth as of Hara; in Punarvasu, the nose as of Śaṅkara, with the words "obeisance to Savitṛ." On Puṣya, the forehead is honored as dear to the lotus-faced one; on Ēlākā, as the bearer of the Vedic body; in Āśleṣā, the ears as dear to the gods, on the head. In Pūrvaphālgunī, the eyes of Śaṃbhu are worshipped as most worthy, delight of cows and Brāhmaṇas; in Uttaraphālgunī, the eyebrows as belonging to the Lord of all. Obeisance is offered to Śiva, wielder of noose, goad, lotus, trident, skull, serpent, and the crescent moon bow; the root cause of the destruction of Gayāsura, Anaṅga, Purā, Andhaka, and others. After worshipping all the limbs in this manner, the head is honored as belonging to the Lord of all. Throughout, the devotee abstains from oil, meat, salt, and leftovers, and observes night vigils. At Punarvasu, a prastha of rice grown in wet fields, a fig, and clarified butter are offered, placed in a vessel and presented to a Brāhmaṇa along with gold. On the seventh day, a pair of garments is given to conclude the vow. On the fourteenth day, beginning with Bhāratī, a Brāhmaṇa is fed with devotion, with jaggery, milk, ghee, and other auspicious foods. A golden lotus with eight petals and a central seed-vessel, pure and eight finger-breadths in size, adorned with ruby petals, is crafted. A well-formed bed is prepared, free from knots and defects, furnished with pillows and canopies, and covered with soft bedding. Thus, the ritual is brought to its graceful completion, bestowing blessings upon the devotee for all time.