In the sacred tradition, it is taught that even a Śūdra, if he possesses supreme devotion and refrains from heretical speech, may worship Soma, the peaceful one. With reverence, he should offer homage, saying, “Homage to you, O endless abode, at your feet and shanks.” He is instructed to worship both thighs as belonging to Jalodara, and the genital as the abode of Kāma. Further, repeated homage is to be offered to the giver of pleasure and delight, and the waist of the moon must always be worshipped. The belly is honored as belonging to Amṛtodara, and the navel is revered as belonging to the moon. The face of Candra is always to be worshipped, while the teeth are honored as the lords of the twice-born. The smile is to be worshipped as belonging to Candramas, and the lips as dear to the forest of Kumuda flowers. The nose is to be worshipped as the lord of the best herbs, and the eyebrows as the source of joy. Both eyes, lotus-like, are to be worshipped as belonging to the moon, and the hands as creators of blue lotuses. Homage is offered to the one worshipped in all sacrifices; both ears are to be worshipped as destroyers of demons. The forehead is to be honored as dear to the lord of the moon, and the hair as belonging to the lord of Suṣumnā. The head is to be worshipped as belonging to the moon, and homage is given to Murāri, the lord of the universe. The crown is worshipped as dear to Lakṣmī, named Rohiṇī, beloved of the lotus and the ocean of fortune, happiness, and nectar. After worshipping the goddess, the wife of the moon, with fragrant flowers, offerings, incense, and other items, one should sleep on the ground. Upon rising, after bathing, food should be offered to a Brāhmaṇa. In the morning, a water pot with gold is to be given, saying, “Homage to the destroyer of sins.” One should taste cow’s urine and eat food that is neither meat nor salty, eight or twenty times. Three morsels mixed with ghee are to be taken, fasting is observed, and stories are listened to for a while. Flowers such as kadamba, blue lotus, ketaka, jasmine, red lotus, and the hundred-petaled lotus should be used in worship. Unwithered flowers, sinduvāra, mallikā, white flowers, karavīra, and śrī-campaka are also to be offered to Candramas. In the months beginning with Śrāvaṇa, these flowers are offered in order. In whichever month the vow is performed, Hari should be worshipped with those flowers. Thus, for a year, one should observe the vow properly. At its conclusion, a bed complete with bedding should be given. An image of Rohiṇī and Candra should be made of gold—the moon six fingers in size, Rohiṇī four fingers. The image should be adorned with eight pearls and have white eyes, placed upon a milk pot, with a bronze vessel and rice grains. In the morning, rice grains joined with sugarcane fruit are to be given with mantra, then placed in a white vessel with a golden mouth and a silver hoof attached. A cow, with clothing and a vessel, and a conch used as a vessel, should be given. The Brahmin couple is to be adorned with ornaments and endowed with virtues. One should conceive the Brahmin and his wife as the moon, just as Rohiṇī never abandons Krishna’s bed. There is no difference between this moon-form and the splendor of the ritual, for just as the moon grants supreme bliss and liberation to all, so does this ceremony. May enjoyment, liberation, and devotion to the moon be firm in the devotee, especially for those afraid of worldly existence and desiring liberation. This vow is the unsurpassed bestower of beauty, health, and longevity, and is always dear to the ancestors. Having observed it, one becomes lord of the three worlds for three hundred and seven kalpas and attains the world of the moon, from which it is difficult to return. A woman who performs the Rohiṇī-moon bed ceremony also attains this result. Whoever recites or hears the worship of Madhumathana with praise of the moon, and gives his mind, enters the abode of Shauri and is worshipped by crowds of gods. Bhishma then asked: “In tanks, gardens, wells, reservoirs, and lotus ponds, what is the procedure, O Brahman, in the temples of the gods? Who are the officiating priests, what kind of Brahmins, what should the altar be like, and what are the gifts, the strength, the time, the place, and the teacher? What materials are suitable? Tell me everything, O virtuous one.” Pulastya replied: “Listen, O king of great arms, to the procedure for tanks and the like. This legend is recited in the Purāṇas. One should obtain an auspicious fortnight, when the northern solstice has arrived. On a holy day declared by Brahmins, after performing Brahmin recitation, in a place free from inauspiciousness, near the tank, the altar should be four hands in size, square, and four-faced. The pavilion should be sixteen hands and likewise four-faced. Around the altar, trenches of a cubit’s width and three girdles are to be made—nine, seven, or five, straight-faced. The yoni should be a span in size, six or seven fingers wide; the trenches a hand’s breadth, and the three girdles raised. All should be of the same color, adorned with flags and banners, made from branches of ashvattha, udumbara, plaksha, and banyan trees. Entrances should be constructed on every side of the pavilion. Eight auspicious officiating priests and eight doorkeepers are to be appointed. Eight reciters—Brahmins accomplished in the Vedas, endowed with auspicious marks, knowledgeable in mantras, and with senses under control—should be engaged. Excellent twice-born men of noble lineage and conduct are to be appointed, and in the surrounding trenches, water pots and sacrificial implements are to be placed. A clean seat, a fan, and a broad copper vessel should be set out. Various offerings are to be made for each deity. The wise teacher, after counsel, should place the sacrificial post on the ground—a cubit in height and made from a milky tree, or according to the measure of the sacrificer for those desiring prosperity. Twenty-five officiating priests adorned with gold ornaments are to be appointed. Golden earrings, armlets, bracelets, rings, and various garments should be given. Equal gifts are to be offered to all, and to the teacher, double is prescribed. The sacrificer should also give what pleases himself, along with a bed and a parasol.” Thus, the sacred procedures and offerings are laid out, guiding the devotee in worship and ritual, promising beauty, longevity, prosperity, and the favor of the gods.