This is how the wise have taught the sacred observances of the months. The monthly rite, eternal in its nature, is not to be performed without the presence of fire. Yet, there are also forms of worship for the gods that do not require fire, and these too are worthy of your faithful attention. At the dawn of creation, the all-knowing and compassionate Mahadeva, Lord of all, established the days of the week for the welfare of the worlds. Out of his boundless wisdom and care, the great physician of the universe—he who is the remedy for all remedies—ordained his own day first, conferring health upon those who honor it. Next, Mahadeva created a day dedicated to the prosperity of his own divine power, Maya, and as a boon to all. He established yet another day, for the sake of birth and the removal of misfortune, in honor of Kumara, the youthful god. To dispel laziness and misfortune, the Lord set aside a day, and, wishing for the welfare of all beings, he designated a day for Vishnu, the great protector. For nourishment and protection, he established another day, and for the granting of long life, he created a day for the giver of life. To ensure the longevity of the worlds, Mahadeva established a day for Brahma, the supreme creator of the three worlds. In the beginning, for the growth of all three worlds and when merit and demerit became manifest, he designated a day for their agents—Indra and Yama. There was a day appointed for enjoyment, for the removal of death, and for the welfare of the worlds. The forms of the Adityas and others, who signify happiness and sorrow, were also set upon their own days. Thus, having established the lords of the days within the ever-turning wheel of light, Mahadeva decreed that worship of each deity on their respective day would bring forth the fruits they bestow: health, prosperity, the removal of disease, nourishment, longevity, enjoyment, and even the overcoming of death—all these are granted in due order. The fruits of these days are especially attained by pleasing the gods, and it is Shiva who ultimately grants the fruits of worship, even when offered to other deities. To satisfy the gods, five forms of worship are prescribed: recitation of their mantras, offering oblations, acts of giving, and the practice of austerity. Worship may be performed in various ways—upon a mound of earth, through an image, in fire, or in the form of a Brahmin. In each case, sixteen kinds of offerings are to be made. If one form is not possible, the next should be chosen, each being superior to the one before. Such worship is especially effective for ailments of the eyes, the head, and for the pacification of leprosy. After worshipping the Sun, one should feed Brahmins, doing so for a day, a month, a year, or even up to three years. Strong karmic afflictions, such as disease, are destroyed by recitation and other rites performed for the chosen deity. The wise know that the results of observances on the days of the week arise in this manner. For the pacification of sin, especially on the first day of the week, one should make offerings to the Sun, to the gods, and to honored Brahmins. On Monday, Lakshmi and other deities are to be worshipped for prosperity, and Brahmins, along with their wives, should be fed with clarified butter and rice. On Tuesday, one should worship deities such as Kali for the removal of diseases, and offer Brahmins dishes of black gram, green gram, and rice. On Wednesday, Vishnu is to be worshipped with curd and rice, which brings increase in sons, friends, wives, and other blessings. Desiring long life, on Thursday, one should worship the gods for strength, using sacred thread, cloth, milk, and clarified butter. For enjoyment, on Friday, the gods should be worshipped with single-minded devotion, and Brahmins should be given food containing all six tastes. To please women, auspicious items such as cloth should also be given. On Saturday, for the removal of untimely death, Rudra and other deities should be worshipped. Offerings of sesame in the fire, gifts, and feeding with sesame food are recommended, bringing about health and other desired results. In all daily and special worship of the gods, in bathing, giving, recitation, fire-offering, and in satisfying Brahmins, on the conjunctions of lunar days and stars, and in the worship of each respective deity on their day, the all-knowing Lord of the universe bestows all results—such as health—according to place, time, and the recipient. According to the materials used, the faith of the worshipper, and the established customs, the god grants health and other benefits, each according to their order of superiority. At the beginning of auspicious occasions, at the end of inauspicious ones, and at one’s birth-star within the home, the householder should worship the planets beginning with the Sun for health and prosperity. Thus, worship of the gods grants all desired results, whether performed with Vedic mantras by Brahmins or with Tantric rites by others. According to one’s ability, this worship should be performed on all seven days of the week by those desiring auspicious results. The poor should worship with austerity, the wealthy with their wealth, but always with faith. Having enjoyed various pleasures, one is born again on earth, gaining shade, water, establishment in Brahman, and the accumulation of merit. Those who possess wealth should use it for the attainment of enjoyment, and in due course, through the merit of their deeds, both good and bad, knowledge will be attained. O twice-born, whoever listens to or recites this teaching, or aids others in hearing it, attains the fruit of a sacrifice offered to the gods. Now, O Sūta, knower of all things, speak of the regions and places that yield great fruit in rituals such as offerings to the gods, and of the pure house that brings equal merit. Beyond the home, a cowshed is considered ten times greater in merit; greater still is the bank of a water body, which is ten times more meritorious than the cowshed. Ten times greater than that is the root of a bilva, tulasi, or aśvattha tree. Beyond even these, know that a temple grants ten times more merit, and the bank of a sacred ford is ten times greater still. Ten times greater than that is the bank of a river which is itself a sacred ford. Most exalted of all is the bank of the seven Gangā rivers, which is ten times greater than even the last. The seven Gangās are known as Gaṅgā, Godāvarī, Kāverī, and Tāmraparṇī, and others. Thus, the wise have set forth the order and greatness of places for worship and offering, each leading the devotee ever closer to merit, auspiciousness, and the ultimate good.