Therefore, it is taught that the worship of the gods bestows all desired results upon the devotee. For Brahmins, this worship may be performed with the sacred Vedic mantras, while for others, Tantric rites are appropriate; each path, when followed with sincerity, leads to fulfillment. This worship should not be neglected, but rather observed by all people according to their capacity, on each of the seven days of the week, by those who seek auspiciousness and good fortune. Those who are poor should offer their devotion through austerity and self-restraint, while the wealthy may worship through the generous use of their riches. Yet, above all, it is faith that sanctifies the act, and so, whatever the means, it is faith that must accompany the worship. As a result of such pious actions, after enjoying various pleasures, the soul is reborn on earth, reaping the shade of comfort, the coolness of water, a foundation in Brahman, and an accumulation of merit. Those who possess wealth are encouraged to use it to attain enjoyment, for in due course, through the merit that arises from both good and bad deeds, true knowledge is attained. And, O twice-born, whoever listens to or recites this teaching, or even assists in its hearing, receives the fruit of a sacrifice offered to the gods. At this, the sages respectfully address Sūta, the wise storyteller: “O Sūta, knower of all things, please tell us in order about the sacred regions and places, and about a pure house that yields equal fruit to rituals such as offerings to the gods.” Sūta then describes the gradation of holy places: A pure house is meritorious, but a cowshed is considered ten times greater. Greater still, by tenfold, is the bank of a water body, and yet ten times greater is the root of a sacred tree—be it bilva, tulasi, or aśvattha. Above these, a temple is ten times more meritorious, and above that, the bank of a sacred ford is ten times greater still. The bank of a river that itself is a sacred ford is ten times more powerful. Surpassing even these is the bank of the seven holy Gangās—namely, Gaṅgā, Godāvarī, Kāverī, Tāmraparṇī, Sindhu, Sarayū, and Revā. Higher still is the seashore, and above that, the mountaintop. Yet, above all these, the most exalted place is wherever the mind finds true delight; in such a place, the full fruit of sacrifices, gifts, and other virtuous acts is realized. The merit of these actions also varies with time. In the golden Kṛta Yuga, the full fruit is obtained; in Tretā Yuga, three-fourths; in Dvāpara, half; and in the present Kali Yuga, only a quarter—or even less. Yet, for one of pure mind, a pure and auspicious day yields equal fruit, and the wise know that during the sun’s transit, the merit is multiplied tenfold. At the equinox and solstice, the fruit is tenfold; at the sun’s entry into the constellation Mṛgaśīrṣa, and during a lunar eclipse, the benefit is also tenfold. The time of a solar eclipse is regarded as the most auspicious of all, for then the sun—the very form of the world—is said to be afflicted by poison, and this cosmic event is believed to remove diseases. Therefore, at such times, one should bathe, give gifts, and recite sacred texts, for these actions pacify the poison and bestow great merit. Other auspicious times include one’s birth star and the completion of a vow, which are likened to the sun’s own passion. Yet, the company of great souls—those established in knowledge and austerity—is said to be equal to a crore of solar eclipses in merit. Those devoted to austerity, established in knowledge, yogis, and ascetics are the true recipients of worship, for they are the destroyers of sin. A Brahmin who has performed 2.4 million recitations of the Gāyatrī is especially worthy, for he bestows the enjoyment of complete fruit. The scriptures call such a recipient ‘pātra’ because he protects from downfall, and in giving to such a one, the giver is protected from sin. Similarly, the Gāyatrī is so named because it protects the chanter from falling. Just as one who lacks wealth cannot give for another’s benefit, so too is the importance of purity and generosity in giving. He who, being pure, gives his wealth for the sake of another is truly purified and fit to protect others through sacrifice. A Brahmin purified by reciting the Gāyatrī is known as a pure Brahmin, and therefore, in all acts of giving, reciting, offering, and worship, such a one is a fit recipient and protector. The proper recipient of food is always the hungry, whether woman or man. When one invites an excellent Brahmin who is composed and arrives at the right time, one should offer him words or teachings that are instructive and desired. Giving with heartfelt desire yields complete fruit; gifts given in response to a direct request yield fruit according to their purpose. Gifts to one who serves bring the fruit of reaching the recipient’s feet. Even giving to a Brahmin by birth, if he is destitute, is praised by the best of the twice-born. Wealth given for enjoyment in this world brings ten years of benefit; when given to a Brahmin versed in the Veda, it brings ten years in heaven. To one engaged in reciting the Gāyatrī, it grants ten years in the realm of truth; to a Brahmin devoted to Viṣṇu, the gift is known to grant Vaikuṇṭha, and to one devoted to Śiva, it grants Kailāsa. Thus, all desire to give for the enjoyment of their respective worlds. If a man gives tenfold food to a Brahmin on Sunday, he will enjoy health for ten years in his next life. The acts of great respect, invitation, anointing, service to the feet, providing clothing, worship with fragrance, offerings of ghee, cakes, and sweets, six-flavored dishes, vegetables, betel, gifts both small and great, salutations, escort, and the tenfold gift of cooked food—all these are meritorious. A man who gives tenfold food to ten Brahmins on Sunday enjoys a hundred years of health. On Monday and the other days, the fruit of giving food should be understood according to the virtue of each day, both in this world and the next. By giving tenfold food to ten Brahmins on each of the seven days, one enjoys health and other benefits for a hundred years. Moreover, one who gives to a hundred Brahmins on Sunday enjoys a thousand years of health in the world of Śarva. By giving to a thousand, one enjoys ten thousand years. The wise should understand this principle for Monday and other days as well. And finally, by giving food to thousands of those whose minds are purified by Gāyatrī on Sunday, one enjoys health and other supreme benefits in the world of truth. Thus, the scriptures extol the power of worship, the greatness of holy places and times, the worthiness of recipients, and the immeasurable merit of giving, guiding all toward the path of righteousness and lasting welfare.