For those seeking accomplishment, the sacred rite begins with the invocation “sidedholkāya.” When performing the Gāyatrī, the proper nyāsa, or ritual placement, is to start with the thumb, reciting: “Om, we contemplate the great-eared one, the one with a twisted trunk; may Danti inspire us.” With devotion, offerings of sesame and oblations are to be made to the groups of Gaṇas, invoking: “svāhā” to Gaṇa, to Gaṇapati, and to Kūṣmāṇḍaka. The worship continues, honoring Amogholka, Ekadanta, and the fierce form who destroyed Tripura, with the mantra: “Om, salutations to the dark-toothed, fierce-faced, trembling one.” To Padmadaṃṣṭā, one offers oblations with “svāhā.” At the conclusion, the ritual mudrā is performed as a dance among the Gaṇas, accompanied by clapping and laughter—these gestures bring auspiciousness and manifold blessings. In the bright half of the month of Mārgaśīrṣa, on the fourth lunar day, one should worship the Gaṇa. Observing this for a year bestows knowledge, prosperity, fame, long life, and offspring. On Mondays, too, when the fourth day arrives, one should fast and worship the Gaṇa, reciting, making offerings, and meditating on knowledge. Such devotion leads to heaven and liberation. Whoever worships on the bright fourth day with offerings of khaṇḍa, laḍḍuka, and modaka, removes all obstacles and attains all desires and auspiciousness. For the sake of sons and other blessings, with damanaka leaves, one should worship the Gaṇa on the fourth day known as Damanaka, repeating “Om, salutations to Gaṇapati,” and continue the worship until the day’s end. In whatever month one offers oblations, recites, or remembers these rites, all desires are fulfilled and obstacles are destroyed. If Vinayaka, foremost among forms, is worshipped with these sacred names, the devotee attains the highest state, the joys of heaven, and liberation. The names to be invoked are: Gana-pūjya, Vakratunda, Ekadantī, Triyambaka, Nīlagrīva, Lambodara, Vikaṭa, and Vighnarājaka; Dhūmravarṇa, Bhālacandra, Vināyaka as the tenth; Gaṇapati and Hastimukha. Thus, the twelve-formed Gaṇa are to be worshipped. Whether these forms are honored individually or together, the wise will obtain all their desires—especially on the auspicious fifth day of the months Śrāvaṇa, Āśvina, Bhādrapada, and Kārtika. Turning now to the Nāgas, the great serpents: Vāsuki, Takṣaka, Kāliya, Maṇibhadra, Airāvata, Dhṛtarāṣṭra, Karkoṭaka, and Dhanañjaya. When these are ritually bathed with ghee and other offerings, they bestow long life, health, and prosperity. Along with Ananta, Śaṅkha, Padma, and Kambala, these Nāgas are to be honored month by month: Karkāṭaka, Nāga, Dhṛtarāṣṭra, Śaṅkhaka, Kāliya, Takṣaka, and Piṅgala. One should worship the eight Nāgas on the dark half of Bhādrapada to attain liberation and heaven. Their images are to be drawn on both sides of the doorway, and in Śrāvaṇa, they are to be worshipped during the bright half. On the fifth day, offerings of milk and ghee are made to Ananta and the great serpents, removing all poison. The Nāgas are depicted with hands granting fearlessness, and worship on this fifth day is said to remove the danger of snakebite. Brahmā spoke further: In the month of Bhādrapada, special worship is to be offered to Kārtikeya. All acts of bathing, giving, and such performed at this time are considered inexhaustible in merit. On the seventh day, brāhmaṇas are to be fed and the Sun worshipped, reciting: “Om khakholkāya, immortality, may there always be dear union, svāhā.” On the eighth day, after breaking the fast with marīca, one attains heaven. On the seventh, after a disciplined bath and worship of the Sun, fruits are given to the brāhmaṇas with the prayer, “May Mārtaṇḍa be pleased.” On this day, one may eat dates, coconut, or citron, praying, “May all my desires everywhere be fruitful.” This is the observance of Phala-saptamī. After worshipping the deity on the seventh day, rice pudding is served. Gifts are given to brāhmaṇas, and then one may drink milk. Foods to be eaten, sucked, licked, and rice are allowed. Desires for wealth, sons, and similar things should be renounced, and rice avoided. One who subsists only on air conquers hunger and observes Vijaya-saptamī. If desired, arka may be consumed on the fast day to subdue pride. Wheat, black gram, barley, rice, bronze vessels, stone-ground flour, honey, meat, wine, ointments, collyrium, and sesame are to be avoided. For those who follow this, whatever is desired is attained on the seven Saptamīs. Brahmā continued: In the month of Bhādrapada, on the bright eighth day, after fasting, one should worship Dūrvā grass, the Sun, and Gaṇeśa, and offer fruits and flowers to Śiva. With all kinds of fruits, rice, and other offerings, Śambhu is to be honored, reciting: “Salutations to Śiva! You, O Dūrvā, are born of nectar; the eighth day grants all desires.” Food not cooked by fire should be eaten, thereby freeing oneself from the sin of killing a brāhmaṇa—this is the Dūrvāṣṭamī vow. On the Kṛṣṇa Aṣṭamī, under the Rohiṇī star at midnight, Hari is to be worshipped. Even if the day is joined with the seventh, this observance destroys the sins of three births. After fasting, worship is performed with mantras, and the fast is broken when the lunar day is visible. The devotee offers repeated salutations to Govinda, the embodiment of yoga, the lord of yoga, the master of yogis, and the source of yoga. During bathing, one recites: “Salutations again and again to Govinda, the embodiment of sacrifice, the lord of sacrifice, the master of sacrifices.” In worship: “Salutations again and again to Govinda, the all-pervading, the lord and master of the universe.” And at rest: “Salutations again and again to Govinda, who is all, the lord and protector of all, the source of all.” On a raised altar, the deity is worshipped, along with the Moon and Rohiṇī. Water in a conch, flowers, fruits, and sandalwood are offered. Kneeling to the ground, one presents arghya to the Moon, saying: “O one born from the ocean of milk! O one arisen from the eye of Atri!” The prayer continues: “O lord of the Moon, together with Rohiṇī, accept this arghya from me; for Śrī, for Vasudeva, for Nanda, and for Balarāma.” Arghya is then offered, with fruits, to Yaśodā, Ananta, Vāmana, Śauri, Vaikuṇṭha, and Puruṣottama. The worship extends to Vāsudeva, Hṛṣīkeśa, Mādhava, Madhusūdana, Varāha, Puṇḍarīkākṣa, Nṛsiṃha, and the slayer of the Daityas; to Dāmodara, Padmanābha, Keśava, the one with Garuḍa on his banner, Govinda, Acyuta, the infinite, the unconquered; to Adhokṣaja, the seed of the universe, the cause of creation, preservation, and destruction, to Viṣṇu, without beginning or end, the lord of the three worlds, Trivikrama; and to Nārāyaṇa, four-armed, bearing conch, discus, and mace, clad in yellow garments, adorned with a divine forest garland. Thus, with reverence and devotion, are the sacred observances and worships performed, bringing auspiciousness, fulfillment, and liberation to the devoted.