At the close of the year, a devoted woman, steadfast in her vows, should offer an image adorned with all manner of fragrances. By performing this sacred act, she attains a blessed union and likeness with Bhavānī, the Divine Mother herself. This result is certain—truly, truly, it is assured. Alternatively, in the sacred month of Kārtika, if a woman observes her vows with unwavering devotion—practicing forgiveness, nonviolence, and celibacy—she should offer a measure of black sesame seeds with care and attention. She is also to prepare rice cooked with ghee and sugar, presenting it to the Supreme Lord, and sharing it with Brāhmaṇas according to her means. On the eighth and fourteenth days, she should observe fasting, rejoicing with Bhavānī, and through her steadfastness, she comes to resemble the Goddess. Throughout all these vows and in the worship of Rudra, the essence lies in forgiveness, truth, compassion, charity, purity, and control of the senses—these are the universal dharmas. Now, listen as I recount, in proper order, the sequence of images and offerings to be made from the month of Mārgaśīrṣa through Kārtika. In Mārgaśīrṣa, the great and holy vow described by Nandin is observed: at this time, an excellent, full-bodied bull, adorned beautifully, should be offered to Śiva. By doing so, the devotee rejoices with Bhavānī without doubt. In the month of Puṣya, a trident should be established and offered, following all the previously described rites, and again, the devotee rejoices with Bhavānī. When Māgha arrives, a chariot adorned with all auspicious marks is to be constructed and offered to the Lord of the gods; Brāhmaṇas should also be fed. In Phālguna, the greatly fortunate Goddess is pleased when an image is made according to rule from gold—or, if one’s means are less, from silver or copper. This image, once established and properly worshipped, should be installed in the temple of Śaṅkara, bringing joy to both the devotee and the great Goddess. During Chaitra, Bhava, Kumāra, and Bhavānī are to be fashioned according to proper rites from copper or other metals. Once established, offering them to Rudra, the Auspicious One, brings joy with Bhavānī. A house in the style of Kubera, crafted from silver and adorned with all kinds of jewels, should be constructed, housing the Lord united with Umā and surrounded by Gaṇeśas. Once established by proper rite, it is to be installed in the sacred abode of Supreme Lord Bhava. In Vaiśākha, the supreme vow called Kailāsa is performed; by reaching Mount Kailāsa in spirit and offering devotion, one rejoices with Bhavānī. In Jyeṣṭha, the great god is worshipped in the form of the liṅga, the Lord of Umā, with Brahmā and Viṣṇu joining their palms in reverence. In the midst, united with Bhava, the liṅga is fashioned from copper or other metals, accompanied by a swan and a boar, and established by the proper procedure. Brāhmaṇas are then to be fed, and thus, one attains Śiva in the abode of Śiva. Having installed the image with Brāhmaṇas, the devotee attains union with the Goddess. In Āṣāḍha, a beautiful house of well-fired bricks is to be built, filled with all kinds of grains and auspicious things, as means allow. The house should be equipped with implements such as pestles and mortars, with male and female servants, beds, and seats. The house is to be covered with garments, and the great Lord, husband of Umā, is to be bathed with ghee and other substances. A thousand Brāhmaṇas are to be fed, and a learned, humble Brāhmaṇa—one who has mastered the Vedas—should be especially honored. A maiden of slender waist and long life is to be offered, along with a field, a pair of cows, and in that house, various divine beds and seats resembling Mount Meru. By these acts, the devotee reaches Goloka and delights eternally with Bhavānī, becoming equal to her and imperishable in every age. Union with Bhavānī is certain, and the devotee is adorned with splendid banners among all the elements. In Śrāvaṇa, a mountain of sesame, adorned with canopies, banners, cloths, and other elements, is to be offered to Śarva. After feeding the Brāhmaṇas, as before, in Bhādrapada, a beautiful mountain of rice should be made, adorned and offered with canopies, banners, and cloths, and given properly after feeding Brāhmaṇas. The devotee, radiant as the sun’s rays, delights with Bhavānī. In Āśvayuja, a great mountain of grains is to be made, adorned with gold and cloth, and offered to Śaṅkara. After feeding the Brāhmaṇas, all rites as previously described should be performed. This mountain should contain all grains, the essence of all seeds, all elements, and be adorned with every kind of jewel. It should have four peaks, decorated with canopies, umbrellas, fragrant garlands, incense, and various ornaments. The offering is made more auspicious with dancers and singers, with conches and vīṇās, with the chanting of Brahman, and especially with great meritorious rites. The mountain, named Meru—the supreme support of the three worlds—is adorned with eight great banners and a profusion of flowers. Upon its summit, Śiva is to be placed; in the middle, the elements; and on the south, as tradition holds, Brahmā with his four faces. Such are the sacred observances and offerings, each performed in its proper time and manner, that lead the devoted soul ever closer to blessed union with Bhavānī and the Supreme.