Once, the essence of fortune took refuge on the chest of Lord Viṣṇu, remaining there as a subtle, potent presence until the time came for it to manifest upon the earth. When that moment arrived, Dakṣa, the wise son of Brahmā, lifted this essence into the sky. As soon as he drank of it, the essence became a radiant source of beauty and charm within him. From this divine nourishment, great strength and brilliance arose in Dakṣa, son of the Supreme Lord. Yet, not all of the essence remained with him; what was left fell to the earth below, where it split into eight distinct parts. From these fragments, seven bestowers of fortune appeared among humankind: sugarcane, king of all juices; peas; barley; and other grains. Alongside these, through further transformations, cow’s milk, safflower, and saffron emerged, and the eighth form was salt. These eight are revered as the eight forms of fortune. The portion of the essence that Dakṣa, the knower of yoga and wisdom, had consumed transformed into his daughter, renowned as Satī. Her grace surpassed that of all the worlds, and so she was called Lalitā. Lord Śiva, the bearer of the bow, was enchanted by her beauty—unequalled in all three worlds—and wed her. This goddess, resplendent with fortune, grants both enjoyment and liberation to her devotees. Truly, by worshipping her with devotion, what man or woman would not obtain their heart’s desire? Armed with this knowledge, a question arose: “O Janārdana, Lord of the Universe, how should one properly worship this world-sustaining goddess? Tell me in detail the correct procedure for her worship.” The answer was given: “When spring arrives, on the third day of the bright fortnight, beloved by the people, one should rise in the morning and bathe with sesame seeds. It was on such a day that the goddess Satī, her complexion radiant, was joined in marriage to the soul of the universe, Śiva, with sacred mantras.” “On that very day, one should worship the Lord of the gods along with Satī, offering fruits, incense, lamps, and a variety of foods. After bathing their images with the five products of the cow and perfumed water, one should worship Gaurī, united with the moon-crested Śiva.” “Begin by offering salutations to Pātāla at the goddess’s feet, and to Śiva at the feet of Śiva. Uttering ‘Shivā’ and ‘Jaya,’ worship the two ankles. Recite ‘Triguṇa’ for Rudra, ‘Bhavānī’ for the shanks, ‘Shivā’ for Rudreśvarī, and ‘Vijayā’ for the knees, making offerings to Harikeśa and then to the thighs with the words, ‘O bestower of boons, obeisance!’ To Īśā, offer at the hips; to Śaṃkara, the waist; to Koṭavī, the flanks; and to the trident-bearer, the trident.” “Worship Maṅgalā at the abdomen, and to the all-pervading Rudra offer obeisance, as well as to Īśānī at the goddess’s breasts. To Śiva, embodiment of the Vedas, and Rudrāṇī, the throat. To the destroyer of Tripura, lord of all, and to Anantā, the hands. To the three-eyed Hara, the arms; to the beloved of the fire of time, the ornaments as the abode of fortune; to Svāhā and Svadhā, the mouth; and to Īśvara, the trident-bearer.” “Worship Aśokamadhuvāsini at the lips, bestowers of prosperity; Sthāṇu and Hara at the teeth; and the beloved of the moon-faced one. Offer salutations to Ardhanārīśa-Hara; to Asitāṅgī, the nose; to Ugrā, lord of the world; and again to Lalitā, the eyebrows. To Śarva, destroyer of cities; to Vāsavī, the hair; to Śrīkaṇṭhanāthā, and to the hair of Śiva; to Bhīmograsamarūpiṇī, the head; and to the all-pervading one, offer deep obeisance.” “Having thus worshipped Śiva and the goddess in every limb and aspect, place before them the Saubhāgyāṣṭaka: roasted rice, saffron, milk, cumin, king of spices, salt, and eight kinds of coriander. This sacred offering is called ‘Saubhāgyāṣṭaka,’ the eightfold fortune.” “After offering these before Śiva, at night one should drink Śṛṅgodaka and partake of the lotus of the earth. Again, in the morning, after bathing and reciting mantras, remaining pure, one should honor a pair of Brahmin spouses with garments, garlands, and ornaments. With the Saubhāgyāṣṭaka and a pair of golden feet, offer them to the Brahmin, praying for Lalitā’s pleasure.” “This observance should be maintained for a full year, on each third lunar day, by those who desire all good fortune, with unwavering devotion and proper conduct.” “Now, listen to the special rules for offerings and mantras at the time of eating: In the month of Caitra, offer Śṛṅgodaka; in Vaiśākha, cow dung; in Jyeṣṭha, mandāra flowers and bilva leaves; in Śrāvaṇa, curd; in Bhādrapada, water with kuśa grass; in Āśvayuja, milk; in Kārttika, clarified butter mixed with curds; in Mārgaśīrṣa, cow’s urine; in Pauṣa, ghee; in Māgha, black sesame seeds and pañcagavya; and in Phālguna, invoke the names Lalitā, Vijayā, Bhadrā, Bhavānī, Kumudā, and Śivā.” “Likewise, remember Vāsudevī, Gaurī, Maṅgalā, Kamalā, Satī, and Umā at the time of offering, reciting that it is for their pleasure. For each month, offer flowers such as mallikā, aśoka, lotus, kadamba, blue lotus, mālatī, kubjaka, karavīra, bāṇa, fresh and unwithered saffron, and sindhuvāra, as well as hibiscus, safflower, mālatī, and the hundred-petalled lotus. Whatever is available is commendable, but karavīra is suitable at all times. Thus, the vow should be observed for a full year according to these rules.” “At the end of the vow, a woman, devotee, or maiden who has worshipped Śiva with devotion should give a bed furnished with all accessories. Upon it, place a golden image of Umā and Maheśvara, and a bull with cows, then present it to a brāhmaṇa. According to one’s means, other pairs, with garments, gifts of grain, ornaments, and cows, should also be honored with generosity and humility.” “Whoever properly performs this vow of the Auspicious Bed will obtain all desires and attain the highest state. One should not neglect even a single aspect of the observance, but perform it in full, for the blessings are immeasurable.