On a most auspicious day, the radiant goddess Satī, whose beauty shone with an excellent complexion, was wedded to the soul of the universe himself, Shiva, through sacred marriage mantras. This divine union set the stage for a profound observance: on the third day, devotees are instructed to worship the Lord of the gods, Shiva, together with Satī, offering fruits, incense, lamps, and nourishing foods in devotion. The ritual begins with bathing the divine images using the five sacred products of the cow and perfumed water, honoring Gauri as she stands united with the moon-crested Shiva. At the goddess’s feet, salutations are offered to Patala, and at Shiva’s feet, to Shiva himself. As worshippers utter the names ‘Shivā’ and ‘Jaya,’ they reverently honor both ankles. The ceremony continues with special recitations: ‘Triguṇa’ for Rudra, ‘Bhavānī’ for the shanks, ‘Shivā’ for Rudreśvarī, and ‘Vijayā’ for the knees. Offerings are made to Harikeśa, and to the thighs with the prayer, “O bestower of boons, obeisance!” To Īśā, the hips of the goddess; to Śaṃkara, the waist; to Koṭavī, both flanks; and to the trident-bearer, the trident itself. The abdomen is honored with obeisance to Maṅgalā, and to the all-pervading Rudra, as well as to Īśānī, the goddess’s breasts. The worship extends to Shiva, the embodiment of the Vedas, to Rudrāṇī at the throat, to the destroyer of Tripura, lord of all, and to Anantā at both hands. The three-eyed Hara is worshipped at the arms; the beloved of the fire of time, at the ornaments, which are regarded as the abode of good fortune. The mouth receives offerings to Svāhā and Svadhā, and to Īśvara, the trident-bearer. Aśokamadhuvāsini is honored at the lips, bestowers of prosperity; Sthāṇu and Hara at the teeth; and to the beloved of the moon-faced one. Salutations are given to Ardhanārīśa-Hara, Asitāṅgī at the nose, Ugrā the lord of the world, and Lalitā at the eyebrows. Śarva, the destroyer of cities, is worshipped at the hair, Vāsavī as well; obeisance to Śrīkaṇṭhanāthā, then the hair of Shiva, Bhīmograsamarūpiṇī at the head, and the all-pervading one. Once Shiva and the goddess have been duly worshipped, the devotee places before them the Saubhāgyāṣṭaka, a sacred mixture of roasted rice, saffron, milk, and cumin. Along with this, king of spices, salt, and eight kinds of coriander are presented. This offering is known as ‘Saubhāgya,’ thus called Saubhāgyāṣṭaka. After these offerings are made before Shiva, at night, the devotee drinks Śṛṅgodaka and the lotus of the earth. Again, in the morning, after bathing and reciting mantras with purity, one worships a pair of Brahmin spouses, gifting them garments, garlands, and ornaments. With the Saubhāgyāṣṭaka and a pair of golden feet, the devotee seeks Lalitā’s pleasure, offering these to the Brahmin. This observance is to be performed throughout the year, on each third lunar day, with the mind always engaged in proper and devoted practice by those desiring all good fortune. There are special rules for the offerings and mantras at the time of eating: in the month of Caitra, 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; in Phālguna, the names Lalitā, Vijayā, Bhadrā, Bhavānī, Kumudā, and Śivā are invoked. Likewise, Vāsudevī, Gaurī, Maṅgalā, Kamalā, Satī, and Umā are honored, and at the time of offering, one recites that it is for their pleasure. The ritual includes flowers for each month: Mallikā, Aśoka, lotus, Kadamba, blue lotus, Mālatī, Kubjaka, Karavīra, Bāṇa, fresh and unwithered saffron, and Sindhuvāra. Hibiscus, safflower, Mālatī, and the hundred-petalled lotus are remembered, and whatever is available is commendable, with Karavīra being suitable at all times. Thus, the vow is observed for a full year according to the prescribed rule. At the end of the vow, a woman, devotee, or maiden worships Shiva with devotion, and should give a bed furnished with all accessories. Upon it, she places golden images of Umā and Maheśvara, and a bull with cows, presenting them to a brāhmaṇa. Other pairs may also be honored, as one’s ability allows, with garments, grain, ornaments, and cows, worshipping without miserliness or pride. Whoever properly performs this vow of the Auspicious Bed attains all desires and the highest state; even giving up a single fruit, one should perform this vow. Whoever wishes for fame attains it each month, endowed with good fortune, health, beauty, long life, garments, ornaments, and decorations, enjoying these for three hundred million years. Those who perform the vow of the Auspicious Bed for twelve years, or for seven or eight, dwell, honored by the immortals, in the house of Śrīkaṇṭha for three thousand aeons. Whether a woman or maiden performs it, she too attains this result, cherished by the grace of the goddess. Even one who merely hears or resolves to give this vow becomes a Vidyādhara and dwells long in the heavenly world. This vow was performed in ancient times by Madana, Śatadhanvan, the son of Kṛtavīrya, Varuṇa, and Nandin; so what great results await those born later! There are seven worlds of the gods: Bhūrloka, Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka, and Satyaloka. How does sovereignty over all of them occur in turn? In this world, how does one obtain auspicious form, long life, good fortune, and abundant wealth? Long ago, Agni and Vāyu, commanded by Indra, set forth on earth to destroy the enemies of the gods. As thousands of asuras were burned up, Tāraka, Kamalākṣa, Kāladaṃṣṭra, Parāvasu, and Virocana fled from the battle. They entered the ocean waters and took refuge there, but even they were disregarded by Agni and Vāyu, being impossible to overcome.