With devotion and a pure heart, the worshipper prepares for the sacred rite. At the mouth of a pot, he carefully places a golden figure of a man, no larger than a thumb, yet wondrous in form: his arms are long, his face is fourfold, and within a cloth he wraps seven kinds of grains. This is the beginning of the offering. He then takes a bronze vessel, fills it with unbroken grains of rice, and holds a conch shell. With unwavering attention, facing south, he lifts these offerings and, reciting the prescribed mantras, gives them to a foremost Brahmin—one who is large-bellied and long-armed—ensuring the ritual is performed without distraction. If he is able, he presents yet another gift: a white cow with her calf, her hooves adorned with silver, her face gleaming with gold, her udder full of milk, and a bell tinkling at her neck. Bowing respectfully, he offers her to a Brahmin. These offerings are to be made for seven days, or ten, or even longer as some prescribe, but always at least until the seventh sunrise. As the ritual proceeds, he recites prayers of deep reverence: "O being resembling the Kash flower, born of fire and wind, son of Mitra and Varuna, O pot-born sage, I bow to you. O lord of gods, beloved of jewels, who causes the rise and fall of the Vindhya mountains, remover of clouds, water, and poison, dweller in Lanka, I bow to you. To you who consumed Vātāpi, who once dried up the ocean, glorious lord of Lopamudra, again and again I bow. O Lopamudra, princess of great fortune, wife of the sage, beautiful-faced, I bow to you—please accept my arghya." This rite, when performed each year, ensures that one never falls from the path, and its fruits are certain. After the homa, the sacred fire offering, the devotee refrains from eating the fruit of the rite. Whoever offers arghya in this way, according to the rules, attains beauty and health in this world, reaches the world of Bhuvar, and finally ascends to the highest heaven. One who offers seven arghyas attains the seven worlds, and one who performs this rite throughout life attains the supreme Brahman. Even those who merely read, hear, or contemplate this account of the offering to the sage born of the twin seers are worshipped by hosts of immortals in Vishnu’s abode. Turning now to the path of prosperity and health, the question is asked: "O Janardana, tell me of that which brings both prosperity and health, inexhaustible merit in the next world, and bestows both enjoyment and liberation." The answer recalls a time long ago, when the goddess herself inquired of the destroyer of cities, who was seated upon Mount Kailāsa, and he spoke of the world’s illusion. Now, that righteous and delightful story, which brings both enjoyment and liberation, is to be told. "Listen attentively, O Devi, to the supreme worship for men and women alike, which yields endless merit. In the months of Nabhasya or Vaiśākha, or at the beginning of the auspicious path, on the third day of the bright fortnight, one should bathe thoroughly, using yellow mustard seeds. Then, a tilaka should be applied to the forehead, made from cow’s gall mixed with cow urine, warm cow dung, curd, and sandalwood. This practice always brings prosperity and health and is especially dear to Lalitā. On the third day of each fortnight, men should wear clean garments, and women, if self-restrained, should wear red clothes. A widow should wear garments dyed with red ochre, and a maiden should wear white. The goddess is bathed with pañcagavya, then with milk, then honey, and finally with water scented with flowers. She is worshipped with white flowers, a variety of fruits, grains, cumin, sesame, salt, jaggery, milk, and ghee. White rice and sesame seeds are offered, and she is always honored from the feet upwards, fortnight after fortnight. At her feet, salutations are offered to the giver of boons; at her ankles, to Śrī; at her shanks, to Aśokā; and at her knees, to Pārvatī. At her thighs, salutations to Maṅgalakāriṇī; at her hips, to Vāmadevī; at her belly, to Padmodarā; and at her chest, to Kāmaśrī. At her hands, salutations to Saubhāgyadāyinī; at her arms, to the beauty of Hara’s beloved; at her face, to the dweller in the mirror; and at her smile, to the giver of love. Salutations are also offered to Gaurī at her nose, to Utpalā at her eyes, to Tuṣṭi at her forehead, to Kātyāyanī at her hair, and at her head as well. Again and again, salutations to Gaurī, Dhiṣṇyā, Kāntī, Śrī, Rambhā, Lalitā, and Vāsudevī. Having worshipped her thus, a lotus with twelve petals is drawn before her, using saffron, with a marked center. On the east, Gaurī is placed; next, Aparṇā; on the south, Bhavānī; then Rudrāṇī. On the west, Saumyā, ever with Madana; in the northwest, fierce Pāṭalā; and between them, Umā. In the center, the auspicious and virtuous Kumuda is placed, together with Rudra, and Lalitā is set atop the lotus center, all arranged with flowers, unbroken rice, or water, with respectful salutations. Songs and auspicious sounds are arranged, and virtuous women are honored, adorned with red garments, red garlands, and ointments, with vermilion and bathing powder poured upon their heads. Bathing with vermilion and saffron is most desirable, and the instructor, the guru, should be worshipped with diligence, for where the guru is not honored, all actions are fruitless. In the month of Nabhasya, Gaurī is worshipped with blue lotuses; in Āśvayuja and Kārtika, with bandhujīva flowers; and in Śatapattraka, with lotuses. In Mārgaśīrṣa, jasmine flowers; in Pauṣa, yellow kuraṇṭaka; in Māgha, kund and saffron flowers; in Māgha, sinduvāra or jasmine; and in Phālguna, Uma is honored as well. In Caitra, jasmine and ashoka flowers are used; in Vaiśākha, fragrant pāṭala; in Jyeṣṭha, lotus and mandāra; in Āṣāḍha, fresh lotuses; and in Śrāvaṇa, kadamba and mālatī. Thus, the goddess is always worshipped with these. Cow urine, cow dung, milk, curd, ghee, water from kuśa grass, bilva leaves, arka flowers, barley, and water from a cow’s horn are also offered. One should partake of pañcagavya and bilva in sequence, as prescribed from Bhādrapada. On the third day of the bright fortnight, with devotion, the goddess is worshipped and honored with garments, garlands, and ointments. Yellow garments are given to a man, and kausumbha-colored clothing to a woman. Niṣpāva, ajājī, salt, sugarcane, and jaggery are offered, along with fruit, flowers, and golden lotuses to the goddess. Thus, with every act performed in faith and reverence, the worshipper secures health, prosperity, merit, and the blessings of both enjoyment and liberation, as taught by the ancient sages and revealed by the gods themselves.