O revered goddess, just as the Lord of gods never forsakes you, so too, I pray, lift me from the boundless ocean of suffering and worldly existence. Your compassion is unfailing, your presence ever steadfast. To please you, the devotee remembers your many divine forms—Kumuda, Vimalā, Anantā, Bhavānī, Sudhā, Śivā, Lalitā, Kamalā, Gaurī, Satī, Rambhā, and Pārvatī—each a radiant aspect of your infinite grace. During the months beginning with Nabhasya, those who seek your favor should pray with devotion. At the conclusion of their vow, they offer you a bed adorned with golden lotuses, a symbol of their reverence and love. Worship is to be performed for twenty-four pairs, ten pairs, and two pairs of goddesses, or, if unable, for eight or six pairs, adjusting the ritual each month as prescribed. The guru is honored first, and then the others are worshipped in turn. This sacred rite, performed on the third day, is said to yield endless rewards. O goddess, you are the remover of all sins, the bestower of fortune and health. One must never transgress your worship out of greed for wealth, for whether man or woman, such greed leads only to downfall. If a woman is pregnant, has just given birth, is fasting at night, is a maiden, or is ill and thus unable to perform the rite, then another should undertake it with care and devotion. Whoever performs this third-day rite, which grants endless fruits, will be honored in the realm of Shiva for a hundred million kalpas. Even one without riches, by observing the fast for three years and performing the prescribed rituals with flowers and mantras, attains these blessings. A woman, whether maiden or widow, who fulfills this vow, is likewise cherished by Gauri’s grace and receives the same reward. Those who recite or listen to the vow of Parvati, the mountain-daughter, while wearing garments worthy of Indra and offering their mind in devotion, are honored by the gods, celestial maidens, and kinnaras alike. Now, let me speak of another sacred rite, a third one, which destroys sin and brings good fortune, as known by those versed in ancient practices. When the month of Māgha arrives, on the third day of the waxing fortnight, one should bathe at dawn with cow’s milk and sesame seeds. The goddess is then bathed with honey and sugarcane juice, anointed with fragrant water and saffron. The devotee worships her right limbs, then her left, honoring each part with care. Salutations are offered to goddess Lalitā. Her feet and ankles are worshipped first, then her shins and knees for peace, and her thighs for prosperity. The waist is offered to Madālasā, the abdomen to Amalā, the breasts to Madanavāsinī, and the hollows to Kumudā. Mādhavī is honored with the arm and hand, Kamalā with the smiling face, Rudrāṇī with the forehead, and Śaṃkarā with the hair. The crown is offered to Viśvavāsinī, the head to Kāntī, the forehead again to Madanā, and the eyebrows to Mohanā. The eyes are worshipped as Candrārdhadhāriṇī, the mouth as Tuṣṭī, the throat as Utkaṇṭhinī, and the breasts as Amṛtā. The left side is offered to Rambhā, the waist to Viśokā, the heart to Manmathādhiṣṭhā, and the abdomen to Pāṭalā. Suratavāsinī is honored with the waist, Campakapriyā with the thighs, Gaurī with the knees and shins, and Gāyatrī with the ankles. The feet are worshipped as Dharādharā, the head as Viśvakā, and salutations are offered to Bhavānī, Kāminī, Kāmadevī, beloved of the world. Ānandā, Sunandā, and Subhadrā are honored with repeated salutations. After proper worship, a Brahmin couple is to be honored and fed sweet foods and drinks, free from envy. The devotee offers a water-filled pot, two sets of white garments, and a golden lotus, adorned with fragrance and garlands, praying that Kumudā be pleased and undertaking the salt vow. This method of worship is to be performed every month. Each month, a specific item is to be avoided: in Māgha, salt; in Phālguna, jaggery; in Caitra, oil and sesame; in Mādhava, honey; in Jyeshtha, sweet drinks; in Ashadha, cumin; in Shravana, milk; in Bhadrapada, curd; in Ashvina, ghee; in Kartika, honey; in Margashirsha, coriander; and in Pausha, sugar. At the end of each month’s vow, a full vessel is offered at both meal times, brimming with devotion. White-colored laddus, samyava, purikas, ghari cakes, apupa cakes, flour cakes, and mandaka cakes are to be given, along with milk, cooked vegetables, curd-rice, fried cakes, ashoka sticks, and indra cakes, month by month from Magha onwards, placing them upon the vessel. The devotee remembers the names of Kumuda, Madhavi, Gauri, Rambha, Bhadra, Jaya, Shiva, Uma, Rati, Sati, Mangala, and Ratilalasa, reciting each month from Magha onwards, “May all be pleased.” Throughout, the taking of Panchagavya is prescribed. Fasting is always observed; if unable, then night-meals are permitted. When Māgha returns, sugar is placed upon the vessel and a golden image of Gauri, adorned with five gems, is offered. This image, the size of a thumb, holds a rosary and water-pot, is four-armed, adorned with the moon, and wrapped in white-eyed cloth. Alongside, a pair of white cows with golden faces and white garments, with vessels and clothing, are given with the prayer, “May Bhavani be pleased.” Whoever performs the Rasakalyanini vow in this manner is instantly freed from all sins. Such a person does not experience suffering for nine thousand crores of years. Giving a golden lotus to Gauri each month yields the fruit of a thousand Agnishtoma sacrifices. Whether man, maiden, or widow, all who perform this vow receive the same result—endowed with good fortune and health, and honored in the world of Gauri. Whoever recites, hears, or causes this vow to be heard is freed from the taint of Kali Yuga and attains the world of Parvati. And whoever gives this teaching out of love becomes a leader among celestial chariots, never failing in their ascent.