Whoever, with a heart full of devotion, recites or listens to the sacred vow of the mountain-daughter—Parvati—while adorned in garments reminiscent of Indra, and offers their mind wholly to the goddess, becomes honored by the gods themselves, celestial maidens, and the melodious kinnaras. Now, let me speak of another, the third vow, renowned among those well-versed in ancient rites for its power to destroy sin and bring good fortune. When the auspicious month of Māgha arrives, on the third day of its waxing fortnight, one should rise early and bathe with cow’s milk and sesame seeds, purifying both body and spirit. After this, the goddess is to be bathed with honey and sugarcane juice, then anointed with fragrant water and saffron. Her worship proceeds in reverence, beginning with her right limbs, then her left. With humble salutations to goddess Lalitā, one worships her feet and ankles, invoking peace by honoring her shins and knees, and prosperity by offering to her thighs. Each part of the goddess is addressed by her many sacred forms: her waist as Madālasā, her abdomen as Amalā, her breasts as Madanavāsinī, and the hollows as Kumudā. Her arms and hands are worshipped as Mādhavī, her smiling face as Kamalā, her forehead as Rudrāṇī, and her hair as Śaṃkarā. The crown is Viśvavāsinī, the head Kāntī, the forehead Madanā, and the eyebrows Mohanā. Her eyes are Candrārdhadhāriṇī, her mouth Tuṣṭī, her throat Utkaṇṭhinī, and her breasts Amṛtā. The left side is Rambhā, the waist Viśokā, the heart Manmathādhiṣṭhā, and the abdomen Pāṭalā. The waist is also Suratavāsinī, the thighs Campakapriyā, the knees and shins Gaurī, and the ankles Gāyatrī. Her feet are Dharādharā, her head Viśvakā. Salutations are offered to Bhavānī, Kāminī, and Kāmadevī, beloved of the world. Repeated salutations are given to Ānandā, Sunandā, and Subhadrā. After this careful worship, a Brahmin couple is to be honored with sweet food and drink, offered with a heart free from envy. One should also present a water-filled pot, two sets of white garments, and a golden lotus, all adorned with fragrance and garlands. With these offerings, Kumudā is pleased, and the salt vow should be undertaken. Each month, the goddess is to be worshipped in this way, observing particular abstinences: in Māgha, salt is to be avoided; in Phālguna, jaggery; in Caitra, oil and sesame; in Mādhava, honey. In Jyeshtha, sweet drinks are forsaken; in Ashadha, cumin; in Shravana, milk; in Bhadrapada, curd. In Ashvina, ghee is avoided; in Kartika, honey; in Margashirsha, coriander; and in Pausha, sugar. At the end of each month’s vow, a brimming vessel is to be offered at both meal times, filled with white-colored laddus, samyava, purikas, ghari cakes, apupa cakes, flour cakes, and mandaka cakes. Milk, cooked vegetables, curd-rice, fried cakes, ashoka sticks, and indra cakes are to be given, each month from Māgha onward, placed atop the vessel. The goddess is addressed by her many forms—Kumuda, Madhavi, Gauri, Rambha, Bhadra, Jaya, Shiva, Uma, Rati, Sati, Mangala, and Ratilalasa—each month, from Māgha onward, with the prayer, “May all be pleased.” Everywhere, the practice of taking Panchagavya is prescribed, and one should always fast; if unable, one may eat only at night. When Māgha returns, sugar is placed upon the vessel, along with a golden image of Gauri adorned with five gems—a thumb-sized figure, four-armed, holding a rosary and water-pot, adorned with the crescent moon and wrapped in white-eyed cloth. Along with this, a pair of white cows with golden faces and white garments, together with vessels and clothing, are given, with the invocation, “May Bhavani be pleased.” Whoever performs the Rasakalyanini vow in this manner is instantly freed from all sins. Such a person is spared suffering for nine thousand crores of years; and by giving a golden lotus to Gauri each month, attains the merit of a thousand Agnishtoma sacrifices. Whether performed by a woman, a maiden, or a widow, this vow grants good fortune and health, and the devotee is honored in the world of Gauri. Whoever recites, hears, or causes this vow to be heard is freed from the taint of Kali and attains the world of Parvati; and those who give in the spirit of love become leaders in the celestial chariots, never failing in their aim. Now, I shall declare yet another, a third vow that destroys sin, known in the world as Ardranandakari. When the bright third lunar day coincides with the Ashadha constellation—or with Brahma, Mriga, Hasta, or Mula—one should bathe with water scented with darbha grass. Clad in white garlands and garments, and anointed with white fragrance, the devotee worships Bhavani with fragrant white flowers, seated together with Mahadeva upon a great seat. The worshipper offers obeisance: “Salutations to Vasudevi at the feet, to Shankara at the thighs, to the destroyer of sorrow at the shanks, and to Ananda at the lord.” The thighs are worshipped as Rambhā, the waist as Śiva the archer, the hips as goddess Ādityā, and the hands as Śiva the trident-holder. The navel is Mādhavī, the breasts Bhavā, the bringer of joy, and Śaṃkara, the bearer of the moon. Homage is offered to Utkaṇṭhinī at the throat, to Nīlakaṇṭha Hara; to the lotus-holder at the hands, to Rudra, lord of the world; the arms to Parirambhiṇī, and to Hara, the wielder of the trident. The goddess’s face is offered to Vilāsinī, to Vṛṣeśa the lord; her smile to the playful, smiling one, to Viśvavaktra, the universal-faced lord. The eyes are Madanavāsinī, to Viśvadhāmā, the trident-bearer; the brows to Nṛtyapriyā, and to Tāṇḍaveśa, the trident-holder. The forehead of the goddess is offered to Indrāṇī, to Havyavāha the lord; the crown to Svāhā, and to Gaṅgādhara, the lord who bears the sacred Ganga. Thus, with devotion, each part of the goddess and her divine consort is worshipped, and by following these sacred observances, the devotee is blessed, purified, and uplifted, drawing near to the grace and joy of the Divine Mother and her Lord.