Beginning with the sacred month of Magha, the devotee undertakes a series of offerings as prescribed in the Rasakalyanini vow. Each month, milk, cooked vegetables, curd-rice, fried cakes, ashoka sticks, and indra cakes are carefully placed upon a vessel as an offering. Alongside these, the names of auspicious goddesses—Kumuda, Madhavi, Gauri, Rambha, Bhadra, Jaya, Shiva, Uma, Rati, Sati, Mangala, and Ratilalasa—are recited, month by month, with the heartfelt prayer, “May all be pleased.” Panchagavya, the sacred mixture, is taken everywhere, and fasting is observed; if fasting proves difficult, night-time meals are permitted. When Magha returns, the ritual intensifies: sugar is placed upon the vessel, and a golden image of Gauri, adorned with five precious gems, is offered. This image, no larger than a thumb, depicts Gauri with a rosary and water-pot, four arms, crowned with the moon, and wrapped in white-eyed cloth. Alongside, a pair of white cows with golden faces and white garments, together with vessels and clothing, are given with the prayer, “May Bhavani be pleased.” Those who perform the Rasakalyanini vow in this manner are instantly freed from all sins. For nine thousand crores of years, the performer is spared all suffering; and by offering a golden lotus to Gauri each month, one attains the merit of a thousand Agnishtoma sacrifices. This blessing extends to women, maidens, and widows alike—they too gain good fortune, health, and honor in Gauri’s celestial realm. Whoever recites, hears, or causes these teachings to be heard is freed from the taint of Kali and attains the world of Parvati. Those who give these offerings out of love become leaders among the celestial chariots, their blessings unfailing. Now, another vow is revealed—the third, known as Ardranandakari, famed for its power to destroy sin. This fast is observed when the bright third lunar day coincides with the Ashadha constellation, or with Brahma, Mriga, Hasta, or Mula. On this sacred day, the devotee bathes with water scented by darbha grass, adorns themselves in white garlands and garments, and is anointed with white fragrance. With fragrant white flowers, Bhavani is worshipped, seated beside Mahadeva on a great seat. During worship, the devotee offers homage 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 honored for Rambhā, the waist for Shiva the bow-bearer, the hips for goddess Ādityā, and the hands for Shiva the trident-holder. The navel is worshipped for Mādhavī, the breasts for Bhavā, bringer of joy, and for Shankara, bearer of the moon. The throat is offered to Utkaṇṭhinī and to Nīlakaṇṭha Hara; the hands to the lotus-holding one and to Rudra, lord of the world; the arms to Parirambhiṇī and to Hara, wielder of the trident. The goddess’s face is honored for Vilāsinī and for Vṛṣeśa, the lord; the smile for the playful, smiling one and for Viśvavaktra, the universal-faced lord. The eyes are offered to Madanavāsinī and Viśvadhāmā, trident-bearer; the brows to Nṛtyapriyā and Tāṇḍaveśa, trident-holder. The forehead is dedicated to Indrāṇī and Havyavāha, the lord; the crown to Svāhā and Gaṅgādhara, the lord who bears Gaṅgā. Thus, the devotee bows to Shiva and Parvati, whose forms, faces, feet, and hands are universal, whose faces are gracious. After proper worship, lotuses and blue lilies are fashioned from colored powders. Conches, discs, bracelets, svastikas, goads, and fly-whisks are made; for each shape of powder that falls to the ground, the devotee is honored in Shiva’s world for thousands of years. Four vessels of ghee with gold, as one is able, are given to a brāhmaṇa, along with a ladle and water mixed with rice, every fortnight for four months. For another four months, four vessels of flour and then vessels of sesame are offered on the ladle. Sandalwood water, flower water, sandal paste, saffron water, uncurdled yogurt, milk, and water from a cow’s horn are given. Flour-water, water mixed with kuṣṭha powder, water with uśīra grass, and barley flour water are also offered. Sesame water is tasted, and fasting is observed from Mārgaśīrṣa onward; tasting is prescribed each fortnight. White flowers are always commendable for worship everywhere, and at the time of giving, the mantra is recited: “May Gaurī always be pleased with me, the remover of sin, auspicious; may Lalitā Bhavānī grant good fortune and all accomplishments.” At the year’s end, salt, a jar of jaggery, sārjikā, sandalwood, an eye-cloth, and a golden lotus are given. A golden image of Umāmaheśvara, adorned with sugarcane fruits, a bed with cotton covering, and a pillow are offered to a brāhmaṇa and his wife, with the prayer, “May Gaurī be pleased with me.” This is the third, eternal fast called Ārdrānandakari. By observing it, one attains the supreme abode of Śambhu, enjoys constant joy, wealth, and prosperity in this world, and lives long and healthy, untouched by sorrow. Women, maidens, and widows alike attain its fruit, cherished by the grace of the goddess. Observed every fortnight with knowledge of mantra worship, the devotee reaches the realm of Rudrāṇī, where return is rare. Whoever listens to or shares these teachings is honored by Gandharvas in Indra’s world for three ages. A woman, whether married or widowed, who observes this third fast that brings joy and removes suffering, experiences countless pleasures at home and then, beloved, attains Gaurī’s abode. Now, another third fast is spoken of, one that grants all desires. Whatever is given, offered, or recited during this fast becomes inexhaustible. Those who observe the third day in the bright half of Vaiśākha obtain inexhaustible fruit for all their good deeds. Thus, these sacred vows, observed with devotion and ritual, bring the devotee closer to the divine, bestowing blessings, liberation from sin, and honor in the celestial realms.