Listen, as I recount the sacred narrative of the third vow that destroys sin, known in the world as Ārdrānandakari. This vow, when observed with devotion, brings joy and washes away transgressions. On the bright third lunar day, when the Ashadha constellation or Brahma, Mriga, Hasta, or Mula constellations are present, one should begin by bathing thoroughly in water perfumed with darbha grass. After cleansing, the devotee adorns themselves with white garlands and garments, and anoints their body with pure, white fragrance. Thus prepared, they approach Bhavani, seated with Mahadeva upon a great seat, and worship her with devotion, offering fragrant white flowers. The worship is performed with reverence, reciting: “Obeisance to Vasudevi at the feet, to Shankara at the thighs, to the destroyer of sorrow at the shanks, to Ananda at the lord.” Each part of the divine couple is honored: the thighs for Rambhā, the waist for Śiva the archer, the hips for goddess Ādityā, and the hands for Śiva who wields the trident. The navel is worshipped for Mādhavī, the breasts for Bhavā the bringer of joy, and for Śaṃkara, the moon-bearer. Further homage is given at the throat to Utkaṇṭhinī and Nīlakaṇṭha Hara; at the hands to the lotus-holding one and Rudra, lord of the world; the arms to Parirambhiṇī and Hara with the trident. The goddess’s face is offered to Vilāsinī, and to Vṛṣeśa, the lord; the smile to the playful, smiling one, and to Viśvavaktra, the universal-faced lord. The eyes are dedicated to Madanavāsinī and Viśvadhāmā, the trident-bearer; the brows to Nṛtyapriyā and Tāṇḍaveśa. The forehead is worshipped for Indrāṇī and Havyavāha; the crown for Svāhā and Gaṅgādhara, the lord who bears the river Ganga. Thus, with deep reverence, the devotee bows to Śiva and Pārvatī, whose forms, faces, feet, and hands are universal and whose countenances radiate grace. Having completed this worship, one then fashions lotuses and blue lilies from colored powders. Whatever shapes—be they conches, discs, bracelets, svastikas, goads, or fly-whisks—fall to the ground from this powder, for that many thousands of years the devotee is honored in Śiva’s world. The ritual continues: four vessels of ghee with gold, as one is able, should be given to a brāhmaṇa, along with a ladle and water mixed with rice, every fortnight for four months. For another four months, as before, one offers on the ladle four vessels of flour and then vessels of sesame. Sandalwood water, flower water, sandal paste, saffron water, uncurdled yogurt, milk, and water from a cow’s horn are also given. Flour-water, water mixed with kuṣṭha powder, water with uśīra grass, and barley flour water are offered in turn. Sesame water is to be tasted, and fasting is observed during the months from Mārgaśīrṣa onward, tasting this water in each fortnight as prescribed. Throughout the worship, white flowers are always commendable, and at the time of giving, the devotee should recite this prayer: “May Gaurī always be pleased with me, the remover of sin, auspicious, may Lalitā Bhavānī grant good fortune and all accomplishments.” At the close of the year, one gives salt, a jar of jaggery, sārjikā, sandalwood, an eye-cloth, and a golden lotus. A golden image of Umāmaheśvara, adorned with sugarcane fruits, a bed with cotton covering and a pillow is offered to a brāhmaṇa and his wife, praying, “May Gaurī be pleased with me.” This is the third, eternal fast called Ārdrānandakari. By observing it, one attains the supreme abode of Śambhu. In this world, the devotee enjoys constant joy, wealth, and prosperity, with long life and health, free from sorrow. Whether a woman, a maiden, or a widow undertakes this vow, she too receives these blessings, cherished by the goddess’s grace. Observing this fast every fortnight, with knowledge of the mantras and rituals, leads one to the realm of Rudrāṇī, from which there is rarely any return. Whoever listens to this account daily, or causes it to be heard, is honored by Gandharvas in Indra’s world for three ages. A woman, married or widowed, who observes this third fast that brings joy and removes suffering, experiences hundreds of pleasures in her own home and, beloved, attains Gaurī’s abode. Now, hear of another third-day fast that grants all desires. Whatever is given, offered, or recited during this vow becomes inexhaustible. Those who observe the third day in the bright half of Vaiśākha obtain inexhaustible fruits for all their good deeds. When this day coincides with the Kṛttikā constellation and is especially well worshipped, all that is given, offered, or recited is said to be inexhaustible. The devotee’s lineage and merit on that day become inexhaustible. He is worshipped with unbroken rice by Viṣṇu, and so this vow is known as the inexhaustible. Men, having bathed, offer unbroken rice to Viṣṇu, and likewise to brāhmaṇas, along with well-prepared flour cakes. As one eats food, O fortunate one, one enjoys inexhaustible fruit. Even by observing just one of these third-day fasts properly, a person attains the fruit of all such fasts. By worshipping Janārdana with fasting on this day, one gains the merit of a Rājasūya sacrifice and attains the highest state. Then, Arjuna inquired: “By what vow, O Madhusūdana, does one attain sweet speech, great fortune among people, and skill in all knowledge? And also harmony between husband and wife, among relatives, and abundant life for men—tell me this, O Mādhava.” Śrī Kṛṣṇa replied: “You have asked well, O king; listen to the vow of Sarasvatī. By merely reciting it, Sarasvatī is pleased. Any devoted man who performs this excellent vow, at the beginning of that day, should worship and honor brāhmaṇas. Or, on Sunday, according to the strength of planets and stars, he should feed brāhmaṇas with rice pudding, having them recite the sacred texts.” Thus, the stories of these sacred vows are revealed, bringing blessings, prosperity, and the fulfillment of all desires to those who observe them with faith and devotion.