At the close of the year, it is prescribed that one should make offerings of salt, a jar of jaggery, sārjikā, sandalwood, an eye-cloth, and a golden lotus. Along with these, a golden image of Umāmaheśvara, beautifully adorned with sugarcane fruits, should be presented, together with a bed covered in cotton and a soft pillow. These should be respectfully given to a brāhmaṇa and his wife, uttering the prayer, “May Gaurī be pleased with me.” This observance is known as the third, eternal fast called Ārdrānandakari. By keeping this sacred vow, a person attains the supreme abode of Śambhu. In this very world, the devotee is blessed with unceasing joy, prosperity, and wealth, enjoying long life and good health, untouched by sorrow. This blessing is not reserved for men alone; whether a woman is married, a maiden, or a widow, if she observes this fast, she too receives its cherished fruit through the grace of the goddess. Furthermore, if one practices this vow every fortnight, with knowledge of the proper mantras and rituals, one is led to the realm of Rudrāṇī—a place so rare that few return from it. Even simply listening to the account of this vow daily, or causing it to be heard by others, brings great honor; such a person is celebrated by the Gandharvas in Indra’s world for three ages. For women, whether married or widowed, this third fast brings joy and removes all suffering. She enjoys countless pleasures within her home and, in time, attains the abode of Gaurī. Now, let me speak of another third-day fast, one that fulfills every desire. In this observance, whatever is given, offered, or recited becomes inexhaustible. Those who honor the third day in the bright fortnight of Vaiśākha receive inexhaustible merit for all their good deeds. When this day coincides with the star Kṛttikā and is worshipped with special care, the gifts and recitations offered become truly inexhaustible. On this day, the devotee’s lineage becomes endless, and the merit accrued is without limit. Viṣṇu himself is said to worship such a person with unbroken rice, which is why this observance is called “inexhaustible.” Men who have bathed and offer unbroken rice to Viṣṇu, and similarly give unbroken rice to Brahmins along with well-prepared flour cakes, enjoy inexhaustible blessings as they partake of their own meals. Even by observing just one of these third days properly, a person attains the fruit of all such fasts combined. By worshipping Janārdana with fasting on the third day, one receives the merit of a Rājasūya sacrifice and reaches the highest state. At this point, a question arises: “By what vow, O Madhusūdana, does one gain sweet speech, great fortune among people, and mastery of all knowledge? How may there also be harmony between husband and wife, peace among relatives, and abundant life for men? Please reveal this, O Mādhava.” The Lord replies, “You have asked well, O King. Listen now to the sacred Sarasvatī vow, by whose mere recitation the goddess Sarasvatī is pleased. Any devoted person who undertakes this excellent vow should, at the dawn of that day, worship Brahmins and honor them. Or, on a Sunday, depending on the auspiciousness of planets and stars, one should feed Brahmins with rice pudding and have them recite sacred texts. According to one’s means, white garments and gold should be given, and the Gayatri should be worshipped with devotion, offering white garlands and ointments. With heartfelt prayer, one should invoke the goddess: ‘Just as the Blessed Lord, the Grandfather in Brahma’s world, could not remain after abandoning you, so may you grant me your boons. May all the Vedas, scriptures, and the arts—singing, dancing, and more—which flourish only with your presence, likewise grant me success. Lakshmi, Medha, Dhara, Pushti, Gauri, Tushti, Prabha, and Mati—by these eight forms, protect me, O Sarasvati.’ Having worshipped Gayatri, who holds the vina and rosary, with white flowers and unbroken rice, and who carries a water-pot and book, the devotee should eat in silence in the evening and morning. On the fifth day of each fortnight, the Brahma-dwelling Goddess should be worshipped in the same way, offering a measure of rice with ghee in a vessel, milk, and gold, with the prayer, ‘May Gayatri be pleased.’ At twilight, one should again observe silence and perform this rite, abstaining from food between meals, for thirteen months. When the vow is complete, one should eat food made from white rice, having first given a pair of garments and food to a Brahmin. To the Goddess, a canopy, a bell with white eyes, a milk-giving cow, sandalwood, another pair of garments, and a pinnacle should be offered. The instructor, the guru, must also be worshipped with devotion, free from miserliness, with garments, garlands, and ointments. Whoever observes the Sarasvata vow in this way becomes learned, prosperous, and attains a red-throated form. By Sarasvati’s grace, one is honored in Brahma’s world, and any woman who performs this vow achieves the same result. Such a devotee dwells in the world of Brahma for thirty thousand kalpas. Even those who merely hear or recite the story of the Sarasvata vow dwell in the city of the Vidyadharas for the same vast span of time. A further question is then asked: “I wish to hear about the bath prescribed at the time of a lunar or solar eclipse, O knower of sacred procedures and mantras.” The answer is given: “I shall explain the bath, with its mantras and medicinal preparations, for those whose zodiac signs are affected by the eclipse. Upon the occurrence of a lunar eclipse, after having a Brahmin recite sacred texts, one should worship four Brahmins, adorning them with white garlands and ointments. Before the eclipse begins, one should prepare by placing medicinal herbs and four unblemished water pots, as prescribed by the ocean. Earth should be collected from the junctions of elephant and horse paths, from anthills, from ponds and cow-stalls, and from the area near the royal gate. This earth should then be cast appropriately. In the water pots, one should place pure pañcagavya, pearls, rocanā, lotus and conch, along with the five gems. In this manner, the ritual bath at the time of eclipse is performed, bringing purification and auspiciousness.” Thus, the sacred practices, their rituals, and their fruits are revealed, guiding the devotee toward prosperity, harmony, and the highest spiritual abodes.