In the sacred text, a profound teaching unfolds about auspicious observances and their inexhaustible rewards. When a ritual coincides with the constellation Kṛttikā and is performed with exceptional devotion, every gift, offering, or recitation made at that time is declared inexhaustible. The merit gained, the lineage of the devotee, and the blessings bestowed are all said to be without end. On this day, Viṣṇu Himself is worshipped with unbroken rice, and thus the day is renowned for its inexhaustible nature. People, having bathed, offer the same unbroken rice to Viṣṇu, and, giving it also to Brahmins along with well-prepared flour cakes, they partake in food and enjoy inexhaustible fruits. Remarkably, even observing just one of these third-day fasts properly grants the devotee the merit of all such fasts. By worshipping Janārdana with fasting on the third day, one attains the fruit of a Rājasūya sacrifice and reaches the highest spiritual state. A king then inquires of Madhusūdana: “By what vow, O Lord, does sweet speech arise, as well as great fortune among people and skill in all knowledge? How can harmony between husband and wife, among relatives, and long life be secured? Tell me, O Mādhava.” The Lord replies, “You have asked well, O king. Listen to the vow of Sarasvatī, by whose very recitation the Goddess is pleased. Any devoted person who performs this excellent vow should, at the dawn of the day, worship and honor Brahmins. Alternatively, on a Sunday, according to the strength of planets and stars, one should feed Brahmins with rice pudding and have them recite sacred texts. White garments and gold should be given according to one’s ability, and Gayatri should be worshipped with devotion, using white garlands and ointments.” The devotee prays, “O Goddess, just as the Blessed Lord, the Grandfather in the world of Brahma, would not remain after abandoning you, so may you be the granter of boons. May all the Vedas, scriptures, and arts—singing and dancing—not deprived of you, O Goddess, grant me accomplishments. Lakshmi, Medha, Dhara, Pushti, Gauri, Tushti, Prabha, and Mati—by these eight forms, protect me, O Sarasvatī.” After worshipping Gayatri, who holds the vina and rosary, with white flowers and unbroken rice, and who carries the water-pot and book, the knower of dharma should eat in silence in the evening and morning. On the fifth day of each fortnight, one should worship the Brahma-dwelling Goddess in the same manner, offering rice with ghee in a vessel, milk, and gold, saying, “May Gayatri be pleased.” At twilight, one should observe silence and perform this practice, refraining from food in between, for thirteen months. Upon completion of the vow, one should eat food made from white rice, and beforehand, give a pair of garments and food to a Brahmin. To the Goddess, one should offer a canopy, a bell with white eyes, a milk-giving cow, sandalwood, a pair of garments, and again a pinnacle. Likewise, the instructor, the guru, should be worshipped with devotion, free from miserliness, with garments, garlands, and ointments. Whoever performs the Sarasvata vow in this way becomes learned, wealthy, and attains a red-throated form. By the grace of Sarasvatī, one is honored in the world of Brahma, and any woman who performs it attains the same result. One dwells in the world of Brahma for thirty thousand kalpas. Even those who merely hear or recite the Sarasvata vow dwell in the city of the Vidyadharas for thirty thousand kalpas. The king then expresses his wish to hear about the prescribed bath during the eclipse of the moon or sun, seeking guidance in the procedures for materials and mantras. The Lord explains the ritual bath, with mantras and medicinal preparations, for those whose zodiac is affected by the eclipse. Upon the lunar eclipse, after having a Brahmin recite, one should worship four Brahmins with white garlands and ointments. Before the eclipse, medicinal herbs and four unblemished water pots, as prescribed by the ocean, should be placed. Earth should be collected from the junctions of elephant and horse paths, from anthills, ponds, cow-stalls, and near the royal gate, and then cast away. In pots, place pure pañcagavya, pearls, rocanā, lotus, conch, and the five gems. Crystal, white sandalwood, water from holy places with mustard seeds, royal elephant tusk with kumuda, uśīra, and guggulu are also deposited in the pots, and the gods are invoked. Prayers are offered: May all the oceans, rivers, holy places, clouds, and streams come for the sacrificer to destroy sin. May Indra, bearer of the thunderbolt and lord of the Ādityas, remove the affliction caused by the planets. May Agni, whose seven flames shine with unmatched brilliance, remove the affliction arising from the lunar eclipse. May Yama, witness of deeds, riding the buffalo, remove my affliction from the eclipse. May the lord of demons, fierce and terrifying, remove the affliction caused by demons. May the god who holds the serpent noose, rides the makara, and is lord of waters, remove the affliction caused by the lunar eclipse. May Vāyu, protector of the worlds and lover of the black antelope, remove the affliction from the eclipse. May the god of treasures, bearing sword, spear, and mace, remove impurity and grant wealth. Finally, may Śaṃkara, who bears the moon, wields the bow, and rides the bull, destroy the affliction of the lunar eclipse. Thus, the scripture teaches the inexhaustible merits of sacred observances, the transformative power of vows to Sarasvatī, and the purifying rituals during celestial events, guiding devotees toward prosperity, wisdom, and liberation.