With deep devotion, one should begin by offering white garments and gold—according to one’s means—along with white garlands and fragrant ointments, to worship the sacred Gayatri. The worshipper, filled with reverence, prays that just as the Blessed Lord, the Grandfather Brahma himself, would not remain after forsaking the Goddess, so too may she, the granter of boons, never abandon the devotee. The aspirant entreats the Goddess: may all the Vedas, all scriptures, and all the arts—singing, dancing, and more—which are never bereft of your presence, O Divine Mother, likewise bless me with accomplishment. The devotee invokes the eight forms of Sarasvati—Lakshmi, Medha, Dhara, Pushti, Gauri, Tushti, Prabha, and Mati—to protect and guide, seeking the Goddess’s shelter in every aspect of wisdom and prosperity. Having thus worshipped Gayatri—she who holds the vina and rosary, the water-pot and sacred book—with offerings of white flowers and unbroken rice, the knower of dharma follows with silent meals in the morning and evening, maintaining a sacred hush around the ritual. On the fifth day of each fortnight, the worshipper honors the Goddess dwelling in Brahma’s world in the same manner, offering a measure of rice with ghee in a vessel, milk, and gold, while reciting, “May Gayatri be pleased.” At twilight, the devotee keeps silence and performs the observance, abstaining from food in between, and continues this practice for thirteen months. When the vow is completed, the devotee eats food made from white rice, but first, out of generosity, gives a pair of garments and food to a Brahmin. The Goddess is then further honored with gifts—a canopy, a bell with white eyes, a milk-giving cow, sandalwood, another pair of garments, and a pinnacle. The instructor, the guru, is also worshipped with devotion and generosity, receiving garments, garlands, and ointments. Whoever undertakes this Sarasvata vow in this manner becomes learned, prosperous, and attains a red-throated form. By Sarasvati’s grace, such a one is honored in Brahma’s world, and women who perform the vow also receive the same blessing. For thirty thousand kalpas, the devotee dwells in Brahma’s world, O King. Even those who merely hear or recite the account of the Sarasvata vow reside in the city of the Vidyadharas for thirty thousand kalpas. At this point, a question arises: “O knower of sacred procedures, please tell me about the prescribed bath during the eclipse of the moon or sun.” In response, the ritual for the eclipse is revealed. When a lunar eclipse approaches, a Brahmin should recite sacred texts, and four Brahmins are to be worshipped with white garlands and ointments. Before the eclipse begins, medicinal herbs and four pure water pots, as prescribed by the ocean, are prepared. Earth is collected from the junctions of elephant and horse paths, from anthills, ponds, cow-stalls, and near the royal gate, and this earth is then cast. In the pots, one places 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 added. Once all these are assembled, the gods are invoked. A solemn prayer follows: may all oceans, rivers, holy places, clouds, and streams come for the sacrificer, to destroy sin. May Indra, lord of the Ādityas, bearer of the thunderbolt and thousand-eyed, remove planetary afflictions. May Agni, the face of all gods with seven radiant flames, remove the eclipse’s taint. May Yama, the witness of deeds, remove the eclipse’s harm; may the fierce lord of demons remove demonic afflictions; may the lord of waters, who holds the serpent noose and rides the makara, remove lunar eclipse troubles; may Vāyu, protector of worlds and lover of the black antelope, dispel the moon’s eclipse’s ill effects; may the lord of treasures, armed with sword, spear, and mace, take away impurity and grant wealth; may Śaṃkara, the moon-crested god, destroy the eclipse’s affliction. All beings, stationary and moving, joined with Brahma, Vishnu, and the Sun, are invoked to burn away sin. After invoking these deities and sprinkling with the prepared pots—endowed with mantras from the Ṛg, Yajur, and Sāma Vedas, and adorned with white garlands and ointments—one worships the chosen deities and Brahmins with gifts of cloth and cows. Next, the very mantras, accompanied by hand gestures, are inscribed upon a cloth or lotus, with the five gems. The best among the twice-born places this on the sacrificer’s head and leads the ritual as the eclipse unfolds. Facing east, the worshipper salutes the chosen deity. Once the lunar eclipse ends, cows are given in charity, auspicious rites are performed, and a ritual bath is taken. The inscribed cloth is then presented to a Brahmin. Whoever performs this planetary bath according to the prescribed method will not suffer from planetary afflictions or loss of relatives. One attains the highest accomplishment and is rarely reborn. During a solar eclipse, the Sun’s name should always be recited in mantras. The best padmarāga gems and a beautiful tawny-colored gem should be offered to the lord of the night during lunar and solar eclipses. Whoever listens to this account daily, or causes it to be heard by others, becomes free from all sins and is honored in Indra’s realm. At this point, the seeker inquires further: “What actions should be taken in times of wonder or distress? By what means is misfortune destroyed? What is desired in rituals such as the consecration for a child who has died?” Thus, the quest for sacred knowledge continues, seeking ever deeper understanding of the rituals that uphold dharma and bring solace in times of need.