In the sacred teachings, it is declared that the nine powers—Vyāṣṭi, Utkṛṣṭi, and Ṛddhi—hold great significance. Within the six corners of the ritual mandala reside the six limbs, and to the south is Gajānana, the elephant-faced one. Surrounding him are the revered goddesses: Umā, Śrī, Bhāratī, Durgā, Dharaṇī, and the Mother of the Vedas, each embodying divine qualities. One is instructed to worship Jahnu’s daughter, the holy river Ganga, and the Sun’s daughter, Yamuna, both worthy of honor and ever ready to purify by washing the feet. In the west, Varuṇa, the lord of waters who holds a parasol, is to be worshipped. In all directions and intermediate directions, one should honor Airāvata and the other mighty elephants with four tusks, guardians of the quarters. For the sake of long life, a man should offer oblations with dūrvā grass, moistened with clarified butter. Whoever performs this rite one thousand and eight times is granted a lifespan of a hundred autumns. Beginning from the day of the sun, the practitioner should anoint himself with ghee for ten days, as prescribed. If one consistently offers one thousand and eight oblations with rice grains, mixed with the dust gathered from the feet of an old cow and clarified butter, within the sacred circle of the ritual, that person is reborn among men with the wealth and stature of Kubera, the lord of riches. Furthermore, offering one thousand and eight hibiscus flowers as oblations brings enchantment over all four classes of society. Wealth flourishes for such a devotee, and Mahalakshmi herself is pleased. That Durga, O best of Brahmins, who in her form as Sati entered Shiva's realm, is renowned as presiding over her own unique domain, distinguished from all other worlds. She manifests in countless forms throughout the three times—past, present, and future—unceasingly. Her presence is marked by memory and, again, by hunger. The seer of this hymn is Vamadeva, and its meter is the sacred Gayatri. Each syllable, beginning with 'ta', is associated with the triad of the heart and more, signifying deep esoteric meanings. The Goddess should be contemplated as radiant as a great emerald, adorned with a thousand arms, resplendent with bracelets, armlets, necklaces, and tinkling anklets. She wears a crown and earrings—thus should Durga, the supreme Goddess, be meditated upon. Alternatively, with a thousand offerings of milk, one may worship her, whose essence is like that of a newly blossomed lotus. Suprabha, Vijaya, and the seat-powers, who bestow all accomplishments, are to be invoked. The sacred syllable Om is for the one whose weapons are diamond-like nails and fangs, the great-footed Goddess. With this, one should offer a seat and establish the divine image at its base. Next, Jaya, Vijaya, Kirti, Priti, and again Prabha are to be honored in succession. On the tip of a leaf, one should worship the eight weapons, each in its proper order. Outside of these, the Lords of the World and, immediately after, their weapons are to be revered. All these applications should be performed according to one’s own intention and tradition. Nine pots, adorned with gems, gold, and other precious objects, are to be placed and worshipped with incense, flowers, and similar offerings. The king, after being anointed in this manner, attains health, long life, and freedom from all disease. Ghee, when sanctified with this mantra, dispels minor afflictions. When Krishna enters through yawning or breathing, this is especially auspicious and sought after. O best of Brahmins, listen carefully to this procedure, which brings benefit to the world. The mantra dedicated to Sarasvati ends in the fourth case and, with the invocation of svaha, consists of twelve syllables. The great Mahasarasvati is declared as the presiding deity of this sacred formula.