Listen, O seeker, to the sacred narrative of Sāvitrī, whose glory is sung through her many names and forms. She is the bestower of prosperity, the very speech that animates the worlds, the great earth, and the foundation upon which all rests. Renowned and virtuous, she embodies truth, the essence of the Vedas, and auspiciousness in all things. Joyful and supreme, she is the goddess of intelligence and peace, the earth herself endowed with wisdom. Compassionate, she is the gentle night, the lotus, Rohiṇī, delightful and victorious in her deeds. She is both illusion and wisdom, supreme among beings, the milker of the universe, proud, nourishing, and the very principle of action. As Brāhmī, she shines golden, serpent-like and enchanting, beautiful and eloquent. Again, she is illusion, Svadhā, Ramā, slender and graceful, destroyer of enemies, protector, and virtuous. Immortal, she is the giver of holy places and initiation, unconquerable, and remover of disease. A yoginī, she remains stainless and truthful, sometimes weak, yet giver of strength and always victorious. Swift, she brings rain, is to be known, belongs to the order of truth, and her essence is truth itself. She manifests in myriad forms—two-footed, four-footed, three-footed, and six-footed. Whoever recites these one hundred and eight names of Sāvitrī, O Brahmin, receives the fivefold characteristics that have been revealed. Before the worship of the mantra, these names fulfill all desires throughout the universe. In the lotus of the world, for the purpose of creation, two beings were born through austerity. As soon as they emerged, in the waters at the time marked by the dissolution of the worlds, witnessing the dawn of activity, one praised the Mother of the Universe. Sleep, established in the eyes of Nārāyaṇa, became pleased. She transformed—reddish, wrathful, peaceful, adorned with a moon-crested crown. She is Gāyatrī as the sacred metre, Bhuvaneśvarī as the goddess. Through the cycles of dissolution and creation, the Mothers assume various forms. In worship, one should place Hrillekhā on the head, in the mouth, and the sky in the lotus of the heart. Also, one should invoke her presence in the upward, eastern, southern, northern, western, and upper directions. Then, the six limbs are to be arranged, each with their respective class, in order. With Sāvitrī, Viṣṇu is placed on the right cheek. With Śrī, the Lord of Wealth is placed at the tip of the left ear, above the left ear, and in the space between ear and cheek. At the root of the throat, on both breasts, on the left shoulder, and in the lotus of the heart, her presence is invoked. On the forehead, at the sides, on the belly, on the other side, and in the heart, the root pervades the body, and one meditates on the Goddess. One should meditate on her face, crowned with the moon, holding boon, noose, goad, and the gesture of fearlessness. With eight substances, in a tenth part, and with sticks of the Brahma tree, the offerings are made. Rice, clarified butter, sesame—these are the eightfold substances spoken of. A lotus of eight petals is envisioned outside, circular and adorned with sixteen petals. Next, one should worship the seat endowed with nine powers. She is ever playful, radiant, auspicious, and newly beautiful. Upon this seat, the Goddess is worshipped, having been invoked with coverings in order. In the six corners, the priest offers sacrifice, then to the paired deities. The priest worships Gāyatrī and Brahma, and then Sāvitrī, clad in yellow garments, and likewise Viṣṇu. Thus is the worship performed, honoring the divine Mother in her many forms and attributes, fulfilling the sacred ritual and invoking her blessings upon the universe.