Listen, O noble one, to the wondrous account of the Divine Mother, Sāvitrī. She is the mysterious power who reveals herself in manifold forms: she is two-footed, four-footed, three-footed, and six-footed—manifesting in countless ways throughout creation. Whoever recites these one hundred and eight sacred names of Sāvitrī, O Brahmin, comes to know her fivefold nature, as has now been revealed to you. Before any worship with mantra begins, the mere remembrance of her fulfills all desires across the universe. In the lotus that is the world itself, for the sake of creation, two divine beings were born through the power of austerity. As soon as they emerged—amidst the cosmic waters at the very moment when all worlds had dissolved—one of them, seeing the stirring of new activity, offered praise to the Mother of the Universe. At that time, Sleep, who dwelled within the eyes of Nārāyaṇa, became pleased and took on forms both gentle and awe-inspiring. She appeared reddish, sometimes wrathful, sometimes peaceful, and always adorned with a crown crested by the moon. She is Gāyatrī, the sacred metre; she is the goddess Bhuvaneśvarī, sovereign of all worlds. Through the cycles of dissolution and creation, the Mothers assume many forms. To worship her, one should place Hrillekhā—the divine syllable—upon the head, in the mouth, and envision the sky within the lotus of the heart. One should also invoke her presence in the upward direction, the east, south, north, west, and even the highest realms. Next, the six limbs of the goddess, each with their own class, should be arranged in order. With Sāvitrī, one places Viṣṇu on the right cheek; with Śrī, the Lord of Wealth is placed at the tip of the left ear. She is also present above the left ear and in the space between ear and cheek, at the root of the throat, upon both breasts, on the left shoulder, and within the lotus of the heart. Her presence is invoked on the forehead, at the sides, on the belly, on the other side, and again in the heart. With her root energy pervading the body, the devotee should meditate upon the Goddess. Her radiant face, crowned with the moon, bestows boons and holds a noose, a goad, and the gesture of fearlessness. The worship is performed with eight sacred substances, a tenth part of each, and sticks from the Brahma tree. Rice, clarified butter, sesame—these, O Brahmin, are among the eightfold offerings. The altar is visualized as a lotus with eight petals, surrounded by a circle of sixteen petals. Upon this seat, endowed with nine divine powers, the radiant and ever-playful Goddess, newly beautiful and auspicious, is invoked with proper coverings and worshipped with devotion. In the six corners of the sacred diagram, the priest offers oblations, then honors the paired deities. The priest worships Gāyatrī, and likewise Brahmā; then Sāvitrī, clad in yellow garments, and also Viṣṇu. Sarasvatī, fair and luminous, is honored, as is Rudra of similar appearance. The goddess who holds wealth in her hands, golden and plump, bestower of riches, is worshipped; so too Mahālakṣmī, seated upon the lap of Dhanada, the Lord of Wealth. The priest venerates him who bears the red hibiscus and is adorned with red ornaments, and properly worships Rati, held tenderly by her beloved. The handsome one, bearing a noose and goad, with splendid limbs and blood-red fingers, is also honored. The one who sits in the lotus, adorned with dripping jewels and holding a sparkling cup, is worshipped, as is she who holds a red lotus in one hand and touches the banner with the other. Within the heart of the lotus, the treasures are worshipped, and at the sides of the hexagon as well. Afterwards, Anaṅgakusuma is venerated, then Anaṅgamekhalā, the second, each receiving their due honor. Thus, with reverence and devotion, the worshipper celebrates the glory and mystery of the Divine Mother and her manifold forms, the very source and sustainer of all creation.