With a heart full of reverence, the devotee begins the sacred worship, offering obeisance to the divine forms that dwell within the Lord’s body. At the navel, homage is paid to Padmanābha, and at the heart, to Manmatha. The chest is honored as Śrīdhara’s abode, and the hands as those of Madhubhid. Moving upward, the devotee bows to Vaikuṇṭha at the neck, to Padmamukha at the face, to Aśokanidhi at the nose, and to Vāsudeva at the eyes. The forehead is venerated as Vāmana, the brows as Hari, the hair as Mādhava, and the crown as Viśvarūpin. At the head, the all-pervading soul is worshipped, and thus, with incense, garlands, and ointments, Govinda is honored in every part. Having worshipped the Lord, the devotee then prepares for the ritual by making a circular area and constructing a raised, square platform of clay, measuring a ratni on each side and surrounded by water. This platform is made smooth and pleasing, bordered on all sides by three embankments, each three fingers high and two fingers wide. River sand is spread, and in the center, an image of Lakṣmī is placed, facing the sun. Upon this platform, with Lakṣmī at the heart of the sun, the wise worshipper offers salutations: “Obeisance to the goddess, to Peace, to Lakṣmī, to Śrī.” Further homage is paid to Tuṣṭi, Puṣṭi, Creation, and Vision—again and again invoking their grace. The devotee prays to Viśokā, destroyer of sorrow and granter of boons, for freedom from grief. “Let there be freedom from sorrow for prosperity and for the fulfillment of all endeavors,” the devotee intones. Next, the Sun is wrapped in pure white garments and worshipped with offerings of fruits. Various foods are presented, along with a golden lotus, and water is placed in silver vessels with darbha grass. The entire night is then spent in joyful celebration, with dancing and singing. When three watches of the night have passed, the devotee rises. In the morning, the devotee approaches the Brahmins and their wives, honoring them with worship. According to one’s ability, garments, garlands, and ointments are offered to the women—at least to one, if not all. Those who are resting are also honored, with special obeisance to the one who lies upon the waters. The night is kept awake with music and song. At dawn, after bathing, the devotee worships a married couple and, without miserliness, feeds them as best as possible. The day is spent listening to the Purāṇas with devotion. In this way, month after month, the ritual is performed. Upon the vow’s completion, the devotee gives a bed furnished with a lump of jaggery and a cow, complete with pillow, resting place, and a fine covering. The prayer arises: “As fortune never abandons you, O King, so may beauty, health, and freedom from sorrow always be mine. Just as fortune is never born anywhere without the god, so may I have freedom from sorrow and unwavering devotion to Keśava.” With this mantra, the bed, lump of jaggery, and cow are offered, accompanied by Lakṣmī and the Sun, for one who desires prosperity. Blue lotus, oleander, fresh saffron, ketaka, sindhuvāra, jasmine, pāṭalā, kadamba, kubjaka, and jātī flowers—all these are suitable for the offering. The devotee then seeks to know the proper form and mantra for the jaggery-cow, and the results of this ritual. The procedure is revealed: On the ground, a black antelope skin four hands in length is placed, with its neck to the east. The surface is smeared with cow dung, and darbha grass is spread all around. A small goat skin and a calf are also prepared. A cow, facing east, is fashioned from clay or with a calf. The best jaggery-cow should weigh four measures; the calf, one measure for the best, two for the middling, half for the lesser, and a quarter for the least, according to the devotee’s means. Both cow and calf are dressed in fine white garments, with conch-shaped ears, sugarcane-like feet, pure pearl-like eyes, adorned with white thread and garlands, and covered with white blankets. Their cheeks and backs are coppery, their hair white as chowrie, their eyebrows coral-red, and their breasts made of fresh butter. Golden eyes with sapphire pupils, tails of fine cloth, forelegs like bronze, and radiant beauty complete their form. Their horns are adorned with gold, hooves with silver, and they are endowed with fruits and fragrant nostrils. Thus fashioned, the cow and calf are worshipped with incense and lamps, and Lakṣmī—who abides among all beings and gods—is invoked. The devotee prays, “May that goddess, in the form of a cow, remove my sin; Lakṣmī who dwells on Viṣṇu’s chest, Svāhā, and she who is in the fire. She who is the power of the moon, sun, Indra, and Śakti—may that wish-granting cow be mine. You are Svadhā for the ancestors, Svāhā for the eaters of the sacrifice. The cow removes all sins; therefore, grant me prosperity.” Having thus invoked the goddess, the cow is presented to a brāhmaṇa. This is the procedure for all cows, and now the ten cows that destroy sin are described. Their forms and names are given: the first is the jaggery cow, the second the ghee cow, the third the sesame cow, the fourth is water, the fifth is the milk cow, the sixth is the honey cow, the seventh the sugar cow, the eighth is made of curds, the ninth is the juice cow, and the tenth is of its own nature. For the juice cows, pots are used; for the others, their own substances. Some even desire a golden cow. Thus, the procedure and forms are revealed for those who seek to destroy sin and attain prosperity.