Throughout the sacred night, one should fill the hours with joyous dancing and melodious singing, ensuring that the celebration continues without pause. When three watches of the night have passed, it is time to rise and greet the new day with reverence. With a heart full of respect, one should approach the Brahmins and their wives, offering them worship. According to one’s means, gifts such as garments, garlands, and fragrant ointments are to be presented to the women, or at the very least, to one among them. All those who are resting should be honored, with special obeisance offered to the One who lies upon the cosmic waters. As the night continues, let there be more singing and the sweet sounds of musical instruments, so that the vigil is joyously maintained until dawn. When morning arrives, after a purifying bath, one must worship the married couple, feeding them generously and avoiding any trace of miserliness. The day is then to be spent in devotion, listening with faith to the stories of the Purāṇas, and in this way, month after month, the observances are to be performed. At the completion of the vow, a special gift is to be made: a bed adorned with a lump of jaggery and a cow, complete with a soft pillow, a restful place, and a fine covering. As this offering is made, one should pray: “Just as fortune never leaves you, O king, may beauty, health, and freedom from sorrow always be mine. Just as fortune is never found apart from the Lord, so may I be ever free from sorrow and unwavering in my devotion to Keśava.” Accompanied by this mantra, the bed with the lump of jaggery and the cow is to be given, along with symbolic offerings to Lakṣmī and the Sun, by one who desires prosperity. The offering is adorned with flowers such as blue lotus, oleander, fresh saffron, ketaka, sindhuvāra, jasmine, pāṭalā, kadamba, kubjaka, and jātī—these are always considered appropriate. The question then arises: what is the form and proper procedure for the jaggery-cow, and with what mantra should it be given? The answer is revealed: To destroy all sins, one should spread a black antelope skin on the ground, four hands in length, with its neck facing east. The ground is to be purified with cow dung, and darbha grass spread all around. A small goat skin and a calf are also prepared. A cow, facing east, is to be fashioned out of clay, or with a calf; the best jaggery-cow should always be made with four measures of weight, while the calf can be made with one measure for the best, two for middling, half a measure for lesser, and a quarter measure for the least, all according to the means of the household. Both the cow and calf are to be clothed in fine white garments. They are to be crafted with conch-shaped ears, feet like sugarcane, pure eyes like pearls, adorned with white thread and garlands, and covered with white blankets. Their cheeks and backs should be coppery, with hair like the white chowrie, coral-like eyebrows, and breasts made of fresh butter. Their eyes are to be golden with blue sapphire pupils, tails of fine cloth, forelegs like bronze, and overall, they should appear exceedingly beautiful and radiant. Their horns are to be adorned with golden ornaments, hooves with silver, and their nostrils fragrant as scented boxes, bearing various fruits. Once fashioned in this way, the cow and calf are worshipped with incense and lamps. The devotee invokes Lakṣmī, who abides among all beings and dwells among the gods, praying: “May that goddess, in the form of a cow, remove my sins—Lakṣmī who rests on Viṣṇu’s chest, who is Svāhā, and who is present in the fire. May she, the power behind the moon, sun, Indra, and Śakti, grant me the wish-fulfilling cow. You are Svadhā for the ancestors, Svāhā for those who partake in the sacrifice. The cow removes all sins; therefore, grant me prosperity.” Having thus invoked the goddess, the cow is then presented to a worthy brāhmaṇa. This is the procedure for all sacred cows, as tradition has recited. There are ten special cows that destroy sin: the first is the jaggery cow, the second the ghee cow, the third the sesame cow, the fourth the water cow, the fifth the milk cow, the sixth the honey cow, the seventh the sugar cow, the eighth the curds cow, the ninth the juice cow, and the tenth is the natural cow itself. The juice cows are offered in pots, while the others are made of their respective substances. Some, desiring greater merit, offer a golden cow. Great sages have prescribed that these cows may also be offered with fresh butter, oils, and other suitable items; these are the proper implements. All these offerings are to be accompanied by mantras and proper invocation, especially during festivals and śrāddha ceremonies, for they bestow both enjoyment and liberation. The procedures regarding the jaggery cow encompass all these forms, bestowing the full fruit of sacrifice, removing all sins, and bringing auspiciousness. Among vows, the Viśoka Dvādaśī vow is supreme, and within it, the jaggery cow is especially praised. On auspicious occasions—such as the solstice, equinox, planetary conjunctions, eclipses, and other sacred times—offerings of jaggery and cows are to be given. This Viśoka Dvādaśī is most auspicious: it removes all sins and brings joy. Whoever observes it attains the supreme abode of Viṣṇu. In this very life, one gains good fortune, long life, and health; at the time of death, one reaches the city of the Vaiṣṇavas and remembers Hari. For nine thousand eight hundred and eighteen cycles, the knower of dharma is free from sorrow, suffering, and misfortune. If a woman performs this Viśoka Dvādaśī, always devoted to dance and song, she too attains the same result, beholding the endless dance, music, and worship before Hari—Madhusudana, Mura, and Naraka.