He who offers seven arghyas, sacred offerings of water and reverence, is said to attain the seven worlds, and one who faithfully performs this rite throughout their life ultimately reaches the supreme Brahman. Furthermore, whoever reads, listens to, or even contemplates this account of the offering to the sage born of the twin seers is worshipped by hosts of immortals in the abode of Vishnu. Once, a devotee approached Janardana and asked, “O Lord, tell me of that which grants prosperity and health, brings inexhaustible merit in the next world, and bestows both enjoyment and liberation.” In response, Janardana recalled a time long ago when the goddess herself questioned the destroyer of cities, Shiva, who, seated atop Mount Kailāsa, spoke about the illusion of the world. Now, listen to that sacred story, both righteous and delightful, which brings the fruits of both worldly enjoyment and ultimate liberation. “O Devi,” the Lord said, “listen attentively to the supreme worship, which is fit for both men and women, and yields endless merit.” This worship is to be performed in the months of Nabhasya or Vaiśākha, or at the start of the auspicious path, on the third day of the bright fortnight. On that day, one should bathe thoroughly, using yellow mustard seeds for purification. After bathing, a tilaka is applied to the forehead, made from cow’s gall, mixed with cow urine, warm cow dung, curd, and sandalwood—this sacred mark always bestows prosperity and health and is dear to Lalitā. On the third day of each fortnight, a man should wear clean garments, while a self-restrained woman should wear red clothes. A widow is to wear garments dyed with red ochre, and a maiden should wear white clothes. Then, the goddess is to be bathed first with pañcagavya, then with milk, then with honey, and finally with water scented with flowers. She should be worshipped with white flowers and various fruits, with grains, cumin, sesame seeds, salt, jaggery, milk, and ghee. White rice and sesame seeds are also offered, and the goddess is always honored from her feet upwards, on each fortnight. The worship continues with salutations to the giver of boons at her feet, to Śrī at her ankles, Aśokā at her shanks, and Pārvatī at her knees. Maṅgalakāriṇī is honored at her thighs, Vāmadevī at her hips, Padmodarā at her belly, and Kāmaśrī at her chest. Saubhāgyadāyinī is worshipped at her hands, the beauty of Hara’s beloved at her arms, the dweller in the mirror at her face, and the giver of love at her smile. Salutations are also offered to Gaurī at her nose, Utpalā at her eyes, Tuṣṭi at her forehead, Kātyāyanī at her hair, and to her head as well. Further salutations are made to Gaurī, Dhiṣṇyā, Kāntī, Śrī, Rambhā, Lalitā, and again and again to Vāsudevī. Having thus worshipped her properly, a lotus with twelve petals is drawn before her using saffron, and the center is marked. On the east petal, Gaurī is placed; next, Aparṇā; then, on the south, Bhavānī; and Rudrāṇī follows. On the west, Saumyā, ever united with Madana, is placed; in the northwest, Pāṭalā the fierce; and between them, Umā. At the center, the auspicious and virtuous Kumuda is established, along with Rudra, and Lalitā is placed atop the lotus center, with all arranged using flowers, unbroken rice, or water, and honored with respectful salutations. After arranging melodious songs and auspicious sounds, virtuous women are honored, adorned with red garments, red garlands, and ointments. Vermilion and bathing powder are poured upon their heads. Bathing with vermilion and saffron is most desirable, and one should diligently worship the instructor, the guru, for where the guru is not honored, all actions there are fruitless. In the month of Nabhasya, Gauri is always worshipped with blue lotuses; in Āśvayuja and Kārtika, with bandhujīva flowers; and in Śatapattraka, with lotuses. In Mārgaśīrṣa, jasmine flowers are used; in Pauṣa, yellow kuraṇṭaka; in Māgha, kund and saffron flowers; in Māgha, sinduvāra or jasmine; and in Phālguna, Uma is also honored. In Caitra, jasmine and ashoka flowers are offered; in Vaiśākha, fragrant pāṭala; in Jyeṣṭha, lotus and mandāra; in Āṣāḍha, fresh lotuses; and in Śrāvaṇa, kadamba and mālatī—these are always used in worship. For purification and offering, cow urine, cow dung, milk, curd, ghee, water from kuśa grass, bilva leaves, arka flowers, barley, and water from a cow’s horn are employed. One should sequentially partake of pañcagavya and bilva, as prescribed for the ritual beginning from Bhādrapada. On the third day of the bright fortnight, worship and honor are to be given with devotion, using garments, garlands, and ointments. Yellow garments are given to a man and kausumbha-colored clothing to a woman. Offerings include niṣpāva, ajājī, salt, sugarcane, and jaggery, along with fruit, flowers, and golden lotuses for the goddess. A heartfelt prayer is then offered: “Just as, O goddess, the Lord of gods never abandons you, so too lift me from the ocean of endless suffering and worldly existence.” The goddess is invoked by many names—Kumuda, Vimalā, Anantā, Bhavānī, Sudhā, Śivā, Lalitā, Kamalā, Gaurī, Satī, Rambhā, and Pārvatī. During the months beginning with Nabhasya, one should pray for her pleasure, and at the end of the vow, offer a bed adorned with golden lotuses. One should worship twenty-four pairs, ten pairs, two pairs, eight or six pairs of goddesses, and, each month, worship accordingly. First, the guru is honored, then the wise worship the rest. This third-day rite is declared to grant endless fruits. O goddess, remover of all sins, increaser of fortune and health, one should never transgress her due to greed for wealth, for whether man or woman, greed for wealth leads to downfall. If a woman is pregnant, has just given birth, is fasting at night, is a maiden, or is ill and thus impure, then another should perform the rite with effort. Whoever performs this third-day rite, which grants endless fruits, is honored in the world of Shiva for a hundred million kalpas. Even one without wealth, by observing the fast for three years with the prescribed flower-mantra ritual, attains that result. A woman, whether maiden or widow, who performs it, also obtains that result, cherished by Gauri’s grace.