A devout person, wishing to observe the sacred monthly fast, first has a golden image of himself crafted, according to his means. He places this image upon a specially prepared bed, adorning it with garlands and other auspicious offerings. On the bed, he arranges a seat, sandals, an umbrella, a pair of garments, shoes, sacred threads, flowers, and various other items of reverence. With his heart firmly resolved regarding the bed, he bows respectfully to the assembled brāhmaṇas and requests their approval, saying, “I am going to Viṣṇu’s world.” By performing these rites, that noble soul attains the flawless, eternal abode of Viṣṇu. It is to be repeatedly proclaimed that the brāhmaṇas present in the pavilion are to be honored and praised. Even if there is any lack—whether of mantras, rites, or other elements—may all become complete by the grace of the brāhmaṇas’ words. Thus, the procedure for the monthly fast has been properly set forth. So concludes this part of the Padma Mahāpurāṇa, in the Uttarakhaṇḍa, within the section celebrating the greatness of the month of Kārtika, as spoken in the dialogue between Śrī Kṛṣṇa and Satyabhāmā. This is the one hundred and nineteenth chapter, named “The Account of the Month’s Fast.” Then, Sūta, the revered storyteller, continues: Having listened to these words, Pāvaka once again inquires, and now, O ascetics, hear about the detailed worship of the Śālagrāma stone. Kārtikeya addresses the Lord, “O best of yogins, I have heard all the dharmas. Please tell me in detail about the worship of the Śālagrāma, O master.” Īśvara replies with delight, “Excellent, excellent, O wise one, that you ask me. Therefore, listen as I explain, O affectionate Mahāsena. In the Śālagrāma stone, O great-hearted one, the entire universe—both the moving and the unmoving—ever abides together. Whoever beholds, bows to, bathes, or worships this sacred stone earns merit a crore times greater than that from performing sacrifices or gifting a crore cows. For one who neglects this, the cycle of birth in the womb is truly dreadful. Yet, whoever regularly partakes of the water that has washed the Śālagrāma stone of Viṣṇu—even if he is attached to worldly desires and lacks devotion—by worshiping the Śālagrāma stone, attains the Imperishable. To destroy the image of the Śālagrāma stone is to bring ruin by the crore. But to remember, recite, meditate upon, worship, or bow to it brings immense merit. Merely seeing the Śālagrāma stone causes countless sins to flee, just as herds of deer scatter in terror at the sight of a lion in the forest. If a person bows in worship to the Śālagrāma stone, whether with devotion or without, liberation is assured. One who always worships the Śālagrāma stone need not fear Yama, nor the cycles of birth and death. The worship is performed with fragrant substances, water for the feet, offerings, lamps, incense, ointments, songs, music, and hymns. Whoever, filled with devotion, worships the Śālagrāma stone in this age of Kali, will dwell in Viṣṇu’s abode for thousands of millions of aeons. Even if the act is performed with mere feeling, those who bow to the Śālagrāma stone—my devotees upon earth—cannot remain bound to human birth. But those who claim to be my devotees, yet, being most sinful, do not bow to Lord Vāsudeva, are not truly my devotees; they are deluded by sin. Even my devotee, if he eats on the sacred eleventh day, becomes as if a killer of mine and certainly falls into the dreadful darkness of hell. Touching the śāla-liṅga is required; no other purification is prescribed. The date dear to Viṣṇu is also dear to me. Whoever fails to fast on that day, O mortal, is more sinful than an outcaste. But know, O son, that I always dwell within the Śālagrāma stone. The place given to me by the pleased god, through devotion, becomes my own abode. The merit gained by worshipping me with thousands of millions of lotuses is multiplied a crore times by worship of the Śālagrāma stone. Those mortals who do not perform this worship, nor bow to me, do not truly worship me. Those who have not performed the worship of the Śālagrāma stone in the world of mortals—yet whoever worships me before the Śālagrāma stone—by him I am worshipped for twenty-one yugas. What is the use of worshipping hundreds of liṅgas without devotion to Viṣṇu? If the image of the Śālagrāma stone is not worshipped, then my offering—be it leaf, flower, fruit, or water—is not fit. Indeed, before the Śālagrāma stone, all becomes purified. If a twice-born eats offerings meant for other gods, he must perform the Cāndrāyaṇa expiation. But one who partakes of food offered to Keśava attains the fruit of countless sacrifices; and with the water that has washed the Lord’s feet, even the gravest sins are washed away. Purification likewise occurs with water from the conch. Yet, one who is devoted to Śiva but does not worship Viṣṇu, or harbors hatred, falls to hell for as many ages as there are fourteen Indras. If a householder allows a senior ascetic to rest even for a moment, eight generations of his ancestors become eaters of nectar; but the lowest of men, immersed in worldly suffering, sink deeper still. Those who neglect the worship of Kṛṣṇa for thousands of millions of years—even if they lovingly worship liṅgas made from Śālagrāma stones—do not attain liberation by Sāṃkhya or Yoga. The fruit gained by seeing, worshipping, or praising millions of liṅgas is obtained here from a single Śālagrāma stone. But one who worships twelve Śālagrāma stones daily as a Vaiṣṇava, his merit cannot be measured even by me. Even if one worships thousands of millions of liṅgas on the banks of the Gaṅgā or resides in Kāśī for eight generations, that fruit is gained in a single day by the worship of the Śālagrāma stone as a Vaiṣṇava. What more need be said? Neither I, nor Brahmā, nor the other gods can calculate that merit. Therefore, O my son, my devotees should worship the Śālagrāma stone with devotion, for by this they truly please me.