In the sacred dialogue between Śrī Kṛṣṇa and Satyabhāmā, as preserved in the glorious Padma Mahāpurāṇa’s Uttarakhaṇḍa, the greatness of Kārtika and the worship of the Śālagrāma stone is revealed in all its splendor. It is said that all impurities and sins are swiftly burned away by the worship of the Śālagrāma stone. Wherever the divine presence arising from Śālagrāma resides, there too is the lord of Dvārāvatī, manifest in all his glory. When both—the Śālagrāma stone and the lord—come together, liberation is assured, without any doubt, for all: celibates, householders, forest-dwellers, and mendicants alike. Those who offer food to Viṣṇu must partake of it without hesitation, for in the worship of the Śālagrāma stone, there is no need for mantras, recitation, or meditation. There is neither hymn nor ritual conduct; instead, before the Śālagrāma stone, one should draw a svastika with reverence. Especially during the month of Kārtika, this act purifies up to seven generations. Whoever makes even a small circle before Keśava—using clay, metal, or other materials—earns a place in heaven for a kalpa of millions of years. And whoever worships the Agnihotra for a full year, making a svastika in Kārtika, attains the same merit. Even sins arising from forbidden unions or eating what should not be eaten are destroyed by making a circle at Hari’s abode. Any woman who daily makes a circle before Keśava is blessed; she will never become a widow for seven births. Thus concludes the one hundred and twentieth chapter, “The Greatness of Śālagrāma,” in the Padma Purāṇa, within the section extolling the month of Kārtika. Continuing, Īśvara speaks: Whoever, taking shelter in the shade of the dhātrī tree, secretly offers a rice-ball, ensures by Mādhava’s grace that his ancestors attain liberation. O child, any man who wears the fruit of the dhātrī tree upon his head, hand, mouth, or body, adorned with its fruit, becomes blessed. If one eats food prepared from the dhātrī fruit, he becomes Nārāyaṇa himself. Any Vaiṣṇava who wears the dhātrī fruit, O Guha, becomes dear to the gods—and even more so to humans—especially if he never abandons a garland of tulasī or, above all, a garland of dhātrī. As long as a man wears a garland of dhātrī around his neck, Keśava abides within him. The triad of dhātrī fruit, tulasī earth, and that which arises in Dvārakā, when present in a home, makes that life truly fruitful. For as many days as one wears a dhātrī garland in the age of Kali, for that many thousands of yugas he will dwell in Vaikuṇṭha. Whoever wears a pair of garlands made of dhātrī and tulasī at the neck will reside in heaven for ten million kalpas. He who, with controlled senses, worships the Śālagrāma stone with devotion, offering each flower as if it were an aśvamedha sacrifice, earns immense merit. As Viṣṇu is foremost among gods, so is tulasī among flowers. Whoever worships the Lord Garuḍa-bannered daily with tulasī is freed from the suffering of birth, old age, and disease, and attains liberation—especially if he offers a tulasī garland to Viṣṇu during Kārtika. The garland made of syllables, which Śauri carefully cleans, along with sandalwood, camphor, aguru, and saffron, is pleasing to the Lord. Ketakī flowers and the offering of lamps are always dear to Keśava. Whoever gives ketakī flowers in Kārtika during the Kali age, or offers lamps, saves a hundred families. Lotuses, tulasī, ketakī, and muni flowers are especially auspicious, and the offering of lamps on the fifth day in Kārtika is of great merit. Whoever, with a ketakī garland, arranges a pavilion of flowers in Kārtika, earns a dwelling in heaven, established by Keśava, the Lord Garuḍa-bannered. Madhusūdana becomes exceedingly pleased for a thousand years with one who worships Hṛṣīkeśa with ketakī flowers. That house becomes holy, O Guha, where Keśava is worshipped—even with damanaka flowers—when spring arrives. Having worshipped thus, one attains the fruit of worship. Whoever worships Janārdana with agastya flowers destroys the fire of hell merely by seeing him; even penance cannot accomplish what Hari, when pleased, grants. Whatever is done by Mahāsena, adorned with muni flowers, in offering them to Keśava, abandoning all other flowers, is supremely meritorious. Whoever worships with devotion in the month of Kārtika attains the fruit of a horse sacrifice; whoever offers Janārdana a garland made by a sage earns immense merit. Even the king of the gods recounts these glorious deeds; the fruit gained by giving ten thousand cows is matched by offering a single flower from a sage in Kārtika, just as Hari is pleased by the Kaustubha gem and the forest garland. Hari is pleased in Kārtika by a single tulasī leaf as with all other offerings. At this point, Siūta observes the humble and devoted boy, absorbed in worship. Again, the blessed Mahadeva, the bull-bannered Lord, speaks to Guha: “Hear, O Peacock-rider, the greatness of the lamp in Kārtika. The ancestors, ever surrounded by groups of forefathers, long for a son in their lineage who is devoted to them.” Whoever pleases Keśava by offering a lamp in Kārtika—whether fueled by ghee or sesame oil—performs all sacrifices and earns the merit of bathing at holy places. What need is there for a horse sacrifice if one’s lamp burns before Keśava? Whoever gives a lamp before Keśava in Kārtika, especially in the dark fortnight for five days, attains imperishable merit. Even if a lamp is lit by others on Ekadashi, even by a mouse, the merit is gained. Thus, the greatness of Śālagrāma, dhātrī, tulasī, and the offering of flowers and lamps in the month of Kārtika is revealed, each act bringing immense blessings, purification, and liberation—bestowed by the grace of Hari.