Having attained the rare and precious human birth, a certain woman reached the highest state, just as even a humble hunter, who worshipped Maheshvara on the fourteenth day, was uplifted. By abstaining, that hunter attained the highest realm and went to the world of Vishnu. There was also a woman who, though she had taken refuge with one who ate dogs, made a lamp—though the act was completed by others. Yet, by this, she became pure and was known as Lilavati, ascending to the eternal heavens. Likewise, a cowherd, upon witnessing the worship of the wielder of the Sharnga bow on Amavasya—the new moon—repeatedly proclaimed ‘Victory!’ and, by this devotion, became the king of kings. Thus, it is taught that lamps should be offered at night until sunrise—in homes, in all cow-pens, in all temples and shrines of the gods, in cremation grounds, and by the lakes. The lamps, filled with ghee and other auspicious substances, should be given for five days. Even sinful ancestors, who have been forgotten and whose rites of food and water are lost, attain supreme liberation by the merit of lamp-offering. In the great Padma Purana, within the Uttarakanda and the Kartika Mahatmya, this teaching is found in the chapter called ‘The Description of the Greatness of Lamp, Fragrance, and Dhātrī.’ Once, Kartikeya respectfully asked, “O Lord, tell me especially the fruit of Dīpāvali. For what purpose is it performed, and who is its presiding deity? What should be given and what should not be given? What joy and play are prescribed in this context?” Sūta continued: Hearing these words of Skanda, the venerable Kāmaśoṣaṇa, smiling, said, “Well spoken, O brāhmaṇas,” and Śiva replied: “On the thirteenth day of the dark fortnight of Kartika, a lamp should be placed outside for Yama. By this act, untimely death is destroyed. One who offers a lamp on this day, especially with his wife, pleases the son of the Sun—Yama—even though all are bound by the noose-bearing Death and Time. On the fourteenth day of the dark fortnight of Kartika, at moonrise, those who fear sin must certainly bathe. If the fourteenth falls earlier, whether in the bright or dark half of Kartika, one should bathe at dawn without neglect. On the fourteenth, during the festival of lamps, Lakshmi is present in oil, and Ganga is present in water. Whoever bathes then does not see the realm of Yama. During the bath, one should whirl apāmārga, gourd, prapunnāṭa, and vāhvala, for the destruction of hell. With a clod of earth and thorns, together with apāmārga leaves, one should whirl these again and again, praying, ‘O apāmārga, remove my sins.’ Apāmārga and prapunnāṭa should be whirled above the head, and then libations should be offered reciting the names of Yamarāja: Yama, Dharmarāja, Mṛtyu, Antaka, Vaivasvata, Kāla, and the destroyer of all beings; also to Audumbarā, Dadhna, Nīla, Parameṣṭhin, Vṛkodara, Citrā, and Citragupta—salutations to them all. A lamp should be given to Naraka after worshipping the deities, and then, at twilight, beautiful lamps should be offered—especially in the houses of Brahmā, Viṣṇu, Śiva, and others, as well as in towers, temples, assembly halls, and by the rivers; at walls, gardens, wells, gateways, thresholds, in stables, secluded places, and even in elephant sheds. Thus, at dawn on the new moon, having bathed, one should worship and bow to the gods and ancestors with devotion. Having performed the fortnightly śrāddha with curd, milk, ghee, and other foods, one should feed brāhmaṇas with various dishes and then ask their forgiveness. After that, at midday, one should nourish the townspeople; the king, too, should honor their gatherings and converse with them. As long as the affection of the reciters arises during the year, before Hari awakens, Lakshmi should be awakened by women. At the time of awakening, when Lakshmi is awakened by a virtuous woman, she does not leave that household for the entire year. Having obtained safety from the Brahmins, the enemies of the gods, who are fearful of Vishnu and know that Lakshmi is asleep in the Milk Ocean and sheltered by the lotus, one should remember: ‘You are light, you are Śrī, you are the sun, the moon, lightning, gold, and stars; you are the light of all lights, the lamp’s abiding flame.’ That Lakshmi who, on the auspicious day of Dīpāvali, is on earth, and who dwells among the cows during Kartika, is the Lakshmi who grants boons. Long ago, Śaṃkara and Bhavānī, engaged in play, took up dice. Lakshmi, worshipped by Bhavānī, remained in the form of a cow. In that game, Śaṃbhu was defeated by Gaurī, stripped naked, and dismissed, so Śaṃkara was sorrowful, while Gaurī was always established in happiness. For the one whose victory comes first, happiness lasts for a year. Thus, when midnight arrives and people are half-asleep, with city women and the playing of drums and kettledrums, Alakshmi—misfortune—is joyfully expelled from the house courtyard. In defeat, one becomes opposed when the sun rises on the day after; in the morning, Govardhana should be worshipped, and dice should be played at night. Cows should be adorned and spared from carrying loads and being milked. Govardhana, the bearer and protector of Gokula, should be honored. By the greatness created by Vishnu’s arms, may he be the giver of millions of cows; that Lakshmi who dwells among the guardians of the world in the form of a cow is to be revered. May the ghee carried for sacrifice remove my sin; may cows be before me, may cows be behind me, may cows be in my heart, and may I dwell among the cows. Thus is the worship of Govardhana: by true feeling, satisfy the gods, the virtuous, and men—others with food and drink, and the learned with words.