Śrī Śiva spoke of the sacred observances during the dark fortnight of Kārtika. On the thirteenth day, he instructed that a lamp should be placed outside for Yama, the god of death. By this simple act, he assured, the threat of untimely death is driven away. When one offers this lamp on the thirteenth day, Yama, the son of the Sun, becomes pleased with the householders—those who, together with their wives, are bound by the inescapable noose of Death and Time. Śiva then described the fourteenth day of the dark half of Kārtika. As the moon rises, those who fear sin must certainly bathe at this auspicious time. Should the fourteenth day fall earlier, whether in the bright or dark half of Kārtika, one should not neglect to bathe at dawn. On this very fourteenth day, during the festival of lamps, Lakṣmī, the goddess of fortune, is present in oil, and Gaṅgā, the sacred river, is in the water. Whoever bathes at this time escapes the realm of Yama. During this bath, Śiva recommended whirling certain plants—apāmārga, gourd, prapunnāṭa, and vāhvala—for the destruction of hellish suffering. Using a clod of earth and thorns, together with apāmārga leaves, one should whirl the apāmārga repeatedly, beseeching it to remove all sin. The apāmārga and prapunnāṭa are to be whirled above the head, after which one pours libations while reciting the names of Yamarāja: Yama, Dharmarāja, Mṛtyu, Antaka, Vaivasvata, Kāla, and the destroyer of all beings, as well as Audumbarā, Dadhna, Nīla, Parameṣṭhin, Vṛkodara, Citrā, and Citragupta. To all these, obeisance is offered. After worshipping the deities, a lamp should be given to Naraka. At twilight, beautiful lamps are to be offered, especially in the homes of Brahmā, Viṣṇu, Śiva, and other deities, as well as in towers, temples, assembly halls, and by rivers. Lamps should also be placed on walls, in gardens, at wells, gateways, thresholds, stables, secluded places, and even in elephant sheds. At dawn on the new moon, after bathing in fire, one should worship and bow to the gods and ancestors with devotion. The fortnightly śrāddha should be performed with offerings of curd, milk, ghee, and other foods, feeding brāhmaṇas with various dishes and seeking their forgiveness. At midday, one should nourish the townspeople, and the king should honor their assemblies and speak with them. Throughout the year, as long as the affection of the reciters continues, before Lord Hari awakens, women should awaken Lakṣmī. When Lakṣmī is awakened in this way by a virtuous woman, she does not leave that household for the entire year. The Brahmins, ever cautious of the enemies of the gods and fearful of Viṣṇu, know that Lakṣmī sleeps in the Milk Ocean and is sheltered by the lotus. O Lakṣmī, you are the very light, you are Śrī, the sun, the moon, lightning, gold, and stars—you are the light of all lights, the abiding flame of the lamp. On the auspicious day of Dīpāvali, Lakṣmī descends to earth and dwells in the cows’ enclosure during Kārtika, ever ready to grant boons. Once, Śaṃkara and Bhavānī, engaged in play, took up dice. Lakṣmī, worshipped by Bhavānī, remained in the form of a cow. Long ago, Śaṃbhu was defeated by Gaurī in the game; he was stripped naked and dismissed. Thus, Śaṃkara is sorrowful, while Gaurī is always established in happiness. The one who first gains victory in this game enjoys happiness for a year. So, at midnight, when people are half-asleep, city women, with the sound of drums and kettledrums, joyfully expel Alakshmi—the goddess of misfortune—from the house courtyard. On the following day, the defeated one becomes opposed at sunrise. In the morning, Govardhana should be worshipped, and dice should be played again at night. Cows are to be adorned and spared from burdens and milking. Govardhana, the great mountain who bore and protected Gokula, is honored. By the greatness bestowed by Viṣṇu’s arms, Govardhana is the giver of millions of cows, and Lakṣmī herself abides among the guardians of the world in the form of a cow. The ghee carried for sacrifice is prayed to remove all sin; may cows be before, behind, and within, and may one dwell among cows. Thus is the worship of Govardhana: with sincerity, satisfy the gods, the virtuous, and all people—others with food and drink, and the learned with words. With garments, betel, lamps, flowers, camphor, saffron, and various foods, the residents of the inner chambers are honored. The village bull receives gifts, the king is honored with wealth, and groups of foot soldiers are adorned with neck ornaments and bracelets. The king should gratify his ministers and his own people separately, and after satisfying them, the wrestlers and dancers as well. Bulls and great oxen compete, kings and warriors, and foot soldiers are all adorned. Seated on a bench, the king observes dancers, actors, and bards, and arranges contests, ensuring the presence of cows, buffaloes, and the like. He brings together calves and cows, engaging in questions and responses. In the afternoon, facing east by the fire, he binds the guardian of the path to a fort post or tree, using a divine rope of kuśa or kāśa grass adorned with many pendants. After inspecting elephants and horses, he leads them to the place of the path guardian, along with cows, bulls, buffaloes, and fierce buffalo-cows with bells. With the chief of the twice-born having performed the prescribed offerings, he binds the path guardian and offers obeisance with this prayer: “O path guardian, I bow to you, bestower of happiness to all beings; on your ground, may cows and great bulls proceed.” Thus, Śiva described the sacred rites, the worship of deities, the honoring of ancestors, the celebration of Lakṣmī, and the festival of Govardhana, all leading to prosperity, happiness, and the removal of sin.