On the auspicious occasion of Dīpāvali, the sacred festival of lights, the rituals begin with reverence and devotion. After worshipping the deities, a lamp is offered to Naraka, and as twilight descends, beautiful lamps are placed everywhere, illuminating homes and sanctuaries. These lamps are especially arranged in the abodes dedicated to Brahmā, Viṣṇu, Śiva, and other gods, as well as in towers, temples, assembly halls, and along the rivers. Their radiance spreads to the walls, gardens, wells, gateways, thresholds, stables, secluded corners, and even in elephant sheds, ensuring that every space is touched by light. At dawn on the new moon, having bathed in fire, the devotee worships and bows to the gods and ancestors with deep devotion. The fortnightly śrāddha is performed, offering curd, milk, ghee, and other foods; brāhmaṇas are fed with various dishes, and their forgiveness is humbly sought. Afterwards, at midday, the townspeople are nourished, and the king honors their gatherings, conversing with them kindly. Throughout the year, as long as the affection of those who recite the sacred texts continues, women awaken Lakshmi before Hari stirs from slumber. When Lakshmi is awakened by a virtuous woman, she remains with that family for the entire year, bestowing her blessings. Meanwhile, the enemies of the gods, fearful of Viṣṇu, obtain safety from the brāhmaṇas, knowing that Lakshmi sleeps in the Milk Ocean and is sheltered by the lotus. Lakshmi is praised as the light itself—she is Śrī, the sun, the moon, lightning, gold, and stars; she is the light of all lights, the flame of the lamp that abides everywhere. On Dīpāvali’s auspicious day, Lakshmi descends to earth, and during Kārtik, she dwells in the cows’ enclosure, granting boons to those who worship her. In the divine play of dice, Śaṃkara and Bhavānī took up the game; Lakshmi, worshipped by Bhavānī, manifested in the form of a cow. Long ago, Śaṃbhu was defeated by Gaurī, stripped naked and dismissed from the game, leaving Śaṃkara sorrowful while Gaurī remained ever established in happiness. The one whose victory comes first enjoys happiness for a year. Thus, when midnight arrives and people are half-asleep, city women, accompanied by drums and kettledrums, joyfully expel Alakshmi from the house courtyard. On the day after, as the sun rises, the defeated party becomes opposed, and in the morning, Govardhana is worshipped, with dice played again at night. Cows are adorned, spared from carrying loads or being milked, and Govardhana—the bearer and protector of Gokula—is honored. By the greatness of Viṣṇu’s arms, millions of cows are given, and Lakshmi abides among the guardians of the world in the form of a cow. The ghee carried for sacrifice is prayed to remove all sins. The devotee wishes for cows to be before, behind, and within the heart, desiring to dwell among them. Thus, the worship of Govardhana is performed: with true feeling, the gods, the virtuous, and men are satisfied; others are offered food and drink, and the learned are honored with words. Garments, betel, lamps, flowers, camphor, saffron, and a variety of foods and dishes are given to the residents of the inner chambers. The village bull receives gifts, the king is honored with wealth, and groups of foot soldiers are adorned with fine ornaments and bracelets. The king gratifies his ministers and his people separately, and after satisfying them, he honors the wrestlers and dancers as well. Bulls and great oxen engage in contests, kings and warriors, and foot soldiers are all adorned. Seated upon a bench, the king observes dancers, actors, and bards, arranges contests, and ensures the presence of cows, buffaloes, and other animals. Calves are drawn together with cows, through questions and responses, and in the afternoon, in the eastern direction, near the fire, the guardian of the path is tied to a fort post or tree with a divine rope made of kuśa or kāśa grass, adorned with many pendants. After inspecting elephants and horses, they are led to the place of the path guardian, along with cows, bulls, buffaloes, and fierce buffalo-cows with bells. The chief of the twice-born performs the prescribed offerings, and the path guardian is bound. Then, obeisance is offered with the mantra: “O path guardian, I bow to you, bestower of happiness to all beings; on your ground, cows and great bulls proceed. Kings, princes, and especially Brahmins, crossing over your ground, remain free from disease and happy.” All these rites are performed at night during the festival of the lord of the Daityas. A mandala is made on the ground, and Bali, the lord of the Daityas, is drawn with five-colored powders, adorned with ornaments and accompanied by a row of mountains. Crafted from gourd, with great thighs, surrounded by Madhu and other demons, Bali is depicted with a joyful face, a towering crown, and large earrings. The Daitya king is fashioned with two arms and worshipped in the middle of a spacious hall within the house. With mothers, brothers, and satisfied relatives gathered, worship is offered with lotuses, water-lilies, kalhāra, and red lotuses, as well as fragrant flowers, food offerings, and sweet milk-rice, along with wine, meat, liquor, and various delicacies. The king, his minister, and priest perform the worship with the mantra: “O King Bali, I bow to you, lord, son of Virocana; future Indra, enemy of the gods, may this worship be accepted by you.” Happiness is assured for a year. Having completed the worship, the night is kept awake with dancers, actors, and singers, filling the hours with joy and celebration, marking the sacred festival with devotion and merriment.