Within the royal palace, preparations for the great festival were underway. The residents of the inner chambers adorned themselves in beautiful garments, and the halls were filled with the fragrance of betel, saffron, and camphor. Lamps glowed softly, flowers were arranged in abundance, and a variety of foods and dishes were set out for all to enjoy. Outside, the village bull was brought forward, bearing gifts, while the king himself arrived with wealth. Groups of foot soldiers gathered, each adorned with fine neck ornaments and bracelets, their presence adding to the festive grandeur. The king took care to gratify his ministers and his people separately, ensuring each received appropriate honors and gifts. Once all were satisfied, he extended his hospitality to the wrestlers and dancers, honoring their role in the festivities. The bulls and great oxen, decorated and powerful, prepared for their contests, while kings, warriors, and foot soldiers—each adorned for the occasion—stood ready to witness or participate. The king, seated upon a bench, watched the dancers, actors, and bards perform, their talents enlivening the hall. He arranged contests and games, and ensured that cows, buffaloes, and other animals were present for the ceremonial displays. In the midst of these celebrations, the king drew together the calves and cows, engaging in questions and responses as part of the ritual. As the afternoon approached, he moved toward the eastern direction, near the sacred fire. There, he tied the guardian of the path—a symbolic figure—to a fort post or tree, using a divine rope made of kuśa or kāśa grass, adorned with many pendants. This ritual act was performed with reverence, as instructed by Guha. After inspecting elephants and horses, the king led them, along with cows, bulls, buffaloes, and fierce buffalo-cows adorned with bells, to the place of the path guardian. With the chief of the twice-born performing the prescribed offerings, the king bound the path guardian, and then, with virtue and devotion, offered obeisance using a sacred mantra: “O path guardian, I bow to you, bestower of happiness to all beings. Upon your ground, cows and great bulls proceed; kings, princes, and especially Brahmins, crossing over your ground, remain free from disease and happy.” Having completed these rituals at night, during the festival of the lord of the Daityas, the king prepared to worship directly. He made a mandala on the ground and artistically drew the image of Bali, the lord of the Daityas, using five-colored powders. Bali was depicted adorned with all ornaments and accompanied by a row of mountains. His form was made of gourd, with great thighs, surrounded by Madhu and other demons, a joyful face, a towering crown, and large earrings. Having fashioned the Daitya king with two arms in this way, the king worshiped him in the middle of a spacious hall within his house. Together with mothers, brothers, and satisfied relatives, he offered lotuses, water-lilies, flowers, kalhāra, and red lotuses. Fragrant flowers, food offerings, milk-rice sweetened with jaggery, wine, meat, liquor, and various delicacies were presented—some to be licked, sucked, or eaten. With his minister and priest, the king recited the prescribed mantra, ensuring that happiness would be his for a year: “O King Bali, I bow to you, lord, son of Virocana; future Indra, enemy of the gods, may this worship be accepted by you.” After performing the worship, the king and his household kept vigil through the night, engaging dancers, actors, and singers to entertain during the hours of darkness. At the end of the house, he offered service with white rice grains, and having installed King Bali, worshiped with fruits and flowers. All rituals for Bali were performed at the fire, as the seers who know reality have declared these rites to be imperishable. Whatever gifts were given—small or great—became imperishable, auspicious, and pleasing to Viṣṇu. It was said that those who neglected the worship of Bali at night would have their religious merit, lacking the recitation of sacred texts, transferred to Bali. When Viṣṇu himself was pleased with Bali, he granted a great festival to the asuras, bringing them benefit. From that time onward, the festival of Kaumudī began, always driving away misfortune and destroying obstacles. Kaumudī removes the sorrows of the world, bringing wealth, nourishment, and happiness. The earth is called ‘Kuśa,’ and from joy and delight, both arise. As declared in the scriptures, Kaumudī is named for its essence—people experience delight from it for various reasons. Because it brings joy, contentment, and happiness, it is called Kaumudī, and lotuses are offered to Bali during its celebration. For the removal of sin by kings, Kaumudī is observed, but only one night and day in the month of Kārtika each year. The gift given to the king of the Dānavas becomes a model on earth; for the king who performs it in his kingdom, there is no fear of disease. There will be abundant food, safety, health, and the highest prosperity; all people will be free from disease and untouched by calamity. Thus, Kaumudī is performed to bring about such a state on earth. Each person experiences the year according to their own disposition during it. According to one’s feelings—joy or sorrow—the year passes accordingly; if one weeps, the year will be sorrowful, if one rejoices, the year will be full of delight. If one eats, the year will be nourishing; if one is healthy, the year will be healthy. Therefore, Kaumudī should be performed by virtuous people with joy. This tithi in Kārtika is declared to be both Vaiṣṇava and Dānava. Those who, with auspiciousness, perform the worship of King Bali during the festival of lamps, bringing delight to all people, cause the entire year to be filled with joy and prosperity for wise and happy families. O Skanda, these tithis, beginning with the second, are well known; after four months, at the time of the rains, they bring auspiciousness. The first is in the month of Śrāvaṇa, then Bhādrapada, the third in Āśvayuja, and the fourth in Kārtika. In Śrāvaṇa it is impure, in Bhādrapada it is defiled; in Āśvina there is movement of spirits, and in Kārtika it fulfills Yama’s desire. Thus, the festival unfolds, its rituals and offerings echoing through the palace and the kingdom, bringing joy, prosperity, and auspiciousness to all who participate.