Kings, princes, and especially Brahmins who cross the sacred ground of the path-guardian remain free from disease and live in happiness. In the night of the festival dedicated to the lord of the Daityas, one should perform all the prescribed rites. After preparing a ritual diagram, a mandala, upon the ground, the worshipper must depict Bali, the mighty lord of the Daityas, using powders of five colors. He is to be drawn adorned with splendid ornaments, surrounded by a range of mountains, his figure fashioned with great thighs from a gourd, encircled by Madhu and other daityas, his face radiant with joy, crowned with a towering headdress and large earrings. The Daitya king is to be shown with two arms, and thus fashioned, worshipped in the center of a spacious hall within the home. With mothers, brothers, and contented relatives gathered, the worship is to be offered with lotuses, water-lilies, kalhāra, red lotuses, and other fragrant flowers, along with offerings of food, sweetened milk-rice, wine, meat, liquor, and a variety of delicacies—those to be licked, sucked, or eaten. With these, O king, together with his minister and priest, the worshipper should recite 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.” One who worships thus will enjoy happiness for a year. After the worship, one should keep vigil through the night, inviting dancers, actors, and singers to perform. At the far end of the house, with companions, one offers white rice grains, and, having installed King Bali, worships him with fruits and flowers. All rites for Bali must be performed at the fire, as taught by the seers who know the truth, for these rites are imperishable. Whatever gifts are offered here, whether small or great, all become imperishable, auspicious, and pleasing to Viṣṇu. Those who neglect to worship you, O Bali, during the night, may all their religious merit, lacking the recitation of sacred texts, come to you. O child, when Viṣṇu himself was pleased with Bali, he granted the asuras a great festival for their benefit. From that time, O commander, the festival of Kaumudī began, ever dispelling misfortunes and destroying obstacles. Kaumudī removes the world’s sorrows, brings wealth, nourishment, and happiness. The earth came to be called ‘Kuśa’—from joy and delight, both arise. By its very essence and as declared in scripture, this festival is known as Kaumudī, and people experience delight from it for many reasons. Because it brings joy, contentment, and happiness, it is called Kaumudī, and, O Ṣaṇmukha, lotuses are offered to Bali during it. For the removal of sin by kings, this festival is called Kaumudī, and it is observed for one night and day in the month of Kārtika each year. The gifts given to the king of the Dānavas become a model on earth; for the king who performs this rite in his kingdom, there is no fear of disease. Abundant food, safety, health, and the highest prosperity will be his; the people will be free from disease and untouched by calamity. Thus, Kaumudī is performed to bring about such a state on earth. O Ṣaṇmukha, each person experiences the year according to their own disposition during this festival. According to their feelings—joy or sorrow—the year unfolds for them: 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, the virtuous should perform Kaumudī with joy. This tithi in Kārtika is declared both Vaiṣṇava and Dānava. Those who, with auspiciousness, worship King Bali during the festival of lamps, bringing delight to all, ensure that the entire year is 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 falls in Śrāvaṇa, the next in 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. Guha then asked: “Why is it called impure, and why pure? Why is it associated with spirits, and why with Yama?” Sūta replied: Hearing these words, the blessed Lord, creator of beings, the bull-bannered Maheśa, smiled and spoke gently. Maheśa said: Long ago, after Vṛtra was slain and Indra regained his kingdom, the Aśvamedha sacrifice was performed to remove the sin of Brahmin-killing. Indra, in his wrath, struck down the sin with his thunderbolt, and it was cast in six ways upon the earth—on trees, water, and the ground. The sin was divided among women, trees, rivers, earth, fire, and those who destroy embryos, both before and on the second day. Thus, impurity arose in women, trees, rivers, earth, fire, and embryo-slayers; for this reason, it is remembered as impure. In ancient times, when the earth was submerged in the blood of Madhu and Kaiṭabha, it became pure to the extent of eight fingers; but for women, their impurity is their menstrual flow. All rivers are impure during the rainy season; fire is impure above with soot; trees are impure with their exudations; and those who destroy embryos are impure by association. Impurities move within these, so it is regarded as impure. Those who revile the gods, sages, ancestors, and righteousness—heretics and deceivers—by the impurity of speech, for them, the second day is pure; they recite and study scriptures during forbidden periods.