At the close of the house, people would gather and offer service with pure white rice grains. There, having installed King Bali, they would worship him with fruits and flowers, honoring the ancient traditions. All the rites prescribed for Bali were to be performed at the sacred fire, just as the seers who know reality had declared those imperishable ceremonies. Whatever gifts were offered in this place—whether small or great—all became imperishable, auspicious, and pleasing to Lord Viṣṇu. And if there were any who neglected to worship you, O Bali, during the night, let all their accumulated religious merit, if lacking the proper recitation of sacred texts, come to you instead. O child, listen: when Viṣṇu himself was pleased with Bali, he granted the asuras a great festival in return, bringing them immense benefit. From that time onward, O commander, the festival known as Kaumudī began—a celebration that always dispels misfortune and destroys every obstacle in its path. Kaumudī removes the sorrows of the world. It is sought after, bringing wealth, nourishment, and happiness. The earth, called 'Kuśa,' is associated with joy and delight, for both arise from this festival. According to its essence and as declared in the scriptures, this is Kaumudī—a time when people, for countless reasons, experience mutual delight. Because people become joyful, content, and happy through this festival, it is called Kaumudī. And, O Ṣaṇmukha, during this time, lotuses are offered to Bali. It is said that for the removal of kings’ sins, this festival is observed, but only for one night and day in the month of Kārtika each year. The gifts given to the king of the Dānavas during this time become a model for all the earth. For the king who performs these rites in his kingdom, there will be no fear of disease. Instead, there will be abundant food, safety, health, and the highest prosperity. All his people will be free from disease and untouched by any calamity. For these reasons, Kaumudī is celebrated to bring about such well-being on earth. And, O Ṣaṇmukha, each person experiences the year according to their own disposition during this festival. If a person feels joy, sorrow, or anything else, so will the year unfold for them—if one weeps, the year will be sorrowful; if one rejoices, the year will be filled with delight. If one eats, the year will be nourishing; if one is healthy, the year will be healthy. Therefore, virtuous people should celebrate Kaumudī with joy. This lunar day 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, ensure that the entire year is filled with joy and prosperity for wise and happy families. O Skanda, these auspicious tithis, beginning with the second, are well known. After four months, at the time of the rains, they bring further blessings. The first occurs in Śrāvaṇa, the next in Bhādrapada, the third in Āśvayuja, and the fourth in Kārtika. In Śrāvaṇa, the tithi is considered impure; likewise, in Bhādrapada it is defiled. In Āśvina, there is movement of spirits, and in Kārtika, it fulfills Yama’s desire. Hearing this, Guha asked: “Why is it called impure, and why is it considered pure? Why is it associated with the movement of spirits, and why is it called Yama’s day?” Sūta replied: Hearing Skanda’s words, the blessed Lord, the creator of beings, the bull-bannered one, 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. By wrathful Indra’s thunderbolt, the sin of Brahmin-killing was cast down and divided in six ways—upon women, trees, rivers, earth, fire, and those who destroy embryos. Thus, impurity arose in women, trees, rivers, earth, fire, and embryo-slayers; for this reason, the tithi 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, impurity is their menstrual flow. 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 the day is regarded as impure. Those who revile the gods, sages, ancestors, and righteousness—heretics and deceivers—by the impurity of their speech, for them the second day is pure; they recite and study scriptures even in forbidden periods. Followers of Sāṃkhya, logicians, and ritualists—those who use words and non-words—are purified on the second day from impurity; for this reason, it is also considered pure. By the birth of Kṛṣṇa, O child, the three worlds became purified; on the day designated in the month of Nabhas, that lunar day is called pure by the wise. The Agniṣvāttas, Barhiṣads, Ājyapās, and Somapās—ancestors and forefathers—are called “moving among the dead” because of their connection with the departed. The ancestors are called “the departed,” and their movement occurs on that day, honored by sons, grandsons, and daughter’s sons with offerings and mantras. Satisfied by these offerings, gifts, and sacrifices, they depart; thus, it is called “the movement of the departed.” In the great fortnight, this movement is seen on earth. Therefore, O peacock-bannered one, it is called “the movement of the departed.” On this day, worship of Yama is performed with fire by men. For this reason, it is called Yama’s day—truly, truly, I have spoken. Those best of men who hear this greatness of Kārtika certainly gain the merit born of bathing in Kārtika. On the second day of the bright fortnight in Kārtika, one should worship Yama in the forenoon; a man who bathes on Bhānudvitiya does not see the realm of Yama. O Śaunaka, on the second day of the bright half of Kārtika, Yama was once fed and honored in his own house by Yamunā.