At night, the devotee would keep vigil, filling the hours with singing and dancing, the sounds of musical instruments, and the recitation of sacred texts. Stories of dharma were told, and various observances were faithfully performed. When dawn arrived, after completing the morning rites, the devotee would feed the Brahmins with heartfelt devotion, honoring them as best as possible. After breaking the fast, the devotee would bow respectfully and take leave. With unwavering resolve, this practice was observed day and night, sustained for a full year. The lamp to be offered was crafted with care: ideally from a pala of gold, or half, or even a quarter of that amount, according to one’s means. The wick was made of silver, sometimes of half or a quarter of two palas. The pot, filled with pure ghee, was accompanied by a copper vessel, and the image of Lakshmi-Narayana was fashioned from gold, again as resources allowed. Such offerings were undertaken by those devoted souls who sought the gateway to liberation. Then, a learned man would invite excellent and virtuous Brahmins for the ceremony. During the bright half of the month, twelve Brahmins would be invited; during the middle, six; otherwise, three or even just one Brahmin would suffice for the rite. The chosen Brahmin was to be peaceful, accompanied by his wife, skilled in rituals, learned in history and the Puranas, knowledgeable in dharma, and gentle in nature. He should be one who honored ancestors, respected teachers, and worshipped both gods and Brahmins. With offerings of water for the feet, garments, and ornaments, the devotee, together with his wife, would worship the god Lakshmi-Narayana with devotion, presenting the lamp and wick as before. Placing the lamp upon a copper vessel, together with the pot of ghee, the devotee would then give it to the Brahmin, having meditated upon the supreme Narayana. At that moment, he would recite this mantra: “In this world pervaded by the darkness of ignorance, you are the destroyer of sin, the giver of knowledge and the bestower of liberation; therefore, I offer this, O sinless one.” This is the lamp-mantra. Afterward, according to his ability, the devotee would give a gift to the Brahmin with devotion, then feed the Brahmins with ghee, rice pudding, and drinks. The Brahmin and his wife would be honored with garments, a bed with its furnishings, and also a cow with its calf. Gifts would be given according to the devotee’s means, and friends, relatives, and kinsmen would likewise be fed and honored. At the conclusion of the lamp vow, a great festival would be held. Then, after bowing, the devotee would dismiss the guests and ask forgiveness for any shortcomings. The merit gained by this lamp vow matches that of the most auspicious solstitial observances. The merit of all monthly vows is also obtained by observing the year-long lamp vow. Whatever results are attained by countless acts of charity or by vows of yoga, all these are gained by performing the year-long lamp vow. The fruit that a learned man obtains from gifts of cows, land, or gold—especially from household gifts—is also gained by one who gives a lamp. The giver of a lamp attains radiance, inexhaustible wealth, knowledge, and supreme happiness. From the gift of a lamp come good fortune, pure and boundless learning, excellent health, and supreme prosperity—there is no doubt of this. The giver of a lamp attains a fortunate wife with all auspicious marks, sons, grandsons, great-grandsons, and an unbroken lineage. A Brahmin attains supreme knowledge; a Kshatriya, the highest sovereignty; a Vaishya, all wealth and cattle; and a Shudra, happiness. A maiden gains a husband with all auspicious marks, the highest longevity, and many sons and grandsons. A young woman who gives a lamp never experiences widowhood nor suffers separation. From the offering of lamps, neither diseases nor afflictions arise; the fearful are freed from fear, and the bound are released from bondage. One devoted to the vow of offering lamps is freed from even the gravest sins, such as the slaying of a Brahmin—this is as certain as the word of Brahma. The merit of the arduous Cāndrāyaṇa and Kṛcchra penances accrues to the one who maintains a lamp for a year as an eternal offering to Hari. Blessed and great-souled are those who, having worshipped Hari with devotion, have maintained a lamp for a year; by them, the fruit of birth is attained. Even those who merely see the lamp-wick being prepared attain the supreme abode, which is difficult to reach even for the gods. Those who continually add oil and wicks to the lamp, according to their ability, reach the highest state. When a lamp is going out, no one can awaken it; it is said that even those from other worlds who see this also partake of its fruit. Even one who, having begged a little oil at a time for the sake of the lamp, makes a lamp for Vishnu, obtains merit thereby. The lowliest man who, with joined palms, witnesses a lamp being kindled for Vishnu attains the world of Vishnu. Whoever, by intent or by his own act, kindles a lamp is freed from all sins and attains the world of Vishnu. Here, too, is cited an ancient legend, the mere hearing of which frees one from all sins. On the beautiful banks of the Sarasvati, there was a hermitage known as Siddhāśrama. There once lived a Brahmin named Kapila, learned in the Vedas. Engaged in vows and fasts, poor, and a Śrotriya, he maintained his family by means of alms. By his vows and fasts, he worshipped Vishnu; having properly worshipped Vishnu, he always kindled a lamp.