In the sacred month of Kārtika, the devotee prepares to worship Janārdana with deep reverence. First, he anoints the Lord with fragrant flowers, uśīra roots, camphor, and the finest sandalwood. With offerings of food, pure water, and radiant lamps, he honors the deity, ensuring every gesture is filled with devotion. This worship is not limited by gender or circumstance—man, woman, or widow, anyone with a steady mind, controlled senses, and sincere devotion may approach the bearer of the Garuḍa banner, worshipping through thought, word, and deed. Day and night, the devotee recites the holy names and praises of Viṣṇu, chanting hymns with unwavering truthfulness. Compassion fills his heart for all beings; he remains peaceful and nonviolent, whether seated or reclining, always glorifying Vāsudeva. During this sacred period, he restrains himself from indulging in the pleasures of food—not even by remembering, seeing, smelling, tasting, or speaking of it—and avoids carelessly handling morsels. He abstains from body and head massages, from chewing betel with ointments, and from all other prohibited acts. Throughout the vow, he avoids contact with anything impure or disturbing such things. While residing in the temple, the householder remains steadfast in his observance. After completing the prescribed month-long fast, whether he is a man, woman, or virtuous widow, he offers worship to Vāsudeva. For thirty days, the vow is observed with discipline over mind and senses. When the auspicious twelfth day arrives, he worships the Lord of the Garuḍa banner with garlands of fresh flowers, fragrant substances, incense, and sacred ointments. He seeks to please Acyuta with beautiful garments, ornaments, and the sweet sounds of musical instruments. With loving devotion, he bathes Hari in sandalwood-scented water, anoints His limbs, and adorns Him with incense and flowers. Afterward, he gives garments and other gifts, and feeds the foremost among the Brahmins. With humility, he bows to the Brahmins, offering donations and seeking their forgiveness. Thus, having worshipped Janārdana and honored thirteen Brahmins with food and gifts, he is elevated and honored in the celestial realm of Viṣṇu. This is the culmination of the month-long fast, marked by the honoring of the Brahmins. The devotee then learns the proper way to conclude the observance. After fasting on the eleventh day, he performs a Vaiṣṇava sacrifice, worshipping Hari with his teacher’s permission and offering all he can, then bowing respectfully to his guru. With reverence, he again feeds Brahmins of pure lineage and conduct, devoted to Viṣṇu’s worship. He gives them betel, pairs of garments, food, and coverings, as well as yoga-belts, sacred threads, and brahma-threads, honoring and bowing to them. According to his means, he further honors the Brahmins with a bed, beautifully prepared with bedding, pillows, and auspicious adornments. He has a golden image of himself made, places it upon the bed, and worships it with garlands and offerings. On the bed, he arranges a seat, sandals, an umbrella, garments, shoes, sacred threads, flowers, and other gifts. Having resolved to give all this, he bows to the Brahmins and requests their approval, declaring, “I am going to Viṣṇu’s world.” Through these acts, the devotee attains the flawless abode of Viṣṇu. Let it be proclaimed that the Brahmins present are to be praised, for even if there is any lack in mantras or rites, the grace of their words makes everything complete. Thus, the proper procedure for the monthly fast is described. So concludes the one hundred and nineteenth chapter of the glorious Padma Mahāpurāṇa, in the Uttarakhaṇḍa, within the section on the greatness of Kārtika, as revealed in the sacred dialogue between Śrī Kṛṣṇa and Satyabhāmā—an account of the month’s fast. After hearing these instructions, Pāvaka inquired further, and Sūta said, “Listen, O ascetics, to the detailed account of the worship of the Śālagrāma stone.” Kārtikeya, eager for knowledge, asked Īśvara, “O Lord, best of yogins, please explain in detail the worship of Śālagrāma.” Īśvara replied, “Excellent is your question, O wise one. Listen well. In the Śālagrāma stone, O Mahāsena, the entire universe—everything that moves and does not move—abides together. Whoever sees, bows to, bathes, or worships this stone gains merit a crore times greater than that of any sacrifice, and the fruit of giving a crore cows. But for one who neglects this sacred stone, the cycle of birth is truly dreadful. Yet whoever drinks the water that has touched the Śālagrāma stone of Viṣṇu, even if he is attached to worldly desires and lacks devotion, by worshipping the Śālagrāma stone, attains the Imperishable. To destroy the image of the Śālagrāma stone brings ruin multiplied a crore-fold. But simply remembering, reciting, meditating upon, worshipping, or bowing to it dispels countless sins—just as herds of deer flee in terror at the sight of a lion in the forest. Whether worshipped with devotion or without, bowing to the Śālagrāma stone grants liberation. For the one who always worships it, there is no fear of Yama, nor of birth and death. The worship is performed with fragrances, water for the feet, offerings, lamps, incense, ointments, songs, instruments, and hymns. Whoever, filled with devotion, worships the Śālagrāma stone in this dark age of Kali, dwells in Viṣṇu’s abode for thousands of millions of aeons. Even if a man bows only with genuine feeling, how can such a devotee remain bound to human birth? For my devotees who honor the Śālagrāma stone, liberation is certain.” Thus are the glories and procedures of the month’s fast and the worship of the Śālagrāma stone revealed, shining with the promise of Viṣṇu’s grace.