The Vow of shaftila Ekadashi

1-2. Very nice, О Kf^pa, О Jagannatha, О first god, О lord of the world. Be pleased, and tell me. Show favour to me. Which would be the Ekadashi in the dark half of Magha? What is the manner in which it is to be observed? Tell me this in detail.

3-4. О best king, listen. That Ekadagi which would fall in the dark half of Magha is known as shattila and destroys all sins. Listen to the auspicious, sin-removing account of shattila, which the best sage Pulastya narrated to Dalabhya.

5-7. О brihmapa, tell that truly (to me) how those living beings who have come to the mortal world, who commit sins, and are having various sins like the murder of a brahmana, who take away others’ wealth, who are deluded by great addictions, do not go to hell. О glorious one, (please) tell me (how) sin perishes (even) by means of some small gift.

8-15a. Very nice, very nice, О you illustrious one, this is a secret, very difficult to be had. I shall tell it, О best brahmana, as I am asked by you, which is not told to anyone by deities like Vishnu, Brahma and Indra. When the month of Magha has arrived, a man being pure after bath, and with his senses curbed, and without lust, anger, pride, jealousy, greed and wickedness, having remembered the gods, having washed his feet with water, should take the cowdung fallen on the ground, scatter Sheshamumseeds, cotton and should get fashioned balls one hundred and eight (in number). No doubt should be raised in this matter. Then when the month of Magha has come, and if the Asadha star appears (in the sky) or if it is the beginning of the dark half, he should observe the restraints of Ekadashi at an auspicious time. Listen to the manner (as) I (tell you). Having worshipped the god of gods, having bathed well, being restrained and pure, he should, by fasting on the Ekadashi day, recite the names of Krishna. He should keep awake at night, and should get performed a sacrifice first.

15b-20a. Again on the second day he should worship Vishnu, the lord of the lordly gods. Along with sandal, agaru, and camphor, he should offer eatables and a mixture of rice and peas with a few spices. Then remembering the lord by (uttering) his name, he should repeatedly offer to (the deity) called Krishna respectful offering full of pumpkin gourds, coconuts or citrons. In the absence of all (these) (he should make the respectful offering) with betel-nuts, after properly worshipping Janardana (i.e. Vishtiu). “О К|зда K^fla, you are kind. Be the refuge of those who have no refuge. О Vishflu, favour them who are plunged in the ocean of mundane existence. Salutation to you, О lotuseyed one; salutation to you, the creator of all; salutation to you,

О Subrahmaflya, О ancestor of great men. О lord of the world, accept, along with Lakshmi, this offering, which is made by me.” (This is) the hymn recited at the time of makftig a respectful offering. О brahmana, after that he should worship (the deity) and should cause to be given (to it) an earthen pitcher along with an umbrella, sandals and garments. (He should say:)

20b-23. “May Krishna be pleased with me.” A dark cow should be given according to his capacity to the best brahmana. О best brahmana, he, expert in recognizing a worthy recipient, should give him a pot full of Sheshamum seeds. О sage, the black Sheshamum seeds are recommended for bath and food. He should with effort give them to the best brahmana according to his capacity. For as many thousands of years as many sprouts from the Sheshamum seeds are there is the field, he is honoured in heaven. These six uses of Sheshamum seeds destroy sins: bathing with the Sheshamum seeds (i.e. with water mixed with them), rubbing (one’s body) with Sheshamum seeds, offering a sacrifice with Sheshamum seeds, offering water with Sheshamum seeds, giving Sheshamum seeds, and eating them.

24-25. О Krishna, О Krspa, О you of mighty arms, О you the creator of everything, salutation to you. What kind of fruit is due to the shattila Ekadashi? Tell it to me, О Yadava, along with an episode, if you are pleased with me.

26-32. О king, listen to what I saw as it took place. О Narada(?), in the mortal world formerly there lived a brahmana woman. She was always engaged in observing vows and was always engrossed in worshipping deities. She was engaged in observing the monthly fasts; she was very devoted to me. She observed fasts in honour of Krishna, and was intent on worshipping me. О best brahmana(T), she tormented her body with fasts. The very chaste woman always offered her house etc. due to her devotion to gods, brahmanas and maidens. О brahmana(?), she always took delight in great expiation. She did not give alms to beggars; she did not gratify brahmanas. Then, О brahmana(?), after a long time I thought: ‘‘There is no doubt that her body is purified by means of vows and expiations. By mortifying her body she honoured devotees of Vishnu. She did not offer food, by means of which great satisfaction would be had.” О brahmana(?), knowing like this, I went to the mortal world. Taking flie form of a Kapala.11 begged alms in my (begging) bowl. (She said:)

33-43. “O brahmaQa, what for have you come? Where will you go later? Tell (this to me).” I again said: “O beautiful woman, give (me) alms.” With great wrath she threw a lump of clay into the copper-vessel. Then О brahmarta, I again went (back) to heaven. Then by the power of her practising the vow, the female ascetic of great vows, bodily came to heaven after a long time. Due to the gift of the lump of a clay she got a charming house; but О brahmaiia sage(?), it was without heaps of grains. When she would observe (i.e. she observed) the house, she did not see anything there. Then, О ЬгаЬтаца(?), she moved out of the house and came to me. She spoke these words full of great anger: “By means of many kinds of vows, expiations and fasts, and with worship, I propitiated the god, the guardian of the entire world. О Janardana, nothing is seen there in my house.” Then I said to her: “O you of a great vow, go home. Wives of gods, full of great curiosity and wonder will come to see you. Do not open the door unless they recite the auspicious (account of) Sattila.” Thus addressed by me, the woman went (back to her house). О ЬгаЬтаца(?), in the meanwhile gods’ wives came (to her house). There they said, “We have come to see you. О beautiful woman, open the door (so that) we shall see you.”

44. If you want to see me, you must especially tell the truth — the meritorious vow of Sattila — for opening the door.

45-54. None of them told her (about) the vow of Sattila EkadaSt. Then one of them told (about) the vow of the shattila Ekadashi. The other one then said: “The woman should be seen by me.” Then after opening the door, the woman was seen by them. О best brahmasha(?), like that woman a goddess or a female gandharva or a demoness or a female serpent was never seen by them before. By the advice of the goddesses the vow of shattila which gives pleasures and salvation was observed by that woman of a true vow. She, endowed with beauty and loveliness, obtained in a moment wealth, grains, garments, gold and silver. By the prowess of Sattila her house was endowed with everything. In a moment she became endowed with beauty and loveliness. One should not be very greedy; one should avoid fraud with regard to wealth. According to his wealth he should cause to give (i.e. should give) Sheshamum seeds and garments. A man obtains good health in very existence. He does not get poverty, or misery or misfortune. (All this) will not take place due to fasting on Sattila. О king, there is no doubt that a giver of Sheshamum seeds in this way is free from all sins without any trouble. (Giving) a gift duly to a worthy recipient removes all sins. О best king, there is no misery or exertion in the body.

1. Kapala: A follower of the Saiva sect — the Left-hand Order characterised by carrying skulls of men in the form of garlands and eating and drinking from them.

1-3. О Krishna, you have said well. О lord, you are the first god. (There are four kinds of living beings:) generated by sweat; oviparous; plants; viviparous. You make and mar them; you protect and destroy them. You told (me) about Sattila falling in Magha. О god, favour (me) and tell me which Ekadashi would fall in the bright half (of that month). What is the manner of it (i.e. the manner in which it is observed? Which deity is worshipped on that day?

4-8a. О lord of kings, I shall tell you about (the Ekadashi) that would fall in the bright half of Magha. It is called Jaya. It is well known. It is great and removes all sins. It is pure. It destroys sins. It gives desired objects and salvation to men. It destroys (the sin of) the murder of a brShma^a, and it (also) destroys the state of a goblin. Men are not reduced to t(je condition of ghosts when the vow of this (Ekadashi) is observed by them. There is no (Ekadashi) other than this that destroys sins and gives salvation. О king, for this reason it should always be observed. О best king, listen to an ancient auspicious tale. I have told about its greatness in the Padma Ригада.

8b-15a. Once Indra ruled in heaven. Gods happily lived in that charming (heaven). They were engaged in drinking nectar and were waited upon by celestial nymphs. In it there was a grove called Nandana. It was served by (i.e. full of) Parijata trees. Gods rejoice and are pleased by the celestial nymphs there. Once Indra, the lord of fifty crores (of the residents of heaven), rejoicing as he liked, joyfully made (the celestial nymphs) to dance. Gandharvas sang there. There was a gandharva (named) Puspadantaka. Chitrasena was also there. So also there was Malini, the daughter of Chitrasena. There was Chitrasena’s wife also. Pushpadantl was born of Malini. Puspadanta’s son was Malyavat by name. Malyavat was very much fascinated by the beauty of Puspadanti. She subjugated Malyavat with her glances.

15b-22. Listen to (the description of) her charm with loveliness and her beauty. Her arms are as it were the nooses (thrown) round the neck by Cupid. Her eyes were long up to the ears, were reeling and red in the corners. Her ears looked beautiful due to the ear-rings. She had a conch-shaped neck, and was adorned with divine ornaments. Her stout and raised breasts resembled golden pitchers. Her waist was lean, excellent and could be grasped in the fist. Her buttocks were expansive. Her hips and loins were large. Her feet were beautiful and bright like red-lotus. By (that) Pushpavati who was like this, Malyavat was very much fascinated. To please Indra, the two came there to dance. They sang there and were waited upon by bands of celestial nymphs. The two Pushpadantl and Malyavat, had their bodies filled with cupid (i.e. the feeling of love). Due to love for each other they were infatuated. With their mind perplexed they did not sing chaste songs.

23-31. Influenced by the arrows of Cupid they had rivetted their eyes upon each other. Indra knew that their minds were attached to each other. Due to the lapse in dapping of the hands and in the measuring (of time), so also due to the execution of the song, Indra, thinking that it was an insult to him, got angry with both of them and giving them a curse said these (words): “Fie upon you; you are fallen; you stupid ones have disobeyed me. Be turned into goblins as husband and wife; go to the mortal world, enjoying the fruit of your deed.” Thus cursed by Indra the two with their minds distressed, being deluded by Indra’s curse reached the Himalaya mountain. Both became goblins and met with terrible grief also. Their minds were tormented, and met with misery caused by snow. Being deluded, they were not aware of their state of a gandharva or a celestial nymph. They were oppressed by summer and the effect of bodily sins. Troubled by (the fruit of) their deeds they did not get pleasure or peace at night. Talking to each other they moved in the mountain-caves. They were chattering their teeth and had horripilation on their bodies.

32-40a. Then that male goblin said to his wife, the female goblin: “What great, fierce and thrilling sin have we committed due to which we have obtained (i.e. are reduced to) goblinhood as a result of our bad deeds? Hell is looked upon as fierce, and goblinhood as painful. Therefore, with all efforts, one should not commit a sin.” Thus being anxious, they were overpowered with grief. Due to their good luck, the EkadaS ofMagha, named Jaya and well-known as the best among days, came. When that day came, О king, they remained there without food and without drinking water. They did not kill any living being; they did not eat leaves and fruits. Near the Asvattha tree, they remained always full of grief. О king, while they remained like that the sun set. Night, that was fierce, terrible and fatal, approached. The two, trembling and clinging to each other with their bodies and arms, then slept there on the (bare) ground. They did not have sleep, or coition, nor did they get pleasure.

40b-46. О best king, they were thus troubled by the curse of Indra. When they were thus unhappy the night rolled by. The sun rose when the day of Dvadashi came (i.e. on the Dvadasi day). О best king, I held in my heart (i.e. thought to myself) about their salvation. They observed the good vow of Jaya and kept awake at night. Listen to what happened by the efficacy of that vow. When the DvadaSi day,came, and when the Jaya-vow was observed like that, their goblinhood disappeared by Vishnu’s prowess. Pushpadanti and Malyavat had their forms as before. They had the same affection as before, had put on the (same) ornaments as before. They got into an aeroplane and went to the beautiful heaven. Having gone in front of the lord of gods (Indra), they gladly saluted him. Seeing them like that, Indra, being amazed said to them:

47. Tell me, due to what moral merit you who were reduced to goblinhood, who had received a curse from me, were freed and by which god.

48-51. О lord, our goblinhood has gone by Vishnu’s favour, the observance of the Jaya-vow, and the strength of devotion to you.

Hearing these (words) Indra also spoke again: “You have become sinless, pure, and have become adorable even to me. You have observed (the vow on) the day of (i.e. sacred to) Vishnu; you are greatly attached to the devotion for Vishnu. There is no doubt that those mortals who adhere to (the vow of) the day of (i.e. sacred to) Vishnu, and are devoted to Krishna, are adorable to us also.”

52-54. For this reason, О king, the vow of the day of (i.e. sacred to) Vishnu should be observed. О best king, Jaya removes the sin of a brahmana’s murder. He who has observed the vow of Jaya, has given all gifts, has performed all sacrifices. He certainly rejoices in Vaikuntha as long as a crore of kalpas. О king, by reciting or listening to (this account), one would obtain the fruit (of the performance) of Agnishtoma (sacrifice).

1. What is the name of the Ekadashi that would fall (i.e. falls) in the dark half of Phalguna? О Vasudeva, favour me and tell it to me.

2. Narada asked the lotus-seated Brahma: “O best of brahmanas, favour me, and tell me about the religious merit due to the observance of the Vijaya Ekadashi that would fall (i.e. that falls) in the dark half of Phalguna.

3-12. О Narada, listen; I shall tell (you) a great account that removes sins. I have not narrated to anyone this Vijayavow which is ancient, pure, and which removes sins. There is no doubt that Vijaya gives victory to the kings. Formerly, Rama went to the forest and lived in Pancavati for fourteen years with Sita and Lakshmana. The glorious wife, Sita, of Rama of a victorious nature, who lived there was kidnapped by Ravana through lustfulness. Due to that grief even Rama was embarassed, and (while) wandering he saw Jatayus who was dead. Then he, wandering in the forest, killed Kabandha. (Then) his friendship with Sugriva took place. The forces of the monkeys came together for Rama. Then Sita was seen in the (Asoka) garden of Lanka by Hanumat. He gave her the token of Rama and performed a great feat. Then again having come back to Rama, he told him the entire (account). Then Rama, having heard the words of Hanumat, was pleased to (take out) a march (against Ravana) with Sugriva’s consent. (He said to Lakshmaija:) “O Saumitra, due to which religious merit this very unfathomable abode of Varuiia (i.e. the ocean) full of aquatic animals, can be crossed? I do not see a means with which this (ocean) can be crossed easily.”

13-18. You alone are the first god, and the ancient, best man. In this island lives the sage Bakadalbhya. О Raghava, his hermitage is at a distance of half a yojana from this place. О son (i.e. descendant) of Raghu, there are many other brahmaflas also. О best king, having gone (there), ask the best sage.

Having heard these extremely good words ofLak^mana, Rama went to see that great sage Bakadalbhya. With his head (bent down) he saluted the sage, as a god (salutes) Vis^u. Then that sage having recognized that ancient best man who had entered the human body for some reason, was pleased, and said, “O Rama what for have you come?'’

19-24. О brahmana, by your favour I have come along with the army to this shore of the ocean to conquer Lanka along with the demons. О sage, be favourable and tell me the means by which I shall cross the ocean. Now be pleased. О god, for this reason only I have come to see you.

Having heard the words of Rama, the great sage Bakadalbhya, with his mind very much pleased, said to the lotus-eyed Rama: “O Rama, today you should observe the best among vows, having observed which you will be mightily victorious. Having conquered Lanka and the demons, you will obtain pure fame. Being concentrated in mind, observe this vow. The Vijaya Ekadashi would fall in the dark half of the month of Phalguna.

25-35. О Rama, by (the observance of) that vow you will get victory. You will, along with the monkeys, undoubtedly cross the ocean. О king, listen to the manner of this vow (i.e. in which the vow should be observed), which is fruitful. When the tenth day has arrived a man should cause to get fashioned a pitcher. He should place this decorated pitcher made of gold, silver, copper or clay and filled with water and with sprouts. He should put under it seven (kinds of) grains, and barley upon it. On it he should place the golden (image of) the lord Narayatta. When the eleventh day comes, he should bathe in* the morning.

Along with a wreath round the neck and unguents he should keep it (the pitcher) steady. He should worship it especially with betel nuts and coconuts, so also with sandal, incense, lights and various offerings of eatables. О Rama, the day is passed in front of it with (i.e. in narrating) good tales. A wise man should also keep awake at night in front of it. For the continuous observance of the vow he should light a lamp of ghee. When the twelfth day comes, on the rise of the sun he should take the jar to the region of water and place it in a river or into a stream and should worship it duly. He should give that jar to a brahmana who has mastered the Vedas. О lord of kings, he should cause to give (i.e. he should give) the great gifts (Mahadanas) along with the jar (to a brahmana). О Rama, observe along with the chiefs of troops carefully the vow in this manner. You will be victorious.”

36-39. Having heard like this, that Rama did as he was told. When the son (i.e. descendant) of Raghu (i.e. Rama) observed that vow, he became victorious. He got (back) SIta. He conquered Lanka, killed Ravana in the battle. О son, those men who observe the vow in this manner, get success in this world, and get the inexhaustible other world (i.e. they live permanently in heaven). For this reason, О son, the vow of Vijaya should be observed. The greatness of Vijaya destroys all sins. A man by reciting (about) or listening (to this vow) would obtain the fruit of the performance of the Vajapeya sacrifice.

1. О Krishna, I have heard about the importance and the great fruit of Vijaya. Now tell me about (the importance of) that (Amalaki Ekadashi) which falls in the bright half of the month of Phalguna.

2-4. О son of Dharma (i.e. Yudhisthira), О illustrious one* listen. I shall tell you about that (Ekadashi) which the glorious Vasishtha explained to Mandhatr, when he (i.e. Vasishtha) was asked by Mandhatr. This is, О king, especially said to be the speciality of Phalguna. The Amalaki-vow is auspicious and gives (i.e. takes one) to Vishnu’s world. A man should go to the root of AmalakI (tree), and should keep awake there (during the night). Having kept awake there for that night, he would obtain the fruit of (giving) a thousand cows.

5-6. О best brahmana, when did this AmalakI spring up? Tell all this to me. I have great curiosity (to hear about it). Why is it (said to be) pure? Why is it (said to be) the destroyer of sins? Due to what would a man obtain the fruit of (giving) a thousand cows by keeping awake on it?

7-17a. О glorious one, I shall tell (you) how it came about on the earth. The great tree of AmalakI destroys all (kinds of) sins. When formerly (all this) was just an ocean only (i.e. when the earth was inundated in water), when the immovable and the movable had perished, when hosts of gods and demons had disappeared, and serpents and fiends had perished, then the lord of the gods, the highest soul, the ancient one went to Brahman, his highest and immutable position. Then from the spittle of Brahma, keeping awake, a drop lustrous like the moon was produced, and it fell down on the eatrh. From that drop was produced the great AmalakI tree, having many branches and twigs bent due to the burden of fruits. It was declared as the first shoot among all the trees. Then, after it Brahma created all these beings — the revered God created gods, demons, gandharvas, yakshas, fiends, serpents and so also the spotless great sages. Those gods came there, where Dhatrl (the Amalaka tree) dear to Vishnu, stood, and О glorious one, seeing it they were very much amazed. They stood there thinking, ‘We do not know this tree.’ When they were thinking like this, a heavenly voice said to them:

“This excellent tree is Amalaki, said to belong to Vishnu. Merely by remembering it a man would get the fruit of (giving) a cow. By touching it one’s religious merit is doubled, and by wearing it it is tripled.

17b-2l. Therefore, making all efforts, a man should always resort to Amalaki. It is said to remove all sins, to belong to Vishnu and to destroy sins. At its root lives Vishnu; and the grandsire (i.e. Brahma) stays above it; and in its trunk the highest lord, the revered Rudra lives. All the sages (live) in its branches, and the deities (live) in its twigs. The gods remain in its leaves, and the Maruts in its flowers. All the lords of the created beings are similarly settled in its fruits. I have declared this Dhatri to be full of all gods. Therefore, it is most adorable for those who are greatly devoted to Vishnu.”

22. We do not know who you are. Due to what have you become the cause? Tell us the truth — whether you are a god or someone else.

23-27a. Seeing the amazed wise men (the voice saidi) “I am that ancient Vishnu, who is the creator of all beings and all worlds.” Having heard those words of the god of gods, Brahma’s sons then began praising the god who was beginningless and endless. “Obeisance to the Being, the self-born one, the soul, the supreme soul. Repeated and constant salutations to the unfailing one, to the endless one (i.e. Vishiju). Repeated salutations to Damodara, to the omniscient one, to the lord of sacrifices.” Thus praised there by the sages, lord Vishnu was pleased. He said to the sages: “What desired (objects) should I give you?”

27b-29. О venerable one, if you are pleased, then with a desire for our good, tell us (about) some vow which gives the fruit of heaven and salvation, which gives wealth, grains, religious merit, and pleasing oneself, which requires little exertion, which gives many fruits and which is the best vow among vows, having observed which one is honoured in Vishnu’s world.

30-32. When in the bright half of Phalguna, the Dvadashi comes with Pusya(i.e. the eighth lunar mansion appearing in the sky), it would be very auspicious and would destroy great sins. О best brahmanas, listen to the special (vow) to be observed on that day. Having gone to AmalakI, one should keep awake there. One would be free from all sins and would obtain the fruit of giving a thousand cows. О brahmanas, I have told you about this vow, the best of all vows. Having worshipped Vishnu (residing) in it, one is not dropped from Vishiju’s world.

33-40. Tell us about the manner of (the observance of) this vow. How would it be perfect? What are the hymns, what are the salutations, and what are the deities that are declared? How is a gift (given)? How is a bath (taken)? What is said to be the manner of worship? So also tell us accurately the hymn for offering respectful offering and worship.

О best brahmanas, listen to the manner (of the observance) of this vow. Having remained without food on the Ekadashi day and the next day, he should, after cleaning his teeth, utter the words, “O lotus-eyed one, О you unfallen one, I shall (now) eat. Be my refuge.” He should not talk with the fallen, the thieves, so also the heretics, so also with men of bad conduct, with those who have violated the limits (of good conduct), and who have outraged their preceptors’ wives. Then the wise man, restrained and composed, should duly bathe in the afternoon, in a river, or a tank or a lake or at home. First, he should apply clay (to his body) and then should bathe. “O you earth, who are trodden by horses, chariots and by Vishiju, О you earth, remove my sin, and the wicked deed that I have done.”

41-48. This is the hymn (to be recited at the time) of (applying) the clay (to the body). “O water, you are the life of all beings and protector of their bodies. Salutation to the lord of the species that are generated by sweat and that sprout as plants. Let this bath of me be (as it were) I have bathed at all holy places, deep lakes, streams, in rivers and reservoirs.” This is the hymn to be recited at the time of bathing. Having got fashioned the golden (image of) the sage Jamadagnya (i.e. Parasurama) of the weight of a mashaka of gold, or half of it, he should come home and perform the sacrifice for the worship. Then with all the requisites he should go to the Amalaki (tree). Then having (thus) gone to the Amalaki (tree), and having cleaned (the region) all round (it), he should place there a jar having no scratch, to the accompaniment of hymns, having five gems (attached to it), made fragrant with divine perfumes, with an umbrella and a pair of sandals, and smeared with white sandal, with a wreath and a garland attached to its neck, incensed with all (kinds) of incenses; he should make it charming by kindling a series of lamps all around; upon it he should place a pot full of divine parched grains. On the pot he should place (the image of) the very lustrous Jamadagnya.

49-52. (Worshipping) the feet (of the image, (he should say ‘‘Salutation to Visoka;” (worshipping) its knees (he should say) “(Salutation to) Visvarupin.” (Worshipping) its thighs (he should say) “(Salutation to) Ugra.” (Worshipping) its waist (he should say) “(Salutation to) Damodara.” (Worshipping) its belly (he should say) “(Salutation to) Padmanabha.” (Worshipping its chest he should say) “(Salutation to) Shrivatsadharin.” (Worshipping) its left arm, (he should say) “Salutation to Cakrin.” (Worshipping) its right arm (he should say) “Salutation to Gadin.” (Worshipping) its neck (he should say) “Salutation to Vaikuntha.” (Worshipping) its mouth (he should say) “Salutation to Yajnamukha”. (Worshipping) its nose (he should say) “Salutation to Visokanidhi.” (Worshipping) its eyes (he should say) “Salutation to Vasudeva.” (Worshipping) its forehead (he should say) “Salutation to Vamana.” (Worshipping) its eyebrows (he should say) “Salutation to Rama>” He should worship its head saying “Salutation to the Sarvatman.”

53-54. This is the hymn to be recited at the time of worshipping (the deity). Then to the superior god of gods he should, with a devoted mind, offer a respectful offering with a white fruit. Then, with a devoted mind he should keep awake by means of dances, songs, musical instruments, religious tales and eulogies.

55-63. He should similarly pass the entire night by means of (listening to, reciting) accounts about Vishflu. Then by (repeating) Vishnu’s names, he should go round the Dhatri (tree). (The repetition of the names should be done for) one hundred and eight or twentyeight times. Then, in the morning, having waved a light (in front of the image) of Vishnu, and having honoured a brahmana, he should offer all that to him (saying) “In the Jamadagnya ghata there are a couple of garments and two sandals. May Kesava, in the form of Jamadagnya, be pleased with me.” Then he should touch and go round the Amalaki (tree). Having then bathed duly, he should feed brahmarias. Then surrounded by (i.e. along with the members of) his fraternity he should eat. I shall tell you about the entire religious merit (obtained) by doing like this. There is no doubt that he gets the fruit which is had at all the holy places, by means of all (kinds of) gifts, and which is greater than (that of) all sacrifices.

Saying so, the lord of gods vanished there only. All the sages also did all that completely. In the same way, О lord of kings, (please) observe this vow which is hard to practise and which frees (one from; all sins.

1. I have heard about the Amalaki (vow) in the bright half of Phalguna. What would be (i.e. what is) the name of the Ekadaa in the dark half of Caitra?

2. О lord of kings, listen to the sin-destroying account, which Lomasa, when he was asked by emperor Mandhatj*, told (to him).

3. О venerable one, with a desire for the well-being of the people, I desire to hear what the name of the Ekadashi in the first half of Caitra would be. What is the manner of it (i.e. in which way is it observed)? What is its fruit? (Please) favour (me) and tell it (to me).

4-8. The Ekadashi in the dark half of Caitra is called Papamocani. It is said to destroy the state of a goblin. Listen, О king, I shall tell its account which gives the desired objects, divine power, auspicious and righteous things, and destroys sins. Formerly in the forest called Caitraratha, full of bees, and resorted to by celestial nymphs, when the spring season had arrived, gandharva maidens rejoiced along with kinnaras by (playing upon) musical instruments. The residents of heaven (i.e. gods) led by Indra also sported there. There was nothing else as delightful as the Caitraratha forest. In that forest many sages practised profuse penance.

9-18a. A celestial nymph known as Manjughosha started to infatuate an excellent sage named Medhavin, best among sages, who was a celibate and lived there. Showing her devotion to him, she through fear of him remained just a krosa away in the vicinity of the hermitage, singing sweetly and pressing (i.e. playing upon) the lute agreeably. The mind-bom Cupid, seeing her with flowers (worn by her) and sandal (applied to her body) and desiring to vanquish the best sages, the devotees of Shiva, lived in her body. (Maiijughosha) having, in due order, made her eyebrows the curved end of the bow, her glances the string of the bow, her eyes along with her eyelashes the arrows, her breasts the tent, started for victory. Mafljughosha became the army of that Cupid only. Seeing that sage Medhavin she too was oppressed by the passion of love. That Medhavin also, with his body shooting up with youth, shone (there). Wearing a white sacred thread and appearing like another Cupid, that Medhavin lived in the auspicious hermitage of Chyavana.

18b-24. Having seen the best sage staying there, that Manjughosha was overpowered by Cupid (i.e. passion of love) and she sang gently. That best sage, having seen her singing like that, with her bracelets jingling and her anklets and girdle tinkling, was forcibly deluded by Cupid with his army. That beautiful woman Manjughosha, seeing that sage like that, approached him and deluded him with feminine coquettish gestures; and keeping her lute down (on the ground) she embraced that lord of sages, as a creeper would encircle a tree shaking due to the velocity of the wind. That best sage, Medhavin, too rejoiced with her. Seeing in that (forest) only her excellent body, his auspicious nature left him, and he was influenced by the nature of Cupid. The lover did not know (i.e. care for) night or day, while rejoicing with her. Due to (i.e. in) the violation of (good) conduct, the sage passed a period of many years. Manjugho^a set out to go to the divine world. While going she said to the best sage, rejoicing (with her): “O brahma^a, give me the order to go to my own region.”

25-30. О you beautiful one, today only just at the beginning of the nightfall you have come. Stay with me till (it is the time for my) morning prayer.

Hearing these words of the sage, she was frightened. She, afraid of the sage’s curse, again delighted that sage for many years, О best king. She rejoiced with the sage for fiftyfive years nine months and three days. (But that period) was just half a night for him. When that much time passed, she again said to the sage: “O Brahmaga, give me the order to go (back).

It is (just) the morning. Listen to my words. Be steady till I offer my evening prayer.

Hearing these words of the sage, she was full of joy. Smiling slightly, she of a bright smile again spoke:

31-38. О sinless best brahmaga, how long уощ prayer has extended! (Please) favour me, and take into consideration the time that has passed.

Hearing these words of her, the best brahmana, with his eyes dilated due to wonder, calculated the time that had passed. Fiftyseven years were passed (by him) with her. Then he got angry with her, and was (like fire) with rows of flames. He, seeing her of the nature of destruction, putting an end to his penance, became very angry, and discharging sparks of fire from his eyes, and noticing that his penance earned with great effort had been wasted with her (i.e. in her company), the sage Medhavin with his lips throbbing and his senses agitated cursed her: “Be a female goblin. Fie upon you, a sinful woman of bad conduct, an unchaste woman, who loves sins (i.e. sinful conduct).” Parched by his curse, she remained bent with modesty. The beautiful woman, desiring the sage’s favour said these words to him: “O best brahmana, (please) favour me. Appease your curse; for the friendship of the good takes place (even) by (walking together for) seven steps (or by exchanging seven words). О brahmana with you I have passed many years. For this reason, О lord, О you of a good vow, favour (me).”

39-42. О good woman, hear my words appeasing the curse. О sinful one, what have I to do with you? You destroyed (my) great penance. In the dark half of Caitra would fall (i.e. falls) the auspicious Ekadashi called Papamocanika, which destroys all sins. Having observed the pure vow of it (i.e. on that day, your) state of a female goblin will go away.

Having spoken like this Medhavin went to his father’s hermitage. Seeing him to have come (back), Chyavana said to him: “What is this that you have done? You have destroyed your religious merit, О son.”

43. О father, I committed a sin. I rejoiced with a celestial nymph. О father, tell me an expiation by means of which my sin would perish.

44-46. In the dark half of Caitra falls the (Ekadashi) called Papamocani. О son, when the vow of it is observed, the heap of sins would perish.

Hearing these words of his father, he observed that excellent vow. His sin perished and he became endowed with (the merit of) his penance. That Manjughosha too, having observed that excellent vow, was freed from the state of a female goblin due to (having observed) that vow of Papamocanika. That excellent celestial nymph taking a divine form went to heaven.

47-49. О king, all the sin (however) little of those best men who observe the vow of the Papamocanika, would perish. A man, by reciting (about) it, by listening (to its account) would obtain the fruit (of the gift) of a thousand cows. All those who have killed a brahmana or have snatched gold or are drunkards or have gone to the teacher’s bed (i.e. have violated the wife of the preceptor) become free from sins by means of the observance of this vow. By its observance the excellent vow gives great religious merit.

1. Salutation to you, О Vasudeva; tell me, Ekadashi of which name would fall in the bright half of Caitra.

2. О king, listen attentively to an auspicious old tale which formerly Vasishtha narrated to Dilipa who had asked (him).

3. О revered one, I desire to hear. Favour me and tell me what the name of the Ekadashi that would fall in the bright half of Caitra, is.

4-12. О king, you have asked well. I shall tell (about it) to you. The Ekadashi failing in the bright half of Caitra is Kamada by name. (This) Ekadashi is most auspicious, and is a fire to the fuel of sins. О king, listen to this story which destroys sins, (and) which gives religious merit. Formerly in the beautiful city of Nagapura, adorned with gold and jewels, lived very powerful nagas led by Pumjarika. In that city king Риц^апка ruled. He was served by gandharvas, kinnaras, and celestial nymphs also. The excellent celestial nymph was Lalita; and the (excellent) gandharva was Lalita; the couple, glowing with attachment, and oppressed by passion of love, rejoiced in their beautiful house which was full of wealth and grains. In the heart of Lalita (her) husband always resided; (and) in his heart, that beautiful Lalita always resided. Once Puijdarika, remaining in his assembly, was sporting. Lalita, without his wife, was singing and dancing (there). Remembering Lalita, his tongue stumbled over (i.e. while uttering) an arrangement of words. Knowing the state of his mind, the best naga Karkotaka reported his error in (uttering) the arrangement of words to Pufldarika.

13-20. Hearing the words of Karkotaka, Puntfarika, the king of the nagas, with his eyes red due to anger, became extremely fierce. He then cursed Lalita who was singing and was overpowered by the passion of love: “O you of a wicked mind, be a demon that eats raw flesh, and that eats human beings, since, being influenced by (the love for) your wife, you are singing before me.” As a result of his words, he (i.e. Lalita) got a demon’s form, О best king. His face was fierce. His eyes were deformed. He caused fear even when just seen. His arms were as long as a yojana. His mouth resembled a cave. His eyes were like the moon and the sun. His neck was like a mountain. His nostrils were (just) hollows. His lips were a yojana in length. О lord of kings, his body rose (up to) eight yojana s. He, as result of his deed(s) became a demon of this type. And that Lalita, seeing her husband thus deformed was oppressed by great grief, and thought to herself: “What do (i.e. should) Ido? Where do (i.e. should) I go? My husband is troubled by the curse.” Recalling like this to her mind, she did not obtain pleasure in her mind.

21-25. Lalita, along with her husband, moved into a dense forest. That demon who took any form he liked, was cruel, was engaged in (committing) sins, who was deformed, ate human beings, wandered in that impassable forest. He, oppressed by sins, did not have pleasure at night or by day. Seeing her husband like that Lalita was very much pained. She, weeping, wandered with him in (that) dense forest. Having seen a lovely hermitage and a sage of a tranquil form, she quickly went to him, and saluting him, stood before him. Seeing her distressed, the sage, solely devoted to kindness, said to her: “Who are you? Why have you come here? Tell the truth to me.”

26-28. There is a gandharva Viradhanvan (by name). I am the daughter of that noble one. Know me to be Lalita by name. I have come here for the sake of my husband. О great sage, due to a sin, my husband has become a demon of a fierce form and wicked deeds. Seeing him, I am not happy. Now, О brahmajia, instruct me. О lord, tell me what I should do. (Tell me about) the religious merit due to which he is free from his state of demon, О best brahmana.

29-31. О you beautiful woman, it is now the bright half of the month of Caitra. О Lalita, (in it falls) the Kamada EkadashI which is great and which destroys sins. О auspicious one, duly observe its vow as told by me. Give the religious merit which (you will obtain) from this vow to your husband. When the religious merit is given (to him), his sin will go away in a moment.

32-39. Having fasted on the Ekadashi, so also on the day of Dvadashi, Lalita, in the vicinity of a brahmajta, and in front of Vishnu, uttered these words for the emancipation of her husband: “I have observed the vow, viz. the Kamada fast. Let his goblinhood go (away) by the prowess of that religious merit.” Merely at the words of Lalita, just at that moment, his sins went away, and he had a divine form. His state of a demon went (away) and he got gandharvahood again. Full of gold and jewels, he rejoiced with Lalita. The couple having more lovely forms than before got into an excellent aeroplane, and looked more charming due to the efficacy of Kamada. О best king, realising this, this (Kamada-vow) should be carefully observed. For the good of the people I told it to you. It destroys sins like that of the condition of a goblin. There is nothing superior to it in the three worlds with the mobile and the immobile. О king, by reciting about it, and listening to the (the account of) it one would get the fruit of a Vajapeya sacrifice.

1. What would be the name of the Ekadashi in the dark half of Vaishakha? Tell me (its) importance. Salutation to you, О Vasudeva.

2-15. О king, this Ekadashi named Varuthini, (falling) in the dark half of Vaishakha, gives grandeur in this and the next world. Due to the Varuthini-vow happiness always results; and the sins are destroyed, and good fortune is obtained. An unfortunate woman who observes this (vow) obtains good fortune. This gives pleasures and salvation to all the people. It removes all the sins of people, and cuts off living as an embryo (i.e. puts an end to rebirth). Due to the Varuthini-vow only Mandhatr went to heaven. So also many other Kings like Dhundhumara (went to heaven). Lord Shiva became free from the sin of (breaking) the skull of Brahma. One who observes the vow of VarQthini gets the fruit equal to that (obtained by him) who gives a bhara of gold on Kuruksetra when the Sun (is auspicious). That man with faith who observes the vow of VarQthini, gets (his) desired (objects) in this world and the next (world). О best king, to those who observe it, it is pure, purifying; it destroys great sins. It gives them pleasures and salvation. О king, giving of elephants is superior to giving of horses. Giving of land (is superior) to giving of elephants. Gift of Sheshamum-seeds is superior (even) to that. Giving of gold is superior to that, and giving of food is superior to that (i.e. giving of gold). There was not nor there will be a greater gift than that of food. By means of food the manes, gods and men are satisfied. О best king, giving one’s daughter (in marriage) is said by the wise to be like that. The lord himself said that giving of a cow is equal to that. Of all the gifts that have been mentioned, giving knowledge is the best. A man, by observing the Varuthini(-vow) gets a fruit equal to that. Those men who, deluded by sin, subsist on the money (got) for (giving their) daughter (in marriage), lose their religious merit, and go to hell full of torments. Therefore, with all care money for giving a daughter in marriage should not be taken (i.e. should be avoided).

16-25. О lord of kings, he who through greed takes money for offering his daughter in marriage, certainly becomes (i.e. is born as) a cat in the next existence. О king, even Chitragupta cannot measure the religious merit of him who, with his religious merit, gives, according to his capacity, his daughter welladorned (in marriage). A man gets fruit equal to that by observing the Variithim(-vow). Bell-metal, flesh, masura (a kind of pulse), thick peas, kodrava (a species of grain eaten by the poor), vegetables, honey, eatables of (i.e. offered by) others, and food and sexual union — these ten a devotee of Vishiju should avoid on the tenth day. Playing with dice, sport, sleep, tambula, cleaning the teeth, censuring others, wickedness, theft, harming (others) and indulging in sex, anger, telling lies — (these) he should avoid on the Ekadashi. Bell-metal, flesh, liquor, honey, oil, talking to those who are fallen, exercise, journey and food and sexual union, (mounting on) a bull’s back, food prepared with masura — he should avoid on Dvadasi. О king, to those who have observed the VarQthini(-vow) in this manner, it would, after destroying all their sins, give them an undecaying position in the end. Those who, having kept awake at night, have worshipped Vishnu, are freed from all sins and reach the highest position. Therefore, those who are afraid of sins, should observe it with all efforts. A man afraid of (Saturn) the son of enemy of the night, should observe the VarQthini(-vow). О king, by reciting (about) it and by listening to (the account of) it, a man would obtain the fruit of (the gift of) a thousand cows. Being free from all sins, he is honoured in Vishnu’s world.

1. Of which name would be the Ekadashi in the bright half of Vaishakha? What is its fruit? What is the manner of (observing) it? Tell it, О Vishflu.

2. О lord of kings, the same as you are asking me (now) was formerly asked by the intelligent Rama from Vasishtha.

1 desire to hear about the best among the vows, which destroys all sins, and which cuts off all miseries.

I have experienced sorrows (like the ones) due to separation from Sita. So I am scared. (Therefore), О great sage, I am asking you.

5-10. О Rama, you have asked well. This is (due to) your devoted mind. Merely by uttering your name a man is purified.

Yet, with a desire for the well-being of the people, I shall tell you (about) the excellent vow, (most) pure of the purifying vows. О Rama, the Ekadashi (that) would fall in the bright half of Vaishakha, is called Mohini. It is great and removes all sins. Due to the prowess of the vow of this (Ekadashi men) are freed from the noose of delusion and the multitude of sins. I am telling you the truth and the truth (only). Therefore, О Rama, this one, that destroys sins and puts an end to great misery should be observed by (people) like you. О Rama, listen attentively to the great, sin-removing story, merely by hearing which (even) a great sin perishes.

11-20. On the lovely bank of Sarasvatl there was an auspicious city Bhadravati. A king named Dyutimat ruled there. He was born in the Lunar family. He was courageous and was true to his word. A vaisya prosperous with wealth and grains lived there. He was known as Dhanapala. He prompted auspicious deeds. He constructed public water places, wells, temples, gardens, tanks and houses. He was engrossed in devotion for Vishnu and was calm. He had five sons: Sumanas, Dyutimat, Medhavin and Sukrta.The fifth Dhj*shtabuddhi was alway engaged in (committing) great sins. He was attached to the union with others’ wives, and was well-versed in stories about voluptuous people. He was attached to addictions like gambling, and ardently longed for (the company of) others’ wives. He did not intend to worship deities, nor the dead ancestors, nor brahmanas. The wicked one lived (by doing) injustice, and wasted the money of his father. He ate what was prohibited and was always attached to drinking liquor. The wicked one threw his arms round the neck of a prostitute and wandered over the crossway. He was expelled from the house by his father and was also forsaken by his kinsmen. He even exhausted the money, ornaments on his body. He was abandoned by the harlots and was condemned (by them) due to the loss of his wealth. Then he was disturbed in mind, was without clothes, and was oppressed by hunger. “What should I do? Where should I go? By what means shall I subsist?” (Thus he thought.)

21-29. Just in his father’s city he started stealing. He was arrested by the royal officers, but was released di»e to the importance of his father. Being zealous, they bound him, again released him and again bound him. The wicked Dhfshtabuddhi was bound with strong fetters. He was repeatedly whipped and tormented. “O dull-witted one, you should not live within the range (i.e. limits) of my kingdom.” Saying so, he was freed by the king from the strong fetters. Due to his fear he went out (of the city) to a dense forest. Being oppressed by hunger and thirst he ran here and there. Like a lion he killed deer, pigs and spotted (deer). Addicted to eating flesh, he always lived in the forest. Taking a bow in his hand, and putting the quiver on his back, he, going on foot, killed the birds moving in the forest. That blinded, cruel Dhfshtabuddhi killed these — partridges, peacocks, francolins, and rats — and other (birds). He plunged into the mud of sins due to sins committed in his former existence. He was overcome with pain and sorrow. He was annoyed day and night. Due to his acquisition of some religious merit he reached the hermitage оГКаицфпуа.

30-32. Dhrshtabuddhi, oppressed with the burden of grief, approached the ascetic who had bathed in Ganga in the month of Vaishakha. Due to a slight contact of his garment his sins vanished and his misfortune was destroyed. Standing in front of Каицфпуа, he, with the palms of his hands joined, said to him:

О brahmana, О greatest of the brahmanas, taking compassion on me, tell me that religious merit due to the powers of which salvation takes place.

33-39. Listen attentively to that by which your sins will perish. In the dark half of Vaishakha falls the well-known (Ekadashi) named Mohini. Prompted by my words, observe the vow of that Ekadaft. When men observe a fast on this Mohini (Ekadashi), their sins comparable to Meru and earned (i.e. committed) in many existences perish.

Hearing these words of the sage, Dhfshtabuddhi, pleased in his mind, observed duly the vow according to the advice of Каиффпуа. О best among kings, when he observed (this) vow, his sins vanished. Then, he, having a divine body and mounted upon Garutfa, went to Vishnu’s world which is free from all calamities. О Ramachandra, the Mohini-vow is excellent in this way. In three worlds with the mobile and the immobile, there is nothing greater than it. Sacrifices and the like, so also (visits to) holy places, gifts are not equal even to the sixteenth part of (the religious merit) it (gives). By reciting (about) it and listening to (its account) a man would obtain the fruit of (the gift of) a thousand cows.

1. What would be (i.e. is) the name of the Ekadashi falling in the dark half of Jyestha?

2-10. О king, you have, with the desire of the well-being of the people, asked well. (That Ekadashi) is Apara by name, О lord of kings. It gives unending fruit. He who observes the (vow of) Apara becomes famous in the world. О king, he who is overcome by (the sin of) killing a brahma^a, who kills (the members of) his family, who has procured an abortion, who censures others, who is interested in others’ wives, certainly becomes free from sin on observing the (vow of) Apara. These, viz. one who gives false testimony, who uses false measures or false weights, who would study false (i.e. unauthoritative) Vedas, so also false sacred texts, so also one who is a fraudulent astrologer, who is a fraudulent physician, and one who is connected with false testimony are the residents of hell. О king, by observing the (vow) of Apara, they are free from sins. A kshatriya who giving up the duty of a kshatriya, flees from the battle, goes, being expelled from his caste, to a fierce hell. He too, by observing the (vow of) Apara, would, after shedding his sin, go to heaven. A learned disciple who censures his preceptor, having incurred great sins, goes to a fearful hell. That man also by observing the (vow of) Apara would obtain good position (i.e. beatitude).

11-20. О king, listen to the greatness of Apara. I am (now) telling it. A fruit similar to that which men obtain (by bathing) at Prayaga in Magha, when the Sun is in Makara (i.e. the sign Capricornus of Zodiac), or that religious merit which is obtained (by a man) after bathing at Kasi on an eclipse-day, or the fruit which a man who offers pip^las to his dead ancestors at Gaya, gets, or which a man who bathes in the Gautami (river) when Jupiter is in Siiiiha (i.e. the sign Leo of the Zodiac) gets, or the fruit which a man gets on bathing in Krishnavepi when Jupiter is in Kanya (i.e. the sign Virgo of the Zodiac), or the fruit a man gets on seeing Kumbhakedara, or in the pilgrimage to Badaryashrama and visiting holy places during it, or the fruit which a man obtains (by bathing) at Kuruksetra when the planet Sun (is auspicious), or the fruit that a man gets by performing a sacrifice with (the giving of) presents and gifts of elephants, horses or gold, is obtained by observing the (vow of) Apara. So also a man obtains that fruit by the Apara-vow which he gets by giving (to a brahmaija) a recently calved cow, gold, or (a piece of) land. This (vow) is an axe (cutting) the tree in the form of sins, and is a wild fire to the fuel in the form of sins. It is the Sun (dispelling) the darkness of sins. It is a lion (killing) the spotted deer of sins. Those who are without (i.e. who do not observe) the vow of (this) Ekadashi, are born to die like bubbles in water or like ants among creatures. A man, having fasted on the Apara (Ekadasf day) and having worshipped Vishnu, is free from all sins and is honoured in Vishou’s world. I have told (this vow) to you with the desire of the well-being of the people. О king, a man reciting (about) it and listening (to its account), would obtain the fruit of (gift of) a thousand cows.

1 have heard the full importance of Apara. О you who show respect (to others), tell me about that (Ekadashi) which would fall (i.e. falls) in the bright half of Jyeshtha.

2. Satyavati’s pious son, Vyasa, who knows the essence of all sacred texts and who has mastered the Vedas and the Upanisads will tell (you about) it.

3. I have heard the duties as told by Manu, so also as told by Vasishtha. О Dvaipayana, you please tell properly the duties of Vishriu’s devotees.

4-9. О lord of men, you have listened to the duties as told by Manu, so also as told by Vasishtha. They cannot be practised in Kaliyuga. О you very intelligent one, (the Ekadashi vow) is the essence of (i.e. of what is told in) the Puranas, is an easy means, requires little money, little effort, (but) gives great fruit. One should not eat on the Ekadashi-days of both the fortnights (of a month). On the DvadasI day, being pure, having worshipped Vishnu, having honoured (a brahma^a), one should then eat with a brahmana. О king, one should not eat during the impurity caused by a birth or a death in the family. О best of men, those who desire to go to heaven should practise this vow as long as they live. There is no doubt about this. Even those who are sinners, who are of a wicked conduct, who are most sinful, who are bereft of piety, go to my proximity (i.e. reach me) if they do not eat on Ekadashi.

10. Having heard these words of him, the mighty-armed Bhima trembled like an asvattha-leaf, and saluting his preceptor, said to him:

11-14. О grandsire, О you very intelligent one, listen to my important words. Yudhishthira and Kunti, so also Draupadi and Arjuna, Nakula and Sahadeva, who practise (this) good vow, never eat on the day of Ekadashi. They always tell me, “O Bhlma, do not eat (on the Ekadashi day).” I told them: “For me hunger is difficult to bear. I shall duly give gifts. I shall worship Vispu.”

15. If you desire (to go to) heaven, and if (you think) hell is painful, then you should not eat on the Ekadashi of both the fortnights.

16-18. О grandsire, О you very intelligent one, I shall tell in front of (i.e. to) you. I am not able (to go on) by eating (even) once a day. Then О lord, how can I (put up with) a fast? That fire, called Vfka, which is always present in my belly, is extinguished only when I eat many times. О great sage, I am not able to observe a (single) fast. I shall properly observe that due to which heaven is reached. Therefore, having decided about one, tell me that by (observing) which I shall obtain heaven.

19-26. When the Ekadashi would fall on (the day when the Sun) is in the second or the third sign of the Zodiac in the month of Jyeshtha, a wise man should carefully observe (the Ekadashi fast) without (even drinking) water. He should avoid even sipping a mouthful of water and should not eat (at all). Otherwise the vow would be broken. Listen, when a man (lives even) by avoiding water from the sunrise of a day to the sunrise (of the next day), he obtains the fruit of twelve DvadaSis. Then in the auspicious morning of the DvadaSi day he should bathe, and having duly given water, gold etc. to brahmanas, he, being contended and controlled, should eat along with brahmanas. О Bhimasena, listen to the religious merit (which is Obtained) by doing like this. There is no doubt that he hereby obtains the fruit of the Ekadashis that fall during the year. Kesava, the holder of a conch, a disc and a mace told me like this: “Leaving all others a man should seek my refuge only.” A man, not eating on an Ekadashi day is freed from sins. In the Kali-age, there is no purity of objects. Rites (or ceremonies) are based on the Smftis.

27-33a. How can there be a rite based on the Vedas, when the wicked Kali-age has arrived? О son of Vayu(i.e. Bhima), what is the use of telling you much again and again? A man should not eat on the Ekadashi of both the fortnights. Listen, О Bhima, to the auspicious fruit that (a man) obtains by remaining without water on the Ekadashi day of the bright half of the month of Jyeshtha. О Bhima, if fasts are observed on all the auspicious Ekadashi days that are said to fall during the year and in the bright or dark fortnights (of each month), they give wealth and grains, give sons, good health and auspicious (things). О king, there is no doubt about it. I am telling you the truth. The big-bodied, fierce, dark-formed, fearful messengers of Yama, who hold staffs and nooses, do not approach that man. (But) Vishou’s messengers who have put on yellow garments, who are gentle, who have held discs in their hands, whose speed is like that of the mind, take him on his death to Vishiju’s city.

33b-41. Therefore, with all efforts a man should observe the Ekadasl-fast without (drinking even) water. Then having given he is freed from all sins. Therefore, О son of Kunti, on this day observe a fast and worship Vispu with all efforts for the destruction of your sins. “Even by means of passion as much as the size of the point of an arrow, I have not sinned even in a dream. О lord of gods, I shall eat food on the next day of the day of (i.e. sacred to) Vishgu.” Uttering this hymn he should engage himself in (observing) the fast of Ekadashi after being endowed with faith and restraint for the destruction of all his sins. By the power of Ekadaii all the sin of the size of the Meru and Mandara mountains, which a man has committed, is reduced to ash. О king, those who jire not able to give should give a pitcher containing gold along with garments.

He who, on this day, observes the vow of (not drinking even) water, is meritorious. The fruit of the gift of gold is said to be a crorefold in every watch. All that (like) a bath, a gift, muttering of prayers, a sacrifice that is given (or performed) by a man, becomes unending. This is told by Kj*shna himself. What is the use of any other religious rite than the Ekadashi observed without (drinking) water?

42-52. Having properly observed it with due rites, a man would obtain Visiju’s position. All that like gold, food, garments, which are given by a man on this day, would, О king, be inexhaustible. He who eats food on the Ekadashi day eats sin. In this world he becomes a candala and after death gets a miserable position. Those who, having fasted, will give gifts on the Dvadasi day in the bright half of the month of Jyeshtha, obtain the highest position. Those like the killer of a brahmana, a drunkard, a thief, a hater of his preceptor or one who always tells lies, who fast without (even drinking) water, are

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