Brahmanas; Gift of Food and Water

1. Having heard Brahma's words, that best brahmana, Harisarman, again saluted him devoutly, and spoke, O Jaimini: Harisarman said:

2. O lord, please tell me as to whom the many gifts that you narrated should be given. Brahma said:

3-4. Of all the castes brahmana is the most venerable person. Gifts should be given to him by men having devotion and faith. A brahmana is the resort of all deities. He is actually a god on the earth. He saves a giver in this ocean of the universe, which is difficult to cross. The brahmana said:

5. O best god, you have declared brahmana to be the most respectable of all castes. But out of them (i.e. brahmanas) who is the greatest? To whom is a gift given? Brahma said:

6-8. O best brahmana, all the brahmanas are superior, and all are always respectable. But those brahmanas who are spoilt by such blemishes as theft, so also our haters, are not respectable. So (gifts should) not be given to others. Brahmanas of bad conduct are not respectable. Shudras with their senses curbed are respectable. So also those who eat what is prohibited (are not to be honoured). Cows are supposed to be the mothers of people. O best brahmana, I am now particularly telling the greatness of brahmanas through affection for you. Listen to it attentively.

9-11. Brahmanas are respectable to ksatriyas, vaisyas and shudras. Brahmanas are respectable to one another, and brahmanas are to be honoured. O best man, the life, sons, fame, wealth of him who would worship a brahmana looking upon him as Vishnu, increase. O brahmana, Vishnu desires to cut off the head of that foolish man who hoards (wealth) on the earth.

12-15. O Jaimini(?), a wise man should not salute a brahmana who has flowers in his hand, who has water in his hand, who has (the idol of) a god in his hand, and whose body is smeared with oil. A wise man should not salute a brahmana who is in water, who is in a temple of a deity, whose mind is absorbed in meditation, and who is worshipping a deity. O best brahmana, a wise man should not salute a brahmana performing outside (i.e. morning) duties, who is taking his meal, so also a brahmana who Is singing Samans. An intelligent man should not salute everyone of the brahmanas (separately) where many brahmanas are present, O best brahmana.

16. He who would not salute (in return) a brahmana who has devoutly saluted, should.be known to be like a candala, and should never be saluted.

17. Parents saluted by their son, should not salute him (in Teturn). All brahmanas saluted by (other) brahmanas, should salute them (in return).

18. The wise ones do not hate brahmanas and cows who have committed faults. If through folly they hate, Vishnu is always angry with them.

19. Yama puts a needle into both the eyes of him who looks angrily at suppliants (and) brahmanas.

20. O brahmana, Yama puts a heated iron rod into that mouth with which fools reproach (others).

21. In that house where a brahmana eats (food), Vishnu himself (lives). So also all deities, manes and divine sages.

22-28. Yama quickly destroys all the sin in the body of him, the wise one, who would carry just a drop of water from the foot of a brahmana. All the holy places that exist in crores of worlds, exist in the right foot of a brahmana. He whose head is sprinkled with water from the feet of a brahmana, has bathed at all holy places and is initiated for all sacrifices. By carrying (on his head) the water from the foot of a brahmana all his fierce sins like the murder of a brahmana perish at once. By carrying (on the head) the water from the foot of a brahmana, all diseases like consumption, highly afflicting, perish instantly. The dead ancestors gratified by the water offered at the feet of a brahmana for the dead ancestors, live in heaven as long as the moon and the stars (exist). By a wise man who would worship a brahmana's feet with diirvas after washing them, Vishnu, the lord of the world and the best of all gods, is worshipped.

29-33. I am telling the truth (and) the truth (only). That mortal who would carry on his head the remains of the offering at the feet of brahmanas, obtains eternal liberation. That best man who goes round a brahmana while keeping him to his right, has gone round the earth with the seven islands. He who would give a fruit or a tambula after wetting the feet of brahmanas is free from a disease if he is ill, and from a sin if he is a sinner. One that is bound gets free from his bond on washing the feet of brahmanas. By washing the feet of brahmanas those women who have no children or whose children are dead, have many children and their children live (long). O best brahmana, listen to the greatness (of the wetting of a brahmana's feet) which removes all sins.

34a. I (shall) tell you in brief about (the importance of) wetting the feet of a brahmana.

34b-46a. Formerly there was a brahmana named Bhadrakriya, born in a pure family and highly devoted to worshipping Vishnu. He knew the Vedas, he was tranquil, and was highly devoted to his parents. He honoured guests; so also he honoured his kinsmen. Once that best brahmana, with his body smeared with oil, went, taking with him clothes used for bathing, to a lake to bathe (then). That best brahmana who knew all holy texts and who was engaged in the well-being of all people, having bathed made offerings to his dead ancestors in the proper manner. Having finished the bath-rite, and repeating Vishnu's names, he came to his own house and was engrossed in worshipping Vishnu. With very cold water he washed both his feet. That brahmana who honoured (other) brahmanas, who had washed his feet and hands, placed all utensils for the bath (of the deity). O best brahmana, to the region of the door came a dog that was tormented by the heat of the summer sun, resembling that of fire. He lay in the very cold water used by the brahmana for washing his feet. Due to the touch of the water used by the brahmana for washing his feet, the extremely sinful dog was freed from all sins committed during crores of existences. The dog lying at the door of the house and overcome by thirst, begged water. He was beaten by the brahmana's servants. O brahmana, the dog died there only. Due to the touch of the wetness of the brahmana's feet, the dog was free from sins. Seeing the noble one, as it were, the lord of the universe in an embodied form, the brahmana ascetic bowing with modesty, said to him: The brahmana said:

46bc. O noble one, tell (me) who you are. Due to which act are you afflicted? (How) are you born in the stock of a dog, full of many afflictions? Brahma said:

47-57. Having heard the words of the brahmana sage, the very glorious one told all his account from the beginning. "I was a very powerful sovereign emperor named Samkha. I protected the whole earth for four thousand years. All obeyed my orders. I conquered all enemies in battles. I gave all (kinds of) gifts, and protected my relatives. O glorious one, once I, struck by the arrows of Cupid, forcibly kidnapped a very beautiful bride of a man. As a result of that sin my glory was in danger. Then, I, very powerful one, was expelled by all people. Then, I, deprived of my kingdom, lived in a forest. Fatigued with hunger and thirst, I sometime died (there). Having gone to Yama's city I experienced distress for a long time. O best brahmana, listen to it, causing pain to the heart of the listeners. I experienced a very fearful mass of the flames of blazing fire on the land full of redness due to heated iron weapons. Then by Yama's order I remained clasping a very fearful iron pillar, heated by a blazing fire. Then Yama's servants sprinkled me with streams of cold water (sharp) like razors. There in Yama's abode I experienced another great misery. Then again and again being born in the remaining hells, I experienced great misery in a sinful stock for a long time.

58-59. Due to the contact of the water (flowing) from your feet I am rescued from the bond of sin. I am going to the highest position difficult to be obtained even by meditating saints. O best brahmana, you are my preceptor. My salutation to you, the noble one. Being freed from sins due to your grace I (shall) go to Vishnu's city." Bhadrakriya said:

60-71. O king, a man should never (forget) the account of the previous existence. Therefore, abandoning one's son, one should always follow a wise course of action. [A king who practises wisdom never faces misery. He enjoys the earth free from troublesome fellows for a long time. That wicked king who does not like wisdom is soon deprived of glory. There is no doubt about this. A king who desires a (long) life, strength, glory, friends, victory and happiness should always appoint wise ministers. Wise men, disregarding a king, abandon him with care. In an assembly without the wise, statesmanship is not strong. Then, when statesmanship of a king has suddenly vanished, the royal glory along with the treasure, the army and the elephants, vanishes. Kings desiring (their) well-being never hate brahmanas, astrologers, physicians and kinsmen. A king who hates astrologers loses his glory. The one hating physicians loses his life. One who hates his kinsmen loses his family. One who hates brahmanas suffers from all afflictions. Kings are said to be the fathers and subjects to be the sons. Therefore, kings protect the subjects as sons born of themselves. A king should love his citizens as his own sons. The wise ones should know that calamities hang over the heads of those very sinful kings who harass their subjects. Vishnu, the lord of gods, protects wise kings as they protect their own subjects. The two, viz. looking after and punishing the subjects, bring him good fortune.

72-75. Kings without (these) two should be known to be mean kings. Kings curbing the wicked and protecting the virtuous rejoice on the earth for a long time. A king should preserve with care the wealth that is obtained justly. A king of bad conduct would not prosper in a calamity. O best brahmana, kings desiring their own good, always speedily observe the auspicious and inauspicious (happenings) in their kingdom through spies as their eyes. A king should entertain fear till an invasion by an enemy takes place.

76-80. When that fear (of an invasion) has come, the king should act fearlessly. Towards his kinsman, or a friend, or a minister, he should be serious on his face (i.e. outwardly) but should mentally have love only (for him). His ministers, kinsmen, sons, subjects and brothers do not look upon a king without seriousness as a king. First they keep away, so also they do not stand before him. People do not desire the shelter of a king who has given up seriousness. O brahmana, a king desiring to be (i.e. continue) a king for a long time, should not have only one minister in the entire kingdom for its prosperity. He would take away the position of very intelligent servants.

81-91a. Therefore, the king should appoint another man in the assembly. A king won over by foolish women and always engaged in singing and playing upon musical instruments, so also without horses and elephants, would suddenly face a calamity. O best brahmana, following (good) practices, truthfulness, keeping one's promise, seriousness are the characteristics of kings. How can he be (called) king who is without valour? How can he be (called) king who has not conquered the land of others? After the land of another (king) is conquered, the king obtains the inexhaustible fruit of a horse-sacrifice for every step that he would go over. When a king, desiring to conquer another king's land, is killed by other kings in a battle, then he, being freed from alL sins, would go to the highest place. A king who gets victory in a battle, obtains the highest position. Or if he is killed in a battle he would obtain Indra's affluence in heaven. That king who kills a warrior who has abandoned his weapon, who has lost his energy, or who is bent upon fleeing, has a downfall. O best brahmana, both he who is bent upon fleeing and he who kills him, would stay in a hell extremely unbearable. O best brahmana, a courageous warrior and he who kills him would both live in heaven as long as the moon and the sun exist. What is the use of talking too much in this regard? I shall tell (you) in brief. A king who protects his subjects, never sinks. Brahma said:

91b-96a. O brahmana, when the king was speaking like this, a great shower of flowers fell on him whose sin had dropped, from the sky. Then messengers of the noble Vishnu came there taking (with them) a beautiful chariot to which royal swans were yoked. That king whose sins had gone away, got into the divine chariot made of gold and went to Vishnu's abode. I have told (you) this greatness of the water (flowing) from a brahmana's feet. Having listened to it devoutly, a man would obtain liberation. Thus I have told you everything that you desired to hear. O brahmana, go to the abode of Vishnu. Well-being to you. Harisarman said:

96b-98a. Due to the great fire of hunger my body is being burnt. O lord of gods, tell me by which means my hunger would be satiated. You are a devotee, loving your devotees. Everyday due to the very blazing fire of hunger I am having very great pain. Brahma, said:

98b-99. O best brahmana, eat the flesh of your body which you have always fed with food; for, those who satisfy themselves with the food (meant) for another (person), eat the flesh of their own bodies in the other world. Vyasa said:

100. Hearing the cruel words of Brahma, that best brahmana again praised the god with words having pleasing letters (i.e. with pleasing words).

101-105. O god of gods, O you who protect him who seeks your refuge, pardon all my faults. Salutation to you, O greatest god. O lord, there are all faults (i.e. committed by) and no virtues of men who carry bodies full of feces and urine. Please pardon the fault committed by me who was deluded. The good do not take into account the fault of those who have sought their shelter. O Brahman, it is not possible for living beings to eat the flesh of their own bodies. Tell what is proper for them, and by what they will be gratified. Thus the brahmana devoutly spoke these words. The omnicient Brahma, dear to brahmanas, and kind, spoke (thus): Brahma said:

106-109a. O best brahmana, do not grieve. Listen to my good words as to the means by which you will now obtain food. The son is born from oneself. (Therefore) the son is like one's own self. Therefore, the manes obtain (the fruit of) the deed of their sons. For a long time you will stay in the very beautiful abode of the god. Then that brahmana, thus addressed by him, and oppressed by hunger, appeared before his son in a dream and said to him: The brahmana said:

109b-116. O best son, you are initiated. May you have the highest good! O dear one, I am your father. Listen to my grief. O son, due to the efficacy of penance I have obtained the highest abode. Tormented by the fire of hunger I have always been sinking there. O son, O brahmana, if you have affection for me as your father, then now give food and water to me. Whatever is offered by sons to their fathers on the earth, is obtained by the fathers, since sons are born from (their) fathers' bodies. Formerly I very devoutly worshipped the lord with songs, musical instruments, dances and auspicious recitals of hymns, sandals, incenses, offerings of eatables and lamps full of ghee, so also with water for washing the feet, respectful offerings and water for sipping, so also meditations and invocations. O son, I, a miser, never gave the lord of the world food, or (other) offerings of eatables. I never honoured a guest with water or other (articles).

117-122a. I never satisfied my kinsmen or suppliants. O son, due to that act only, I, being tormented by the fire of hunger, am everyday sinking (while I live) in Vishnu's abode. Therefore, O best of the learned men, by giving the gifts of food and water to brahmanas, protect my life. If, through cruelty you do not do so, then I shall eat my flesh only in Vishnu's abode. Then that hungry brahmana, with his throat, lips and palate dried up, speaking like this to his son, suddenly disappeared. Then when in the bright morning the sun appeared, the (son who was) initiated thought over what his father had said to him in his dream.

122b-124a. 'Due to the fault in his acts my father, with his body burnt by hunger, everyday is sinking. Fie upon me who am a dull, miserly person. I too am giving nothing through my father's religious merit.'

124b-125. Thinking like this in many ways the brahmana, though initiated, with faith and devotion gave gifts to brahmanas, O best brahmana.

126-131a. Listen for how much period he remained in Vishnu's abode free from hunger and thirst due to the efficacy of that religious merit. The day of Brahma is said to be (i.e. to consist) of four thousand yugas. During that day only fourteen periods of Manu pass. During that day only fourteen Indras are said (to rule). O best brahmana, they enjoy their separate domains. Having enjoyed their auspicious domains during one day of Brahma, the fourteen Indras and Manus perish. When that Harisarman lived in the very bright world of Vishnu, which gave pleasure and which was charming, one day of Brahma passed. There, he, having enjoyed charming pleasures for this much period, obtained the highest knowledge and entered Vishnu's body. Vyasa said:

131b-132. O Jaimini, in the world there is no other gift like that of food and water. Fruits of all gifts are had from the gifts of food and water. (For them) there is no test of a worthy recipient, or any restriction about time.

133-134. The wise have expressed (their view) regarding the gifts of food and water. (They say:) Gifts of food and water should always be made. Those men who, with great respect, recite this (description of the) greatness (of the gifts) of food and water and of brahmanas, obtain the fruit of the gift of food and water and go to Vishnu's abode, giving happiness.

1-2. O preceptor, by your grace I have heard the sin-destroying greatness along with its history, of the water flowing from a brahmana's feet, the auspicious greatness of Ganga, so also the fruit of the worship of Vishnu, the excellent (account of the) greatness of the gift of food and of water.

3-5. O best sage, now I desire to hear carefully the entire fruit of (the vow of) Ekadasl, which destroys all sins., Why is the Ekadashi(-vow) the greatest? What is declared to be the mode of (its observance)? When is it observed? What is its fruit? Tell me. O you ocean of virtues, who is the most adorable deity there? Please tell me what fault (accrues) to him who does not observe it. Vyasa said:

6-12. O brahmana sage, none else but Vishnu is able to narrate the entire fruit of the Ekadashi(vow). Therefore, I shall tell it in brief. The highest Purusa (Brahman) having first created the world with the mobile and the immobile, created the 'Man of Sin' (sin personified) for curbing all. His head was the murder of brahmanas. His eyes were the drink of liquor. His face was the theft of gold. His ears were the violation of the preceptor's bed (i.e. his wife). His nose was the murder of women. His arms were the sin of killing cows. His neck was the snatching of deposits. His throat was causing abortions. The tip of his heart was adultery. His belly was the murder of friends. His waist ending with the hollow of his navel was the murder of those who sought his shelter. His thigh was the preceptor's censure. His penis was the sale of (one's) daughter. His anus was the divulging of confidential words. His feet were the murder of love. The small hair on his body was misfortunes. His body was huge. He was fierce. His complexion was dark. His eyes were tawny. He gave great pain to those who sought his shelter.

13-14. Seeing that Man of Sin, the best among men (but) very fierce, the kind lord who removes the affliction of his creation (i.e. mankind), thought:'For curbing my creation, I have created this wicked man, cruel and giving affliction to those that resort to him. (Now) I shall create the means (to control him)'.

15-16. Then lord Vishnu himself became Yama. He created hells like Raurava that gave affliction to the sinners. A fool who commits a sin does not go to the highest position. By Yama's order he would go to a hell like Raurava.

17. Once lord Vishnu, who removes the affliction of the created beings, mounted upon Garuda and went to Yama's abode.

18. The Sun's son, on seeing Anamaya Vishnu, the lord of the worlds, was pleased in mind, and worshipped him with incense etc.

19. Vishnu, the only chief of all the worlds, honoured by Yama, sat on a seat made of gold, Obest brahmana.

20. The lord, the killer of demons, seated there, heard crying, meditation (dhyanam?), in the southern direction, O lord.

21. Then that lord of Lakshmi, with his mind full of amazement, said to Yama: "Wherefrom is this sound of their crying (coming)?" Yama said:

22-23. O god, sinful mortals sink in the hell giving great affliction, in my abode due to sins committed by their own hands. O Vishnu, it is extremely painful to eat the fruit of the tree of sins. Therefore, the sinners are crying. This big noise is theirs.

24-25. Thus told by the Sun's son, Krishna, having lotus-like eyes, suddenly went where they were crying. Then the lord, the master, seeing those sinful mortals living in Raurava etc. had pity produced in his heart and thought:

26. 'I have created all these living beings in accordance with the fault in their acts. In spite of my presence they sink in hell, giving great distress.'

27. O best brahmana, thinking this and something else, he, full of pity, himself suddenly became the day of Ekadashi.

28-30. Then he made it well-known to all the sinners. All of them, with their sins dropped went to the highest abode. Therefore, know Ekadashi to be the embodiment of Vishnu, the highest soul. He made the Ekadashi day, as the best of all vows, the best one (removing) all misdeeds, and as one purifying the three worlds. The Man of Sin, being afraid, went to Vishnu to praise him.

31. Then, O brahmana, that Man of Sin, devoutly joining the palms of his hands, praised lord Vishnu, the lord of Laksml.

32. Hearing his hymn of praise the lord was pleased. He said: "I am pleased. Tell me what you desire." The Man of Sin said:

33-34. O Vishnu, you, the lord, have created me, giving distress (to beings) by obliging them. Due to the power of Ekadashi, I am perishing now. When I die, all the sentient beings will be free from the bonds of the worldly existence.

35-42. O lord, when all the best sentient beings will be freed, with whom will you sport in this play-house in the form of the worldly existence? O Vishnu, if you have a desire to sport in the playhouse in the form of the world, then protect me from the fear of the Ekadashi day. I cannot be killed by thousands of other (kinds of) religious merit. The meritorious Ekadashi (alone) can kill me. Grant me a boon. For me who ran away through the fear of Ekadashi, I do not find any place free from fear among men, insects, other living beings, on mountains, trees, dry grounds, in water, rivers, seas, forests, on desolate roads, in heaven, on the earth, in the nether world, (or) among gods, gandharvas, birds. O god of gods, O eternal one, due to this Ekadashi day I am not getting a place to stay in the crores of universes. O lord, O lord of gods, tell me where I shall live without fear on the Ekadashi (day). You have created me without a purpose. Vyasa said:

43-44. The Man of Sin spoke like this to Vishnu who removes affliction. He, with tears in his eyes, fell down on the ground and wept. Then the lord, the destroyer of Madhu and Kaitabha, laughed and said to the Man of Sin who was alarmed through the fear of Ekadashi: The lord said:

45-47. O Man of Sin, give up your grief. Be joyful. I shall tell you where you will have your place on the Ekadashi day. O Man of Sin, when Ekadashi, the purifier of the three worlds, arrives, you should resort to food. This Ekadashi day, my embodiment, will not kill you, the Man of Sin, who have taken shetler inside food.

48-49. Then, O brahmana sage, the god also disappeared there only. The Man of Sin, being satisfied, went as he had come. Therefore, those best ones who desire their welfare should never eat food when the day of (i.e. sacred to) Vishnu, has come.

50-52. By the order of glorious Vishnu all the sins that are there in the world, save themselves by resorting to food on the Ekadashi day. (Even) those committing all (kinds of) sins would be discharged from hell. But those who eat food even on this day should be known to be the greatest sinners (and have no requittal). Repeatedly I am telling firmly. O people, listen, listen. Never, never eat food (on the Ekadashi day).

53-56. O best brahmana, all brahmanas, ksatriyas, vaisyas, sfldras and others should observe the Ekadashi (vow), which gives (the fruit of) the four goals of human life. The wise say that a kastha is formed by eighteen nimesas. Those who know everything say that a kala is formed by thirty kasthas. A ksana is formed by thirty kalas, and a muhurta by twelve ksanas. The day and night of people is declared to be of thirty muhurtas. O best brahmana, a fortnight should be known (to be formed) by those fifteen (days). A month is formed by the two fortnights — the bright and the dark.

57-58a. O best brahmana, he who, even having committed great sins, observes the Ekadashi (vow) in both the bright and dark halves in the month, would, after being freed from all sins, obtain Vishnu's world.

58b-62. A mother is not said to be mother. The mother is the Ekadashi day. A mother would look after (one) in this world only. But the Ekadashi day (looks after one) everywhere. That dull person who, abandoning the Ekadashi vow observes another vow, takes up a clod after giving up a gem in his hand. Those who, full of devotion, have observed the Ekadashi vow, have performed all sacrifices, and have observed all vows. Vishnu is always angry with those sinful men who, through folly, eat (food) on the Ekadashi of the bright half or of the dark half (of a month). He, who has fasted on the Ekadashi day has performed all religious rites.

63-71. As Vishnu is declared to be the greatest of all gods, so is the Ekadashi vow the greatest of all vows. As the Sun is (said to be the greatest) among Adityas, as the Moon is (said to be the greatest) among the constellations, so the vow of Ekadashi is said to be the greatest of all vows. As the holy fig tree is declared (to be the greatest) of all trees, as the Sama (Veda) is (declared to be the greatest) of all Vedas, so is the Ekadashi vow said to be the greatest of all vows. As Usanas (i.e. ^ukracarya) is (said to be the greatest) of (all) thinkers, as brahmana is (said to be the best) among castes, so is the Ekadashi vow said to be the greatest of all vows. Among the sages Vyasa is the greatest. Narada is the greatest among the divine sages. Similarly the Ekadashi vow is the greatest of all vows. As the gift of food is said to be the best of all gifts, similarly the Ekadashi vow is said to be the greatest of all vows. As there is no friend like religious merit, as there is no teacher like the holy texts, similarly there is no vow comparable to the Ekadashi vow in the three worlds. As the wise have declared mind to be the greatest of the senses, the month of Kartika to be the greatest among the months, Arj una to be the greatest of the Pandavas, as the Vedas are declared to be the greatest of all holy texts, so is the Ekadashi vow said to be the best among vows.

72-74. O brahmana, the wise have not declared any other vow equal to the Ekadashi vow in the Vedas, scriptures, Puranas and other holy texts. Having observed the Ekadashi vow all men remain without fear on the earth. What will (Yama), the Sun's son, do (to them)? Yama is the servant of those who properly observe (even) one Ekadashi. Therefore, one should observe the Ekadashi vow, giving happiness.

75. I am telling you in brief the manner of (observing) the Ekadashi vow. O best one, O Jaimini, being of (i.e. with) an attentive mind listen (to it).

76-81. Having got up in the morning on the tenth (day) a man should brush his teeth. Then he should bathe without (smearing his body with) oil and (remain) without food. Then having worshipped Vishnu by offering water for washing his feet etc., he should, being highly devoted to the meditation of Vishnu, take one meal (only). On the tenth he should avoid (eating) flesh, salt, meat, pulses, big beans, so also vegetables. On the tenth he should avoid eating twice, the food of another (man), spirituous liquors, sexual union, so also taking food from vessels of bell-metal. On the tenth he should avoid nimba-leaf, egg-plantfruit, and dry citron, so also milk without ghee. On the tenth he should avoid eating too much, very much enjoying and eating food and tambula.

82. O best brahmana, just those articles which are prohibited on the tenth are also undoubtedly prohibited on the twelfth.

83. O best brahmana, a devotee of Vishnu desiring the proper fruit of his vow should not eat at night on the tenth, so also on the twelfth.

84. Therefore, he who observes a vow, having quickly eaten food proper for a fast should, in the proper manner, brush his teeth in the afternoon on the tenth.

85-87. In the evening, having gone to (Vishriu's) temple with a handful of flowers, he, meditating mentally upon Vishnu, should utter this prayer:'O Govinda, I have taken up this vow before you. By the grace of your feet, may it reach its completion without any obstacle. Can I, a man of a very fickle mind, full of greed and delusion, observe it without your favour?'

88-93. Having recited these two hymns, and having offered just that handful of flowers to Vishnu, he should salute (Vishriu) prostrating himself like a staff on the ground. In that very abode of Vishnu, he, engaged in remembering Vishriu, should sleep on the

3519 ground after covering his bed with Kusha (grass). Then when it is the bright morning, he should not brush his teeth. The wise one should clean his mouth with twelve mouthfuls of water. Heshould (then) perform his daily rites like Vishriu's worship etc. Then, O best brahmana, at night, he should, together with all other men observing the vow, keep awake in front of the lord of worlds. O best brahmana, he who observes the vow for a long time along with his mother, wife, brother or also his father, his son, friend, and who would keep awake before Vishnu, would dwell in Vishnu's abode.

94. Vishnu would take away the sin of (i.e. committed by) him during many existences, who would draw the picture of a conch, or a disc etc. in Vishnu's temple.

95-100. Listen to the fruit of (i.e. obtained by) him who would draw in Vishriu's temple a picture with the paste of ricepowder or with other sylvan materials. He enjoys all auspicious (things) along with his sons, grandsons, and great-grandsons. And afterwards, he, going to Vishnu's abode, would get liberation there. A man hoisting a flag on the day of (i.e. sacred to) Lakshmi's lord, would go to Vishnu's city after emancipating crores of men. That man who would decorate Vishnu's temple with lines of banners would be a king in every birth. As soon as the banner moves due to breezes all the sin of the maker of it perishes just then. Wise men desiring the highest position, should put up the lines of banners of various colours in Vishnu's temple on the day of (i.e. sacred to) Vishnu.

101-105. O brahmana sage, that man who holds a very beautiful umbrella over Vishnu's head, becomes (i.e. is born as) a ksatriya in every existence on the earth. He who, on the day of (i.e. sacred to) Vishnu, prepares a pavilion of flowers, would obtain for every flower the religious merit due to more than a hundred horse-sacrifices. A wise man should even with effort prepare a pavilion with flowers on the day of (i.e. sacred to) Vishnu in order to obtain (the fruit of) the four goals of human life. He who makes an abode of cloth (i.e. a tent) on the day of (i.e. sacred to) Vishnu, lives in a mansion in heaven, O brahmana sage. Having fashioned an abode of cloth, a man, dear to Vishnu, (or to whom Vishnu is dear), tics there a white, or red or black (piece of) cloth.

106. The observer of the vow should devoutly install there a salagrama stone or idol of the lord of Lakshmi after bathing it with paftcamrta.

107. A wise man should first perform, even with effort the svaStyayana (recitation of mantras for averting evil) and then declare the purpose in order to obtain (the fruit of) the four goals of human life.

108. Having performed one's bhutasuddhi (the removal of ghosts from oneself) in accordance with the formality prescribed by scriptures he should take with a concentrated mind an excellent flower.

109-110. He should meditate upon Vishnu residing in the lotus of his heart, seated on a golden seat and on a jewelled one. "Constantly looking from the corners of my eyes at him, seated on a golden seat, adorned with fire-like (bright) gems, having donned a sporting attire, having a beautiful body like the sky, having the digit (of the moon), always shining with the four arms holding weapons, looking with his lotus-like eyes at Lakshmi's face that removes his fatigue, I worship him.

111-123. O lord, O lord of Lakshmi, O dear one, come along with the gods. In this vow I have to worship you with devotion. 0 you endowed with all good characteristics, Olord of the world, remain with Lakshmi on this excellent seat till I worship you. O you whose fame is well-known in all the worlds, O Narayana, O lord, I hope you are quite all right. Tell me all that, O you who are worshipped by the gods. O lord of gods, O Narayana, accept the fragrant water for washing your feet. It will remove the dustparticles from both your feet; it is pure and very cold. O Vishnu, I offer you materials of worship along with durva grass. It is along with unbroken rice grains, O you whose eyes resemble lotuses.

I am offering you this very pure water for sipping. O you highest joy, accept it which enhances great joy. O you destroyer of Jarasandha, O you lord of Lakshmi, may your body be decorated with the fragrant sandal offered by me. O god, O lord of gods, to you the first cause of the worlds I am offering this water for sipping, for purifying. (Please) accept it. For increasing the joy of the god, this incense was formerly created by Brahma. Therefore, I offer it to you, O greatest among gods. O Janardana, O god, may this lamp, full of ghee, and destroyer of the mass of darkness, please you. This garment along with the upper one will very well decorate your abdomen and hips. O lord of gods, O master of the world, I am giving it to you along with the sacred thread. O highest god, I have devoutly offered to you four kinds of food having six agreeable tastes. (Please) accept it. O Vishnu, O you very intelligent one, accept this tambula removing the bad odour of the mouth, with (i.e. containing) camphor and khadira, and giving beatitude".

124-126. Full of devotion he should in this way worship Vishnu with excellent offerings in (all) the four watches (of the day). He who would offer various offerings on the day of (i.e. sacred to) Vi snu should not show guile about wealth if he desires the fruit of his acts. Then all the observers of the vow, highly devoted to Vishnu, should keep awake at night while dancing, singing and eulogizing etc.

127. O best brahmana, those who are engaged in the vow, should remember Vishnu's names destroying all sins, while going round (the image of Vishnu) keeping it to their right.

128. Those who hear the sound of Vishnu's name coming from every mouth would be free from great heaps of sins.

129. On the day of (i.e. sacred to) Vishnu one should not talk to heretics. Due to a mere talk with heretics (one's) entire religious merit perishes.

130. Fools are not pleased on hearing the song of Vishnu's glory which comes out from every mouth, as dogs are not pleased on hearing the sound of a lute.

131. The good ones are pleased on hearing the song about the lord of the world, which destroys all sins, as the deer are pleased on hearing the sound of a lute.

132-134. They sing songs about Vishnu. They dance an excellent dance. They are pleased on seeing the observers of Vishnu's vow. They are pleased with what the observers of Vishnu's vow are pleased with in the temple of Vishnu, O brahmana. Those observers of (Vishnu's) vow who do not sing on the day of (i.e. sacred to) Vishnu, attain beasthood eternally in every existence. They, without (the power of uttering) words (i.e. being dumb) roam in every existence.

135. Musical instruments like tabor should be beaten in front of (the image of) Vishnu, since lord Vishnu would be pleased with (the sound of) musical instruments.

136. The devotees of Vishnu keeping awake (in front) of Vishnu study Vedas (in his temple) or recite a Purana (in the temple).

137. On the day of (i.e. sacred to) Vishnu, Ramayana, Bhagavata, or Bharata narrated by Vyasa or other Puranas should be read.

138. Those who read (these) before (the image of) Vishnu and those who listen to them on the day of (i.e. sacred to) Vishnu, obtain for every letter the fruit due to the gift of a tawny cow.

139. A devotee of Vishnu should joyfully keep awake at night. He should curb his sleep. He properly meditates upon Vishnu with his heart.

140-142. On the day of (i.e. sacred to) Vishnu, he should salute Vishnu by falling (i.e. prostrating himself) on the ground like a staff while going round (the image keeping it to his) right. Then the devout observer of the vow, after having performed the five great sacrifices in the bright morning, should bathe (the image of) Vishnu with milk and worship him. The observer of the vow should give a present according to his capacity to a brahmana. Then on the twelfth day he should break the fast.

143-147. The religious merit earned during crores of existences by him who breaks his fast after having observed a fast on the twelfth day, perishes. The wise ones, desiring the fruit of the vow, should break the fast on the twelfth day, and never on the thirteenth day. O brahmana, the devotee of Vishnu, desiring the fruit of the fast, should, with effort, avoid sleep even at night on the day of the fast. Without keeping awake the fast is useless. Therefore, (on the Ekadashi days) in both the fortnights he should keep awake. O greatest brahmana, all those who observe the Ekadashi vow in this manner truly go to (i.e. attain) liberation.

148. O Jaimini, even hosts of gods like Indra and others should observe this essence of the vow of the day of (i.e. sacred to) Vishnu, which is the only cause of avoiding birth and death. You also observe it carefully.

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