Śrī Śrī Guru-Gaurāṅgau Jayataḥ
Mādhava-tithi
(Glories of Ekādaśī)
Collected from the instructions, lectures and books
of our Guru-pāda-padma Tridaṇḍi-svāmī Śrī Śrīmad
Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja and
other important Ācāryas
Śrī Bhakti-prajñāna Gauḍīya Vedānta
University Publication
2 • Our preaching centers in South India
Publisher -Tridaṇḍi-svāmī Bhaktivedānta Daṇḍī Mahārāja
Our preaching centers in South India
(1) Śrī Ranganātha Gauḍīya Maṭha, Hesarghatta,
Bangalore. (Karnāṭaka). Pin: 560088.
Telephone: (080) 28466760 Mobile: 9379447895,
7829378386. Email: visnudaivata@gmail.com,
bdandi@gmail.com
(2) Śrī Bālājī Gauḍīya Maṭha, Śrī Gajānana Śrī Śrī
Rādhā-Madana-mohana Mandira, Satyanārāyaṇa Pūram Circle, Tirupati. (A.P.) Pin:
517501 Mobile: 801943668 Email:
selams9@yahoo.com
(3) Śrī Gaura-nārāyaṇa Gauḍīya Maṭha, R. C.
Colony-3, Sindhanur, District: Raichur.
Pin:584143 (Karnāṭaka). Mobile: 7676308925.
9019265296.
Websites: purebhakti.com, sreeranganthgaudiya.org
Printer: O. S. Prints, 48/Y, 59th Cross, 14th Main, 3rd Block,
Near Bhasyam Circle, Rajajinagar, Bangalore-560010.
(Karnāṭaka)
Mobile: 9845320921 Telefax: 41731313
The wonderful picture on the front page is by Śrīmatī Bakulā dīdī.
Special thanks to the devotees whose art, photographs, articles and
translations are used in this book.
Mādhava Tithi (Glories of Ekādaśī)• 3
Table of Contents
Our preaching centers in South India.................................................2
Preface................................................................................................7
Importance of Ekādaśī........................................................................9
Ekādaśī-kathā (ekādaśī story)..........................................................12
Story of Ambarīṣa Mahārāja.............................................................14
Story of King Rukmāṅgada..............................................................17
Ekādaśī Tattva...................................................................................19
List of the days of ekādaśī...........................................................21
Mahā-dvādaśī...............................................................................22
Proper process for following ekādaśī...............................................27
More Details of ekādaśī....................................................................27
Foodstuffs that are suitable on ekādaśī.............................................28
Rules for breaking the ekādaśī fast...................................................28
Ekādaśī Kīrtana................................................................................28
List of the lectures delivered by Śrīla Gurudeva in India and foreign
countries on the topic of ekādaśī......................................................33
The scientific reason behind not taking grains on ekādaśī...............34
The Vow of Ekādaśī..........................................................................34
The Powers Of An Ekādaśī Family..................................................38
It Is Not A Day—It Is Kṛṣṇa.............................................................45
Ekādaśī Can Fulfill All Desires........................................................51
Anu-kalpa.........................................................................................60
Restricted foods on ekādaśī:........................................................60
Foods that can be taken on ekādaśī..............................................61
Important Letter about ekādaśī.........................................................61
Stories and Anecdotes about Ekādaśī...............................................65
Deliverance of a brahma-rākṣasa................................................65
Spiritual Lottery...........................................................................66
Old lady and her husband.............................................................66
Safe Delivery................................................................................67
Remote Relief..............................................................................67
Two Muslim brothers...................................................................68
Ekādaśī Māhātmya............................................................................71
Introduction..................................................................................71
4 • Our preaching centers in South India
The Purāṇic glories of Ekādaśī.........................................................78
Utpannā Ekādaśī...............................................................................78
Mokṣadā Ekādaśī..............................................................................82
Saphalā Ekādaśī................................................................................83
Putradā Ekādaśī................................................................................85
Ṣaṭ-tilā Ekādaśī.................................................................................87
Jayā Ekādaśī.....................................................................................89
Significance.............................................................................89
Significance of bathing in river in the month of Māgha.........90
Vijayā Ekādaśī..................................................................................94
Āmalakī Ekādaśī...............................................................................96
Pāpamocanī Ekādaśī.........................................................................99
Kāmadā Ekādaśī.............................................................................102
Varuthinī Ekādaśī............................................................................105
Mohinī Ekādaśī...............................................................................107
Aparā Ekādaśī.................................................................................110
Nirjalā Ekādaśī................................................................................112
Yoginī Ekādaśī................................................................................114
Significance...........................................................................114
Story......................................................................................115
Śayana Ekādaśī...............................................................................117
Kāmikā Ekādaśī..............................................................................122
Significance...........................................................................122
Practice..................................................................................122
Pavitrā Ekādaśī...............................................................................124
Annadā Ekādaśī..............................................................................127
Pārśva Ekādaśī................................................................................129
Indirā Ekādaśī.................................................................................130
Pāśāṅkuśā Ekādaśī..........................................................................133
Significance...........................................................................133
Quotes from Scriptures..........................................................133
Ramā Ekādaśī.................................................................................135
Utthāna Ekādaśī..............................................................................139
Padminī Ekādaśī.............................................................................141
Parama Ekādaśī..............................................................................144
The glories of ekādaśī in Garga Saṁhitā........................................147
Eight Mahā-dvādaśīs......................................................................152
Mādhava Tithi (Glories of Ekādaśī)• 5
Important Information....................................................................154
One should not perform śrāddha on ekādaśī........................154
All women must fast on ekādaśī...........................................154
Nanda Mahārāja used to observe ekādaśī ............................155
Important Scriptural Injunctions...........................................155
Keeping the Ekādaśī Vow.....................................................155
The Spiritual Master follows Ekādaśī...................................157
The day of ekādaśī is superior to even Janmāṣtamī..............158
One must not pluck Tulasī leaves on dvādaśī day................158
Quotes from Kṛṣṇa-amṛta-mahā-arṇava........................................159
Hari-bhakti-vilāsa–Ekādaśī-tattva..................................................167
Hari-bhakti-vilāsa–Fifteenth Vilāsa...............................................183
The science behind the Ekādaśī fast...............................................199
Scientific Explanation of Ekādaśī Benefits...............................200
Scientific Importance of observing a fast on Ekādaśī................204
Health Benefits...........................................................................206
6•
The bodily urges are also of three types: the
vehemence of the tongue, the urge of the belly and the
agitation of the genitals. Vehemence of the tongue
appears when the desire to enjoy any of the six distinct
tastes impels one to eat prohibited foods and to take
intoxicants. A bhakti-sādhaka must never indulge in
these things. One should carefully keep the urge of the
tongue at bay by taking the remnants of Bhagavān and
the devotees. The urge of the belly will also be
pacified by taking bhagavat-prasāda as needed, by
regularly observing Ekādaśī and by serving Kṛṣṇa.
It is possible to fall into varieties of bad behavior
and bad association just to satisfy the desires of the
tongue. Śrī Caitanya-caritāmṛta (Antya-līlā 6.227) states:
“jīhvāra lālase yei iti uti dhāya, śiśnodara-parāyaṇa kṛṣṇa
nāhi pāya” one who runs here and there trying to satisfy
his tongue and who is always devoted to the desires of
the genitals and belly cannot attain Kṛṣṇa." Also (Antyalīlā 6.236): "bhāla nā khāibe āra bhāla nā paribe” “do not eat
delicious food and do not dress opulently." Many
troubles come from overeating. A person who eats too
much becomes a servant of his agitated genitals. In
other words, he becomes devoid of character. The
agitation of the genitals, or the desire to meet with the
opposite sex, drags the mind towards material sense
objects and therefore renders one incapable of
cultivating pure bhakti.
Mādhava Tithi (Glories of Ekādaśī)• 7
Preface
We are feeling great bliss in publishing the book
“Mādhava-tithi (Glories of ekādaśī)” in the English language.
Śrī Śrīmad Bhaktivedānta Vāmana Gosvāmī Mahārāja has
written the introduction to this book. The main contents of
this book are based on the lectures of Śrī Śrīmad
Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja. We have
included some additional information such as the foods that
permitted on the day of ekādaśī and the foods that are
prohibited.
The goal of this small book is to introduce the importance
of observing the fast on the day of ekādaśī. Many devotees in
India and abroad have been observing fast on the ekādaśī.
However some of them take sābudāṇā (tapioca) khicari or
bhagara (varaī kā cāvala). This is unacceptable. As such as there
is no fault in the boiled tapioca root being offered to the Lord
and accepting as anukalpa (substitute food) on the day of
ekādaśī. However the process of preparing tapioca granules
involves adulteration with cow-bone powder and maidā (fine
wheat flour). Even the packaged milk is adulterated with the
okra (ladies finger) juice in order to increase the fat content.
Sugar is crystallized with the cow-bone powder. It is better
have jaggery or gur (unprocessed sugar) on the day of ekādaśī.
Many Vaiṣṇavas avoid cleansing the teeth on the day of
ekādaśī and simply rinse the mouth with water 21 times.
However, powdered mixture 100 grams of alum, 50 grams of
ekādaśī salt (saindhava) and 2 spoons of turmeric (made from
roots) can make a wonderful tooth-powder that is suitable for
ekādaśī. Generally speaking even the packaged turmeric is also
adulterated with maidā. So it is best to prepare turmeric
powder at home itself from the turmeric root.
Using the soaps and shampoos marketed by big companies
may pose a problem on the day of ekādaśī as they may contain
egg yolk, animal fats etc. Herbal shampoo made from 1 liter
(0.3 gal) filtered water, juice of 20 lemons, 2 spoons of shikakāi,
2 spoons of soap nut powder (rīṭhā) and 1 spoon of āmalā
powder can be safely used.
8 • Preface
Śrīla Bhaktivedānta Svāmī Mahārāja gave many
concessions to the western devotees regarding the observance
of the ekādaśī fast. However now one should adhere to the
strict Gauḍīya Maṭha standards in order to receive the
complete benefit of the vow of ekādaśī.
The sahajiyā section of devotees do not like to fast on the
day of ekādaśī. They go on satisfying their senses even on the
day of ekādaśī. However Śrīla Bhaktisiddhānta Sarasvatī
Ṭhākura Prabhupāda did not like this mentality.
In Madhva sampradāya temples, the pujārī (priest) may
offer you a tulasī leaf that is offered to the Lord on the day of
ekādaśī. However that leaf is meant to be kept on the ear or on
the head. One must on eat the tulasī leaf on the ekādaśī.
This books also contains some real experiences in the lives
of the devotees. Reading these experiences will certainly
enhance the faith of the readers in the vow of ekādaśī.
We thank Śrīmatī Jānakī dīdī, Śrī Oṁ Prakāśa Brajavāsī
“Sahitya-ratna”, Śrī Keśava Dāsa (Canada), Śrīpāda
Bhaktivedānta Tridaṇḍī Mahārāja, Śrīpāda Bhaktivedānta
Viṣṇudaivata Mahārāja, Śrīmatī Bakulā dīdī, Śrīmatī
Śyāmarāṇī dīdī and the editorial team, Bhaktivedānta Book
Trust, Śrī Phanindra Mankale, Śrīmatī Harshala Rajesh, Śrī
Avadhūta Dāsa for their valuable help in publishing this book.
We hope that more and more devotees will start fasting on
the day of ekādaśī by reading this book.
Śrī Rādhāṣtamī,
September 21, 2015.
Dr. Bhaktivedānta Danḍī Mahārāja
B.Sc. (Hons), B. E. (IISc. Bangalore). M. S. (IIT
Chennai) D. Sc. (Washington University)
Śrī Ranganātha Gauḍīya Maṭha,
Hesarghatta, Bangalore—560088,
India
Mādhava Tithi (Glories of Ekādaśī)• 9
Importance of Ekādaśī
(by Tridaṇḍi-svāmī Śrī Śrīmad-Bhaktivedānta Vāmana Gosvāmī
Mahārāja)
The seventh edition of the book Śrī ekādaśī-vrata-kathā has
been published by Śrī Gauḍīya Vedānta Samiti. This book has
been compiled from various Purāṇas and from the king of all
of the Vaiṣṇava smṛtis, Śrī Hari-bhakti-vilāsa. Nitya-līlā-praviṣṭa
Oṁ Viṣṇupāda Aṣṭottara-śata Śrī Śrīmad Bhakti-prajñāna
Keśava Gosvāmī Mahārāja has reestablished Śrī Caitanya
Pañjikā (calendar), published by Śrī Gauḍīya Vedānta Samiti.
In the introductions, he has given some instructions under the
title Gauḍīyera Kṛṭya (Bhāgavata-dharma) which dovetail with
the ideology of Jagadguru Śrīla Bhaktisiddhānta Sarasvatī
Gosvāmī Prabhupāda, who embodies the ideal of Śrī Caitanya
Pañjikā. He has provided special orders regarding following
the vows of the days of Lord Hari such as ekādaśī’, and
regarding saṅkhyā-pūrvaka-nāma-grahaṇa(vow to chant the holy
name daily a certain number of times).Following the vow of
ekādaśī is mentioned among the sixty-four ways of executing
devotional service. Therefore, all qualified personalities have
accepted the truth and usefulness of following the vow of
ekādaśī in order to attain devotional service to Hari.
It is mentioned in the Purāṇas that the beloved day of
ekādaśī can fulfill all of the desires of every human being. By
following this vow all sins are destroyed, one achieves all of
the goals of human life, and one is able to please Śrī Kṛṣṇa.
The following are four well-known considerations regarding
the vow of ekādaśī: observing it pleases Bhagavān; it is based
on scriptural injunctions; it imposes restrictions on taking
meals; and failing to follow it results in offenses accruing. The
vow of ekādaśī is very dear to Śrī Hari. Anyone who observes
this vow with devotion, whether a brāhmaṇa, kṣatriya, vaiṣya,
śudra, woman, or man, will attain liberation and association
with Bhagavān.
It is essential for everyone to fast on ekādaśī. A person
seeking the full benefit of the fasting will refrain from dinner
the night before ekādaśī, from all meals the day of ekādaśī, and
from dinner the night after ekādaśī. All sins such as brahma-
10 • Importance of Ekādaśī
hatyā enter grains on the day of fasting. Therefore, one who
eats the five types of grains (barley, paddy, mustard, black
grams, sesame, etc.) during ekādaśī accepts all types of sins and
is counted among the sinners such as the killers of a mother,
father, brother, or spiritual master. For brahmacārīs (celibate
students under the care of a bona fide spiritual master),
gṛhasthas (householder devotees),vānaprasthas (those retired
from family life), and yatis (renounced persons), eating
restricted foodstuffs on ekādaśī is like eating beef. There is a
prescribed system for liberating drunkards, thieves, and
killers of brāhmaṇas, but there is no provision for protecting
persons who eat grains on ekādaśī. One who does so will go to
hell along with one’s forefathers. It is also unlawful for one to
insist that anyone else eat restricted foodstuffs on the day of
Lord Hari.
A widow who takes grains on ekādaśī loses all of her pious
merit, and persons included in all of the social and spiritual
classes (sarva-varṇī and sarvāśramī) who do so, like renounced
persons (yati) and chaste, married women (satī),are also
destined to languish in the hell called andha-tāmisra. One who
observes with faith fasting on the days of ekādaśī that fall in
both fortnights of a month, along with one’s family members,
will attain devotion for Bhagavān and reach the ultimate
abode. One must maintain the vow of ekādaśī even in times of
great adversity and during the period of impurity following
the birth or death of a family member. If the occasional day of
offering oblations to the forefathers (naimittika-śrāddha) falls on
ekādaśī, one should fast on that day and then conduct śrāddha
on dvādaśī (twelfth day of the fortnight, or day after ekādaśī).
One must never perform śrāddha on the day of ekādaśī
because the demigods and elevated forefathers never accept
such condemned food. If one does perform śrāddha on ekādaśī,
the person who makes the offering, the enjoyer of the offering,
and the departed soul, all have to go to hell. It is the duty of all
human beings between the ages of eight and eighty, including
those who are weak, to fast on the ekādaśī of both the bright
and dark fortnights. Lord Śiva told Pārvatī-devī, “If a wicked
sinner who eats grains on the day of Lord Hari (hari-vāsara)
tries to take shelter of devotional service to me, I will not
accept him.” If a wife observes the vow of ekādaśī for the
Mādhava Tithi (Glories of Ekādaśī)• 11
benefit of her husband, she is entitled to one-hundred-times
more pious merit. Children, elderly people, and those
suffering from a bodily or mental disease may follow ekādaśī
by eating only once at night, or by consuming milk, fruit, and
roots.
Ekādaśī has appeared for the protection of all living entities,
just like a mother protects her babies, and like medicine
protects a sick person. Blessed and intelligent are those who
follow the vow of ekādaśī after obtaining the rare human form
of life in this world that is so full of diseases. If one abandons
the vow of ekādaśī for some other vow, one loses the jewel he
had in his hand and replaces it with a worthless pebble.
Simply by fasting on the ekādaśī of both fortnights, one attains
devotion for Bhagavān and achieves the topmost destination.
One should not give up the vow of ekādaśī even during times
of calamity or impurity.
One can become free from this distressful material world
by fasting on ekādaśī and worshiping Janārdana. Sinful people
bitten by the snake of material existence will become happy
and peaceful by fasting on ekādaśī. One receives the highest
benefit by completely fasting from all food and water. One
undergoes atonement and is delivered from material existence
by remembering Govinda and fasting on ekādaśī. The vow of
ekādaśī is the best among all religious observances and is very
dear to the Lord of the universe, who is the shelter of all
happiness, religion, and transcendental qualities. Those who
faithfully observe this vow are eligible to go to Vaikuṇṭha.
One becomes free from all sins and achieves the highest goal
by hearing narrations about the observance of ekādaśī, by
observing ekādaśī, or by giving faith to others to follow ekādaśī.
Only this day of Hari, and not pious activities such as giving
charity, performing austerities, or visiting holy places, can
bestow liberation. Those dedicated to ekādaśī are worshipable
everywhere, and for them there is no fear of disease, troubles,
jealousy, depression, nor anxiety because they always
remember Śrī Hari. Such persons attain spotless devotion for
Śrī Kṛṣṇa because they have taste for hari-kathā and the pure
intelligence to recognize their eternal religious duties. ekādaśī
is the embodiment of pious merit, the destroyer of sins, the
encourager of devotion to Viṣṇu, and the bestower of the
12 • Importance of Ekādaśī
topmost spiritual destination. The Supreme Lord of the
universe has personally manifested in the form of
ekādaśī; ekādaśī is a potency emanating from Lord Viṣṇu that is
unlimited and that pervades the entire universe.
One should accept only the vow of pure ekādaśī and should
reject aruṇodaya-viddhā or daśamī-viddhā ekādaśī (ekādaśī
polluted by daśamī). ekādaśī mixed with daśamī is considered to
be contaminated with all of the sins of the three worlds.
Demons and atheists take shelter of ekādaśī mixed with daśamī;
Bhagavān bestows the desired result only on one who fasts on
ekādaśī connected with dvādaśī. ekādaśī that is polluted by
daśamī is not considered hari-vāsara. Thus, one should
perform pāraṇa (breaking the fast) on trayodaśī. Jagadguru Śrīla
Bhaktivinoda Ṭhākura has sung: mādhava-tithi bhaktijananī, yatane pālana kari. Yatane pālana kari means that one
should reject this polluted (viddhā) ekādaśī. ekādaśī has many
names, and there are eight great dvādaśīs with different names.
This book includes many histories and details related to
ekādaśī, and there is no doubt that it will be very helpful for
those who choose to follow ekādaśī. The appendix includes a
description of the eight great dvādaśīs’, a song about the duties
on the day of ekādaśī and further glorification of ekādaśī. These
additions will provide further insight and appreciation for
followers of this vow. Our service and efforts in making this
book will be meaningful if readers follow this vow and attain
devotion to Bhagavān. What more can we say; it is our
humble entreaty that if readers find any shortcomings or
omissions in this book due to our inattention, out of kindness
they will let us know so that the book can be corrected. Alaṁ
iti vistareṇa (let this be enough).
Ekādaśī-kathā (ekādaśī story)
eka dina mātṛ-pade kariyā praṇāma
prabhu kahe–mātā, mohe deha eka dāna
One day Śrī Gaurasundara offered obeisances at the feet of
Mother Śacī and requested, “Mother, please grant Me a wish.”
mātā bale–tāhi diba, tumi yā māṅgibe
prabhu kahe–ekādaśīte anna nā khāibe
Mother Śacī replied, “I will give You just what You ask
Mādhava Tithi (Glories of Ekādaśī)• 13
for.” The Lord said, “Mother, do not eat grains on ekādaśī.”
śacī kahe–nā khāiba, bhāla kahilā
sei haite ekādaśī karite lāgilā
Mother Śacī replied, “You have spoken very nicely. I shall
not eat grains on that day.” From that day onwards, Mother
Śacī observed ekādaśī.
(Caitanya-caritāmṛta, Ādi 15.8,9,10)
By this incident with His mother, Śrī Caitanya
Mahāprabhu is instructing every living entity to observe the
vow of ekādaśī. Śrī Hari-bhakti-vilāsa (12.7) states: ekādaśī vrata
nāma viṣṇu prīti kāraṇam, which means that one develops love
and affection for Śrī Viṣṇu by following this vow. Therefore,
another name for ekādaśī is hari-vāsara, or ‘the day of Lord
Hari’. As far as fruitive vows, one may observe them and
receive the desired results, and one does not incur any sin or
offense by not observing such a vow. On the other hand, by
following ekādaśī one achieves devotion for Śrī Kṛṣṇa, and if
one does not follow it, one commits an offense and thus
devotion for Śrī Kṛṣṇa will not manifest in one’s heart. Śrī
Bhaktivinoda Ṭhākura has said:
mādhava tithi bhakti-jananī yatane pālana kari
kṛṣṇa vasati, vasati bali parama ādara vari
Knowing that Mādhava-tithi (ekādaśī) gives birth to
devotion and Kṛṣṇa directly resides in this day, I carefully
accept and observe this day with great respect.
“For Śrī Kṛṣṇa, the day of ekādaśī is superior to even
Janmāṣtamī. The Supreme Lord Śrī Kṛṣṇa, the embodiment
of all auspiciousness, manifests in this world in the form of
Mādhava-tithi or ekādaśī. The potency of Viṣṇu, which takes
innumerable forms, has appeared as the most auspicious
day of ekādaśī in order to bestow all types of auspiciousness
on the living entities.” (from a lecture by Oṁ Viṣṇupāda ŚrīmadBhaktivedānta Nārāyaṇa Gosvāmī Mahārāja)
Śrīmad-Bhāgavatam describes how Śrī Kṛṣṇa’s father, Śrī
Nanda Mahārāja, used to fast on ekādaśī.
ekādaśyāṁ nirāhāraḥ samabhyarcya janārdanam
snātuṁ nandas tu kālindyāṁ dvādaśyāṁ jalam āviśat
Śrī Śukadeva said, “O Parīkṣit, Nanda Mahārāja fasted on
the day of ekādaśī in the bright fortnight of Kārtika month and
worshiped Bhagavān Janāradana, and then he entered the
14 • Ekādaśī-kathā (ekādaśī story)
water of Yamunā to take bath during the dvādaśī-tithi.”
Story of Ambarīṣa Mahārāja
The ninth canto of Śrīmad-Bhāgavatam describes the
pastime in which Śrī Ambarīṣa Mahārāja, a pure devotee,
strictly observed ekādaśī by not taking any food and then
breaking the fast at the proper time. By honoring ekādaśī,
Ambarīṣa Mahārāja was protected from the powerful curse of
a brāhmaṇa.
Ambarīṣa Mahārāja was very fortunate. He was a great
admirer of Bhagavān as well as a generous and virtuous soul.
Although he was the sovereign ruler of the Earth, he was not
attached to his wealth and opulence. Rather, he was attached
to Śrī Kṛṣṇa and His loving devotees. He always engaged his
mind in thinking about the lotus feet of Śrī Kṛṣṇa; his speech
in glorifying the qualities of Bhagavān; his hands in cleaning
the temple of Lord Hari; and his ears in hearing about the
auspicious pastimes of Bhagavān Acyuta and His devotees.
One day he went to Madhuvana in Mathurā with his wife
and accepted the regulative principle of observing ekādaśī
which gives prominence to dvādaśī. To complete the vow in
the next month of Kārtika, he fasted on three nights– the two
nights before ekādaśī, and the night of ekādaśī. After taking bath
in the Yamunā River, he lavishly worshiped Bhagavān Śrī
Kṛṣṇa and gave his subjects cows, delicious bhagavat-prasāda
(food offered to the Supreme Lord), and other types of charity.
When the time neared for him to end his fast, Durvāsā Ṛṣi,
who has a very angry nature, arrived there. Durvāsā Ṛṣi was
very proud of his austerities, his status as a brāhmaṇa, and his
great mystic powers. The king greeted him and offered
obeisances at his feet, and then requested that he accept food.
Durvāsā accepted the invitation, but before eating he went
to the banks of the Yamunā River to bathe. He became fully
absorbed in meditation on the Supreme Lord. On this
particular day of dvādaśī, the period for breaking the fast was
only a muhūrta(forty-eight minutes) and the time was running
out. Ambarīṣa Mahārāja, who knew all religious principles,
became concerned and discussed the situation with the
brāhmaṇas. He concluded, “It is improper if a host eats a meal
Mādhava Tithi (Glories of Ekādaśī)• 15
when his brāhmaṇa guest is not present, as well as if one does
not break the fast during the period of dvādaśī. Therefore, I
will break the fast by drinking the foot-bath water of the Deity
of Bhagavān. The śrutis say that if one drinks such water, in
one sense it is eating, and in another sense it is not eating.”
Considering this, Ambarīṣa Mahārāja broke his fast by
drinking the foot-bath water of Bhagavān’s Deity, and then he
waited for Durvāsā Ṛṣi to return. While taking bath, Durvāsā
understood through mystic meditation (dhyāna-yoga) that the
king had broken his fast by drinking holy water. He became
very angry, and when he returned to the palace he said to the
king, “You are an imposter! Bhagavān Himself respects the
brāhmaṇas, but you have disrespected me. You thought that it
would be suitable to drink water to end your fast while I was
gone, but you did not consider that this would be an offense
to a brāhmaṇa. I must punish you for this.” Burning with
anger, Durvāsā pulled out one of his dreadlocks and
mystically conjured from it the demon Kṛtyā order to kill
Ambarīṣa Mahārāja. This demon, which resembled the flames
at the time of the cosmic annihilation, moved quickly towards
Ambarīṣa Mahārāja with a sword in its hand. Ambarīṣa
Mahārāja did not move or attempt to save himself; he simply
placed his palms together and remained peaceful. Śrī
Bhagavān, who is affectionate to His surrendered devotees
and always protects them, immediately dispatched His
Sudarśana-cakra to save Ambarīṣa Mahārāja, and the demon
Kṛtyā was burned to ashes.
After destroying Kṛtyā, Sudarśana-cakra advanced towards
Durvāsā. As he ran for his life, he could feel the heat of the
cakra, but it did not burn him. Despite all of his efforts,
Durvāsā could not evade the cakra, which continued to chase
him. He ran all over the universe, including to the cave of
Mount Sumeru, the planetary systems such as atala and vitala
that are headed by the various lokapālas (rulers of the planets),
and the heavenly realm. Wherever he went, the cakra, with its
blinding effulgence, continued pursuing him. Becoming
desperate, he sought protection from Brahmā. Brahmā told
him, “I do not have the authority to stop this cakra.”
Frustrated, Durvāsā left and went for help to Śaṅkara, who
said, “I also cannot save you; only the owner of this cakra can
16 • Story of Ambarīṣa Mahārāja
protect you.” Exhausted, Durvāsā went to the topmost abode
of Vaikuṇṭha and fell at the feet of Śrī Bhagavān. Trembling,
Durvāsā pleaded, “O Acyuta, O Ananta, O brahmaṇya-deva
(Lord and benefactor of brāhmaṇas),O Prabhu, please save me
from Your cakra!”
Śrī Bhagavān replied, “O brāhmaṇa, You addressed me as
brahmaṇya-deva, but I am unable to protect you. I am
dependent on My devotees (ahaṁ bhakta-parādhīno); they love
Me very much, and I love them. I do not have even slight
independence from them, so I cannot help you.”
Durvāsā said, “O brahmaṇya-deva, I am a high-class
brāhmaṇa, so why are You neglecting Me? You are indeed the
protector of brāhmaṇas.
Śrī Bhagavān replied, “You tried to burn and kill my
devotee, and now you expect Me to protect you? How can I
protect an enemy of My devotee? My devotees have given up
attachment to their families and wealth. O brāhmaṇa, what
have you given up for Me? You summoned Kṛtyā to kill
Ambarīṣa, and now you are running all over the universe
seeking help from Brahmā and Śiva.”
Durvāsā said, “If I have committed an offense to your
devotee, this is also an offense to Your feet. Please forgive
me.”
Śrī Bhagavān said, “If a thorn gets stuck in one’s foot, one
cannot remove it from one’s head. You must go to Ambarīṣa
and ask him for forgiveness.”
Durvāsā replied, “You are finding fault with me, but what
about Ambarīṣa? I was his guest but he took water before me,
and in this way he disrespected me.”
Śrī Bhagavān said angrily, “Ambarīṣa was observing
ekādaśī to please Me. He accepted caraṇāmṛta (foot-bath water
from the Deity), which should not be considered as eating.”
Durvāsā asked, “What is more important—to break the
ekādaśī fast on time, or to give proper respect to the
brāhmaṇas?”
Agitated, Bhagavān replied, “Go and ask Ambarīṣa. You
are ignorant of the truths of the religious scriptures. I do not
have time to answer your foolish questions. Śrūti, which
contains My words, says that drinking caraṇāmṛta can be
considered as both taking a meal and not taking a meal.
Mādhava Tithi (Glories of Ekādaśī)• 17
According to this, Ambarīṣa respected both you and dvādaśī.
Not knowing this, you became angry. Go to him; I cannot
forgive you, but he will.”
After hearing Bhagavān’s order, Durvāsā, who was still
feeling the heat of the Sudarśana–cakra, returned to the palace
and said to Ambarīṣa Mahārāja, “O king, please protect me
from the intolerable heat of this cakra.”
Mahārāja Ambarīṣa felt compassion for Durvāsā, and he
began to glorify the cakra. Due to the prayers and glorification
by Ambarīṣa Mahārāja, the cakra became pacified and
withdrew. Relieved from fear of the cakra, Durvāsā became
tranquil and began to praise Ambarīṣa Mahārāja, offering
many blessings to him.
One year had elapsed from the time the Sudarśana-cakra
began chasing Durvāsā to the time he returned to the palace.
During that entire period, Ambarīṣa Mahārāja only drank
water and hoped that Durvāsā would return unharmed. Now,
the king fed Durvāsā a meal according to the religious
principles, and Durvāsā was satisfied. After Durvāsā finished
eating and left, the king ate his food remnants. Ambarīṣa
Mahārāja could understand that it was only due to the mercy
of Bhagavān that Durvāsā experienced all this trouble, and
was then freed from it.
Durvāsā Ṛṣi contemplated, “Although I am a great brahmavādī brāhmaṇa1, Sudarśana-cakra chased me all over the
universe. I could not save myself, nor could anyone else give
me shelter. This certainly shows the power of the vow of
ekādaśī.”Then Durvāsā went to Tapoloka to preach this truth.
Story of King Rukmāṅgada
The Purāṇas describe King Rukmāṅgada, who was devoted
to Bhagavān and who strictly followed the vow of ekādaśī. He
also made his subjects follow ekādaśī through a royal decree.
Due to this order of the king, all of his subjects became
spiritually purified. Thus, when they died they went to the
1
A brāhmaṇa who meditates on brahma-tattva (the impersonal truth).
Such a brāhmaṇa does not deny the personal form of Bhagavān as do
the nirviśeṣa kevala-advaita-vādīs. By the association of advanced
devotees brahma-vādīs can be converted into personalists.
18 • Story of King Rukmāṅgada
spiritual realm of Vaikuṇṭha, and the hellish abode of
Yamarāja became more and more empty. Yamarāja and his
assistant Citragupta, who keeps account of the pious and
impious activities of the people, went with Devarṣī Nārada to
see Brahmā and inform him of the situation. Brahmā
understood the difficulty faced by Yamarāja, and after
reflecting for sometime he created a very beautiful woman. He
gave her the name Mohinī, and ordered her to enchant King
Rukmāṅgada with her beauty and charm.
Mohinī approached the kingdom and began to sing in a
sweet voice. At that time the king, who was riding a horse and
looking after his subjects, heard her wonderful singing. Even
animals and birds were attracted to that lovely sound. The
curious king approached and saw the very beautiful, faircomplexioned damsel Mohinī. Enchanted by her beauty and
voice, he proposed marriage to her. Mohinī said, “I am the
daughter of Brahmā. I heard about your fame and good
reputation, and wanted you as my husband. Thus, I was
praying to Lord Śiva through my song. My condition for
marrying you is that you promise to do whatever I ask.”
Placing his hand on hers, the king vowed, “O Mohinī, I will
fulfill all of your wishes.”
The king returned to his capital with Mohinī. He put his
son Dharmāṅgada in charge of the kingdom and lived with
her. Many years passed, and while he lived happily with
Mohinī, he never disrespected the vow of ekādaśī. When the
king developed a desire to follow the vow of Kārtika, he asked
Mohinī for permission to do so. At that time the king heard
the proclamation made by his son: “Tomorrow is ekādaśī tithi,
and all subjects must follow it.” The king said to Mohinī, “At
your request I have appointed the senior queen Sandhyāvalī
to observe the vow of Kārtika; however, I will personally
observe the vow of ekādaśī. You should also follow this vow
with me.”
Mohinī reminded the king that he had promised to fulfill
all of her desires. The king said, “I will certainly do whatever
you want.” Mohinī replied, “I want you to forget about ekādaśī
and have lunch with me.” The king replied, “Mohinī, you
should not ask me to break my vow; I shall fulfill all of your
other desires. I have personally preached about observing
Mādhava Tithi (Glories of Ekādaśī)• 19
ekādaśī, so how can I break that vow?”
Mohinī became very angry and said with ridicule, “If you
do not break the vow, your promise to me will be broken and
you will go to hell. I will leave you.” Then Dharmāṅgada
arrived and Mohinī explained to him what was going on.
Dharmāṅgada insisted that his father obey his stepmother
Mohinī. King Rukmāṅgada became very frustrated and said,
“Mohinī may stay or go; she may live or die, but I will not fail
to observe ekādaśī.”
Dharmāṅgada went to his mother Sandhyāvalī and
requested that she try to persuade Mohinī to change her mind.
However, despite Sandhyāvalī’s best efforts, Mohinī remained
insistent. Mohinī said, “If the king does not eat lunch on
ekādaśī, he should chop off the head of his dear son and offer it
to me.” Hearing this, Sandhyāvalī began to tremble. After
regaining her composure, she said, “O king, honoring your
religious duties is more important than your son’s life. As his
mother I have even more affection for him than you do;
however, I would rather give up that affection than see you
neglect your religious duties by breaking your vow. So, you
should give up your affection and sense of possessiveness
towards your son, and sacrifice him.” Then Prince
Dharmāṅgada put a sharp sword in the king’s hand and said,
“O father, please do not delay; please kill me to protect your
vow.” Mohinī told the king, “Either eat food on ekādaśī or kill
your son.”
The king lifted the sword and Dharmāṅgada was ready to
sacrifice his life. The Earth began to tremble and great waves
arose in the oceans. At that very moment, Bhagavān Śrī Hari
manifested there and took the sword from the king’s hands.
Lord Hari said, “O king, I am greatly satisfied by your
determination to observe ekādaśī. You, your wife, and your son
will go to the spiritual kingdom of Vaikuṇṭha.” Śrī Hari
blessed the king with a touch and then disappeared.
Ekādaśī Tattva
Padma Purāṇa describes a conversation between Śrī
Vyāsadeva and Jaiminī Ṛṣi. Śrī Vyāsadeva explained that
once, Puruṣottama Śrī Bhagavān rode His carrier Garuḍa to
20 • Ekādaśī Tattva
Yamapurī, the abode of Yamarāja. While speaking with
Yamarāja, Śrī Bhagavān heard crying and asked for an
explanation. Yamarāja replied, “O Lord, the sinful mortal
living entities are crying out and suffering in hell due to their
sinful activities.”Śrī Kṛṣṇa approached those living entities,
and His heart melted with compassion upon seeing them. He
thought, “I created these living entities, so I must devise a way
to remove their sins.” Thinking in this way, He personally
assumed the form of the day of ekādaśī. He made all of those
sinful personalities observe the vow of ekādaśī. As a result,
they became free from their sins and they went to the
transcendental abode of Vaikuṇṭha. Śrī Vyāsadeva told
Jaiminī that he should certainly know ekādaśī to be a
manifestation of Viṣṇu, and that ekādaśī is the best among all
pious activities and vows.
Once, the merciful Bhagavān Śrī Kṛṣṇa thought, “Having
forgotten Me, the living entities are suffering from distress
and afflictions; they are fallen and helpless. How can I save
them?” Thinking like this, He personally accepted the form of
the day of ekādaśī, which became known as Mādhava-tithi. On
ekādaśī, Śrī Kṛṣṇa comes to the Earth and bestows special
mercy upon the living entities who follow this vow.
After some time, the pāpa-puruṣa (personification of sin)
went to Śrī Kṛṣṇa and humbly prayed with folded
hands:“Since You created ekādaśī, which destroys all sins, I
have become weak because I cannot influence those who
follow this vow. Who will give me shelter now so that I can
survive? O Keśava, please protect me from fear of this day of
ekādaśī!”
Śrī Bhagavān laughed and replied, “On the day of ekādaśī,
which purifies the three worlds, you should reside in the five
types of grains (wheat, barley, paddy or rice, uḍada and other
types of lentils or pulses, mustard, sesame, etc.). This will be
your shelter.”
People who eat grains on ekādaśī ingest horrible sins such
as brahma-hatyā, and they must go to hell along with their
forefathers. One should not give grains in charity on ekādaśī,
nor should one encourage others to eat grains on that day;
otherwise, one becomes a partner in that sin.
The vow of ekādaśī is eternal and should always be
Mādhava Tithi (Glories of Ekādaśī)• 21
followed. One should not accept that vow sometimes and not
at other times because observing it gives happiness to Śrī
Kṛṣṇa. Śrī Rūpa Gosvāmīpāda explained that observing
ekādaśī is an essential limb of devotional service.
ekādaśī falls on the eleventh day of the dark and bright
fortnights of every month. In addition, two ekādaśīs occur
during the period of adhika or puruṣottama, which comes every
two-and-a-half years. On special occasions Mahā-dvādaśī
occurs. In this case, one should observe Mahā-dvādaśī in place
of ekādaśī.
List of the days of ekādaśī
Name of the Month
Vaiśākha
Vaiśākha
Jyeṣṭha
Jyeṣṭha
Āṣāḍha
Āṣāḍha
Śrāvaṇa
Śrāvaṇa
Bhādra
Bhādra
Āśvina
Āśvina
Kārtika
Kārtika
Agrahāyaṇa
Agrahāyaṇa
Pauṣa
Pauṣa
Māgha
Māgha
Phālguna
Phālguna
Caitra
Caitra
2
Dark fortnight
3
Bright fortnight
Fortnight
Kṛṣṇa2
Śukla3
Kṛṣṇa
Śukla
Kṛṣṇa
Śukla
Kṛṣṇa
Śukla
Kṛṣṇa
Śukla
Kṛṣṇa
Śukla
Kṛṣṇa
Śukla
Kṛṣṇa
Śukla
Kṛṣṇa
Śukla
Kṛṣṇa
Śukla
Kṛṣṇa
Śukla
Kṛṣṇa
Śukla
Name of the ekādaśī
Varūthinī
Mohinī
Aparā
Nirjalā
Yoginī
Śayanī
Kāmikā
Pavitrāropaṇī
Annadā
Pārśva
Indirā
Pāpāṅkuśā
Ramā
Utthāna or Prabodhini
Utpannā
Mokṣadā
Saphalā
Putradā
Ṣaṭ-tilā
Bhaimī
Vijayā
Āmalakī
Pāpa-mocanī
Kāmadā
22 • Ekādaśī Tattva
Name of the Month
Puruṣottama-māsa
Puruṣottama-māsa
Fortnight
Kṛṣṇa
Śukla
Name of the ekādaśī
Kamalā
Kāmadā
Mahā-dvādaśī
Brahma-vaivarta Purāṇa describes a conversation between
Śrī Sūta and Śaunaka:
unmīlanī vyaṅjulī ca trispṛśā pakṣavardhinī
jayā ca vijayā caiva jayantī pāpa-nāśinī
dvādaśyo’ṣto mahā-puṇyāḥ sarva-pāpa-harā dvija
tithi-yogena jāyante catasraścāparastathā
nakṣatra-yogācca balāt pāpaṁ praśamayanti tāḥ
O dvija (twice born one), the eight dvādaśīs of Unmīlanī,
Vyañjulī, Trispṛśā, Pakṣavardhinī, Jayā, Vijayā, Jayantī, and
Pāpa-nāśinī are very pure and they destroy all sins. Among
them, the first four manifest due to the special junction of
ekādaśī with dvādaśī, and the other four manifest due to special
combinations with constellations (nakṣatra).
On the one hand, observance of ekādaśī is very dear to Śrī
Hari and gives rise to devotion to Him, and on the other hand,
all types of dangerous sins enter into grains on that day.
Therefore, eating grains on ekādaśī is accepting sins. One may
raise the objection that Vaiṣṇavas simply accept Mahāprasāda
offered to Śrī Kṛṣṇa, and Mahāprasāda is totally pure and
completely free from all sins - so what defect can there ever be
in accepting it? To address this, it is emphasized that the main
object of the vow of ekādaśī is to develop love and affection for
Śrī Kṛṣṇa. It is not the duty of a Vaiṣṇava to contemplate his
auspiciousness or inauspiciousness by considering whether or
not he has eaten sins. A Vaiṣṇava’s only concern is to please
Śrī Kṛṣṇa under any circumstances. In this connection, Śrī
Caitanya Mahāprabhu has shown us the ideal. Mahāprabhu
used to accept the mahā-prasāda of Śrī Kṛṣṇa as directly the
nectar remnants from His lips. He would say, “You should eat
mahā-prasāda as soon as you receive it.” Once on ekādaśī,
Gopīnātha and Sārvabhauma Bhaṭṭācārya brought Śrī
Jagannātha Mahāprasāda, containing different types of
cooked grains and vegetables, to Mahāprabhu, Svarūpa
Dāmodara, Rāya Rāmānanda, Vakreśvara, and other devotees
of Jagannātha Purī.
Mādhava Tithi (Glories of Ekādaśī)• 23
eka-dina gaurahari, śrī guṇḍicā parhihari’,
‘jagannātha-vallabhe’ vasilā
śuddha ekādaśī-dine, kṛṣṇa-nāma-sukīrtane
divasa rajanī kāṭāilā
One day, Gaurahari left the Guṇḍicā Temple and sat in the
Jagannātha Vallabha garden. It was pure ekādaśī, and the Lord
spent the whole day and night chanting the holy name of
Kṛṣṇa.
saṅge svarūpa-dāmodara, rāmānanda, varkeśvara,
āra jata kṣetra-vāsi-gaṇa
prabhu bale, “ekamane, kṛṣṇanāma-saṅkīrtane,
nidrāhāra kariye varjana
Svarūpa Dāmodara, Rāmānanda Rāya, Vakreśvara
Paṇḍita, and the other devotees residing in Śrī Kṣetra were
there with Him. The Lord said, “Single-mindedly chant the
holy name of Kṛṣṇa and avoid sleeping and eating.”
keha kara saṅkhyā-nāma, keha daṇḍa-paraṇāma,
keha bala rāma-kṛṣṇa-kathā”
yathā tathā paḍi' sabe ‘govinda’‘govinda’ rave
mahā-preme pramattta sarvathā
“Some of you should chant japa, some of you should offer
obeisances, and some of you should speak about Balarāma
and Kṛṣṇa.” Bowing wherever they were, everyone chanted,
“Govinda! Govinda!” and became completely intoxicated with
intense divine love.
henakāle gopīnātha, paḍichā sārvabhauma sātha,
guṇḍicā-prasāda laiyā āila
anna-vyañjana, piṭhā, pānā, paramānna, dadhi chānā,
mahāprabhu-agrete dharila
At that time, Gopīnātha Ācārya, Tulasī Paḍichā 4, and
Sārvabhauma Bhaṭṭācārya brought prasāda from the Guṇḍicā
Temple. They placed rice, vegetables, pancakes, sherbet, sweet
rice, yoghurt, and curd before Mahāprabhu.
prabhura ājñāya sabe, daṇḍavata paḍi' tabe,
mahā-prasāda vandiyā vandiyā
triyāmā rajanī sabe, mahāpreme magna-bhāve,
akaitave nāme kāṭāiyā
On the Lord’s order, everyone bowed down and offered
4
The watchman in the temple
24 • Ekādaśī Tattva
prayers to the mahā-prasāda. Then they spent the entire night
earnestly chanting the Name, immersed in intense divine love.
prabhu ājñā śire dhari’, prātaḥ-snāna sabe kari’,
mahāprasāda sevāya pāraṇa
kari' hṛṣṭa citta tabe, prabhura caraṇe tabe,
kara-joḍe kare nivedana
Holding the Lord's order on their heads, everyone bathed
in the morning, and then broke their fast by honoring the
mahā-prasāda. With joyful hearts and joined palms, the
devotees then made an appeal at the feet of the Lord.
“sarva-vrata-śiromaṇi, śrī hari-vāsare jāni,
nirāhāre kari jāgaraṇa
jagannātha prasādānna, kṣetre sarva-kāle mānya,
pāilei kariye bhakṣaṇa
“We know that the crown-jewel of all rites is to stay awake
all night without food or water on the day of the Lord. We
also know that in Śrī Kṣetra, Jagannātha’s prasāda should be
honored at all times and should be eaten whenever it is
received.”
e saṅkaṭe kṣetra-vāse, mana-haya baḍa-trāse
spaṣṭa ājñā tava, kariye prārthanā
sarva-veda ājñā tava, jāhā brahmā-śiva
tāhā diyā ghucāo yātanā”
“We live in Śrī Kṣetra and are very afraid because of this
dilemma, so we pray that You give us a clear instruction. All
the Vedas are Your instructions, and Brahmā and Śiva follow
them. Please put an end to our confusion by giving us an
instruction.”
prabhu bale, “bhakti aṅge, ekādaśī-māna-bhaṅge
sarva-nāśa upasthita haya
prasāda-pūjana kari’, para-dine pāile tari,
tithi para-dine nāhi raya
The Lord said, “Failing to observe the practice of ekādaśī
leads to total ruination. If you worship the prasāda (on ekādaśī)
and take it the following day, you will cross over this dilemma
because the period of ekādaśī always ends the next day.”
śrī hari-vāsara-dine, kṛṣṇa-nāma-rasapāne,
tṛpta haya vaiṣṇava-sujana,
anya rasa nāhi laya, anya kathā nāhi kaya,
Mādhava Tithi (Glories of Ekādaśī)• 25
sarva-bhoga karaye varjana,
“On the day of the Lord, pure devotees are satisfied by
drinking the rasa of Kṛṣṇa’s holy name. They do not partake
of any other rasa or speak about anything else. They avoid all
forms of enjoyment.”
prasāda-bhojana nitya, śuddha-vaiṣṇavera kṛtya,
aprasāda nā kare bhakṣaṇa,
śuddha-ekādaśī jabe, nirāhāra thāke tabe,
pāraṇete prasāda bhojana
“Taking prasāda is a daily activity of pure devotees; they
do not eat anything that is not prasāda. On pure ekādaśī,
however, they fast and then take prasāda to break their fast
(the following day).”
anukalpa sthāna-mātra,niranna prasāda-pātra,
vaiṣṇavake jāniha niścita
avaiṣaṇva jana jāṁrā, prasāda-chelete tāṅrā,
bhoge haya divāniśī rata
pāpa-purūṣera saṅge, annāhāra kare raṅge,
nāhi māne hari-vāsara vrata
“Devotees should know for certain that non-grain prasāda
is the only supplement acceptable on ekādaśī. Non-devotees
enjoy day and night using prasāda as an excuse.
Lightheartedly, they eat grains in which the personification of
sin is present and disregard the rite for the day of the Lord.”
bhakti-aṅga-sadācāra, bhakti-sammāna-kara,
govindaraja chandralekha dilip srinivasa mahalaksmi
bhakti-devī-kṛpā-lābha habe
avaiṣṇava-saṅga-chāḍa, ekādaśī-vrata dhara,
nāma-vrate ekādaśī tabe
“Everyone should devoutly honor and properly perform
the practices of devotion. Then they will attain the grace of
Bhakti-devī. So, reject the association of non-devotees and
follow the ekādaśī rite by following the rite of chanting the
Name. Then your observance of ekādaśī will be successful.”
prasāda-sevana āra śrī-hari-vāsare
virodha na kara, prabhu bujhaha antare
“Understand within your heart that honoring prasāda and
honoring the day of the Lord never conflict.”
je aṅgera jei deśa-kāla-vidhi-vrata
26 • Ekādaśī Tattva
tāhate ekānta-bhāve hao bhakti-rata
“Sincerely devote yourself to each practice according to its
place, time, rules, and rites.”
eka aṅga māne, āra anya aṅge dveṣa,
je kare, nirbodha sei jānaha viśeṣa
“Those who follow one practice of devotion but disregard
the others are foolish. Know this for certain.”
sarva aṅgera adhipati vrajendra-nandana
jāhe teṅha tuṣṭa tāhā karaha pālana
“Kṛṣṇa is the enjoyer of all devotional practices, so adhere
to what pleases Him.”
ekādaśī-dine nidrāhāra-visarjana
anya-dine prasāda-nirmālya susevana
“On the day of ekādaśī, give up sleep and food, and on the
following day, fully honor prasāda and the other remnants of
the Lord.”
śrī-nāma-bhajana āra ekādaśī-vrata
eka-tattva-nitya jāni hao tāhe rata
“Knowing service to the Name and the ekādaśī rite to be
eternally one, practice them both.”
(Śrī Prema-vivarta)
By the order of the Lord, everyone offered prostrated
obeisances to the mahā-prasāda. They spent the entire night
doing kīrtana, and in the morning they took bath and broke
the fast with mahā-prasāda. After this, with jubilant hearts and
folded hands they inquired from Mahāprabhu, “One should
fast and stay awake all night. Also, there is an injunction that
one must eat mahā-prasāda of Śrī Jagannātha as soon as one
receives it. Which of these orders should we follow? What do
the Vedas say about this? Please clarify this and save us from
this dangerous dilemma.”
The Lord said, “By neglecting ekādaśī, which is a limb of
devotional service, one is totally ruined. One should worship
mahā-prasāda and accept it the next day. Śrī Brajendranandana
is the overseer of all limbs of devotional service. One should
carry out the practices that please Him the most. Give up sleep
and food on ekādaśī and enjoy the offered food on other days.
One should become attached to ekādaśī and nāma-bhajana
(devotional service through the chanting of the holy names),
Mādhava Tithi (Glories of Ekādaśī)• 27
understanding them to be the same principle.”
Proper process for following ekādaśī
The name of the pure ekādaśī is hari-vāsara. One should give
up viddhā-ekādaśī. When mahā-dvādaśī comes, one should
observe dvādaśī instead of ekādaśī. One should observe celibacy
on the day before ekādaśī, and one should fast even from water
on ekādaśī, as well as continuously engage in devotional
service throughout the night. Celibacy should also be
observed on the after day ekādaśī, and the fast should be
broken at the proper time. These activities constitute real
respect for hari-vāsara. If one does not have the strength to
observe full fasting on ekādaśī, other arrangements are
permitted. One may take, in order of increasing superiority,
fruit, milk, water, ghee, or pañca-gavya or air. According to
Mahābhārata Udyoga-parva, one cannot break their fast with
water, roots, fruits, milk, ghee, words of the spiritual master,
or medicine. The only exception is if one has a diet exclusively
of fruits. Controlling one’s eleven senses (five working senses,
five knowledge-acquiring senses, and the mind), one should
follow ekādaśī.
More Details of ekādaśī
In the instructions given to Sanātana Gosvāmī in the
Madhya-līlā of Śrī Caitanya-caritāmṛta, Mahāprabhu says:
ekādaśī janmāṣṭamī vāmana-dvādaśī
śrī-rāma-navamī, āra nṛsiṁha-caturdaśī
ei sabhera viddhā-tyāga aviddhā karaṇa
akaraṇe doṣa kaile bhakti lambhana
(Caitanya-caritāmṛta, Madhya 24.341-342)
If the daśamī even slightly overlaps ekādaśī during the
period of aruṇodaya (dawn, or one hour and thirty six minutes
before sunrise),that ekādaśī is known as viddhā. If dvādaśī
begins in the remaining portion of ekādaśī, there is no defect. It
is certainly worthy of following. For more information, one
should refer to the twelfth and thirteenth chapters of Śrī Haribhakti-vilāsa.
28 • Foodstuffs that are suitable on ekādaśī
Foodstuffs that are suitable on ekādaśī
(1) All types of fruits, dry fruits, buckwheat, siṅghāḍā (pānīphala)5, sugarcane and sugar and other substances made from
sugarcane.
(2) Potatoes, sweet potatoes, sītāphala (kuṁhaḍā)6,
cucumber, lemon, jack-fruit, olive.
(3) Milk and all substances prepared from it.
(4) Only clarified butter (ghee) made from the Indian breed
of cows or the oil made from dry fruits such as groundnut oil,
coconut oil, or almond oil.
(5) Among the spices, only ginger, black pepper, and
mineral salt are permitted.
Rules for breaking the ekādaśī fast
If one has followed the vow of ekādaśī without taking even
water, one should break the fast only by accepting caraṇāmṛta.
If one has taken fruit, one should break the fast by accepting
grain prasāda. The vow of ekādaśī is only complete if the fast is
broken at the proper time. When mahā-dvādaśī comes, the vow
is to observed on mahā-dvādaśī instead of on ekādaśī.
A list of times for breaking the fast after all ekādaśīs and
mahā-dvādaśis can be found in the list of Vaiṣṇava vows and
festivals presented by the Gauḍīya Vedānta Prakāśāna.
Ekādaśī Kīrtana
śrī hari-vāsare hari-kīrtana-vidhāna
nṛtya ārambhilā prabhu jagatera prāṇa (1)
On ekādaśī day Mahāprabhu, who is the life and soul of all
beings, decreed that everyone should gather for kīrtana.
Hearing the sound of His own name, He began to dance in
ecstasy.
punyavanta śrīvāsa-aṅgane śubhārambha
uṭhilo kīrtana-dhvani ‘gopāla’ ‘govinda’ (2)
In Śrīvāsa-aṅgana, Śrīvāsa Ṭhākura’s divine courtyard, He
inaugurated the auspicious reverberations of the kīrtana in a
5
6
Water caltrop, water chestnut, buffalo nut
Field pumpkin, ash gourd
Mādhava Tithi (Glories of Ekādaśī)• 29
booming voice: ‘Gopāla! Govinda!’
mṛdaṅga-mandirā bāje śaṅkha-karatāla
saṅkīrtana-saṅge saba hoilo miśāla (3)
In the courtyard the sounds of the mṛdaṅga, small cymbals,
conch, karatālas, and beautiful singing all mixed together.
brahmāṇḍa bhedilo dhvani pūriyā ākāśa
caudikera amaṅgala jāya saba nāśa (4)
The thunderous sound passed through the entire
brahmāṇḍa and filled the whole sky (reaching Śveta-dvīpa),
destroying everything inauspicious in all the fourteen worlds.
uṣaḥ-kāla hoite nṛtya kore viśvambhara
yūtha yūtha hoilo jata gayana sundara (5)
From morning Viśvambhara (He who nourishes and
maintains the whole universe withbhakti) danced. Many
groups sang charmingly, each with a different melody.
śrīvāsa-paṇḍita loiyā eka sampradāya
mukunda loiyā āra jana-kata gāya (6)
Śrīvāsa Paṇḍita was the guru of one group of kīrtanīyas,
and Mukunda was the lead singer of another.
loiyā govinda ghoṣa āro kata-jana
gauracandra-nṛtya sabe koreno kīrtana (7)
Govinda Ghoṣa was the head of another group.
Gauracandra danced in the middle of the whole kīrtana party.
dhariyā bulena nityānanda mahābalī
alakṣite advaita loyena pada-dhūli (8)
The mighty Nityānanda Prabhu protected Mahāprabhu
when He swooned while dancing as Advaita Ācārya secretly
took His foot-dust at that time.
gadādhara-ādi jata sajala-nayane
ānande vihvala hoilo prabhura kīrtane (9)
Tears came to Gadādhara, Mukunda, Śrīdhāra, and others
upon hearing Mahāprabhu’s kīrtana, as the rising of aṣṭasattvika bhāvas overwhelmed their hearts.
jakhon uddaṇḍ nāce prabhu viśvambhara
pṛthivī kampita hoya, sabe pāya ḍara (10)
Viśvambhara danced with so much force that the earth
trembled, causing all the devotees to become afraid.
kokhono vā madhura nācaye viśvambhara
jena dekhi nandera nandana naṭavara (11)
Sometimes Viśvambhara danced so gracefully and sweetly
30 • Ekādaśī Kīrtana
that He appeared to be naṭavara Nanda-nandana, the best of
dancers.
aparūpa kṛṣṇa-veśa, aparūpa nṛtya
ānande nayana bhori’ dekhe saba bhṛtya (12)
Mahāprabhu’s beauty is unequaled and unsurpassed,
defeating even Kṛṣṇa’s beauty (even Kṛṣṇa has no mahābhāva).
All His followers’ eyes filled with ānanda seeing His dancing.
nijānande nāce mahāprabhu viśvambhara
caraṇera tāla śuni ati manohara (13)
Mahāprabhu Viśvambhara danced, absorbed in ānanda.
Hearing the rhythm of His dancing feet, the devotees became
spellbound.
bhāva-bhare mālā nāhi rahaye galāya
chiṇḍiyā paḍaye giyā bhakatera pāya (14)
Echoing this ecstatic mood His garland swung wildly, and
unable to stay around His neck, it broke open and fell at the
feet of the devotees.
caturddike śrī-hari maṅgala saṅkīrtana
mājhe nāce jagannātha miśrera nandana (15)
The auspicious sounds of śrī harināma saṅkīrtana spread in
every direction while Jagannātha Miśra’s son danced in the
midst of all the devotees.
jā’ra nāmānande śiva-basana nā jāne
jā’ra jaśe nāce śiva, se nāce āpane (16)
Śiva chants the same blissful name and becomes so
absorbed in prema that his cloth falls down. Hearing
Mahāprabhu’s glories, Śiva starts to dance, and Mahāprabhu,
hearing His own glories, also dances.
jā’ra nāme valmīki hoilā tapodhana
jā’ra nāme ajāmila pāilo mocana (17)
By this same nāma, Valmīki achieved the wealth of
austerity: he saw all Rāma-līlā. And by this same nāma all of
Ajāmila’s anarthas and aparādhas were destroyed at the root.
jā’ra nāma śravaṇe saṁsāra-bandha ghuce
heno prabhu avatārī’ kali-yuge nāce (18)
Hearing śrī kṛṣṇa-nāma totally cuts all worldly attachments.
Śrī Kṛṣṇa Himself came in Kali-yuga as Mahāprabhu, dancing
and advising all to chant kṛṣṇa-nāma.
jā’ra nāma gāi śuka-nārada beḍāya
sahasra-vadana prabhu jā’ra guṇa gāya (19)
Mādhava Tithi (Glories of Ekādaśī)• 31
Śukadeva and Nārada also chant this kṛṣṇa-nāma and
distribute it. With thousands of tongues Mahāprabhu sings
the glories of this nāma.
sarva mahā-prāyaścitta je prabhura nāma
se-prabhu nācaye, dekhe jata bhāgyavāna (20)
Taking Mahāprabhu’s name constitutes the highest form of
atonement. Seeing Mahāprabhu dancing, the devotees became
supremely fortunate.
prabhura ānanda dekhi’ bhāgavata-gaṇa
anyonye galā dhori’ karaye krandana (21)
Seeing Mahāprabhu’s bliss, the devotees embraced each
other and wept loudly (as the rays of Mahāprabhu’s ānanda
entered their hearts).
sabāra aṅgete śobhe śrī candana-mālā
ānande gāyena kṛṣṇa-rase hai’ bholā (22)
All the devotees attended kīrtana and Mahāprabhu
personally decorated their bodies with candana7 and garlands.
Śrī Gaurasundara and the devotees sang and tasted kṛṣṇa-rasa
with great joy.
jateka vaiṣṇava-sabe kīrtana-āveśe
nā jāne āpana deho, anya jana kise (23)
Absorbed in kīrtana, all the Vaiṣṇava devotees completely
lost sense of their own bodies and everyone else around them.
“jaya kṛṣṇa-murāri-mukunda-vanamālī”
ahar-niśa gāya sabe hai’ kutūhalī (24)
“Jaya kṛṣṇa, murāri, mukunda, vanamālī.” Day and night all
the devotees sang kīrtana in great happiness.
ahar-niśa bhakta-saṅge nāce viśvambhara
śrānti nāhi kāro, sabe sattva-kalevara (25)
Viśvambhara danced twenty-four hours a day with His
devotees but never tired, because His body was fully
transcendental.
ei-mata nāce mahāprabhu viśvambhara
niśi avaśeṣa mātra se eka prahara (26)
Daily, Mahāprabhu (in full prema) danced in kīrtana the
whole night, and only stopped three hours before sunrise.
ei-mata ānanda hoya navadvīpa-pure
prema-rase vaikuṇṭhera nāyaka bihare (27)
7
Sandalwood paste
32 • Ekādaśī Kīrtana
Daily, Mahāprabhu, the Hero who enjoys the prema-rasa of
Vaikuṇṭha (Śvetadvīpa), tasted and distributed great bliss in
Navadvīpa.
e sakala puṇya kathā je kore śravaṇa
bhakta-saṅge gauracandre rahu tā’ra mana (28)
Gauracandra and all of His associates enter into the hearts
of the devotees who hear this all-auspicious description with
full faith. (Thus, their hearts become Śrīvāsa-aṅgana.)
śrī kṛṣṇa-caitanya-nityānanda-cāṅd jāna
vṛndāvana-dāsa tachu pada-yuge gāna (29)
Vṛndāvana dāsa says, “Śrī Kṛṣṇa Caitanya and the moonlike Nityānanda Prabhu are my life and soul, and I humbly
offer this song at Their lotus feet.”
(Śrī Caitanya-bhāgavata)
śuddha-bhakata-caraṇa-reṇu, bhajana-anukūla
bhakata-sevā, parama-siddhi, prema-latikāra-mūla (1)
Dust from the lotus feet of pure devotees is very favorable
for bhajana, and service to the Vaiṣṇavas is the highest
perfection and the very root of the tender creeper of divine
love.
mādhava-tithi, bhakti-jananī, jatane pālana kori,
kṛṣṇa-basoti, basoti boli’, parama ādare bori (2)
Very carefully I observe Mādhava’s holy days like ekādaśī
and Janmāṣṭamī, for they are the mother of devotion. Kṛṣṇa
stays in these tithis, so by honoring them we can easily achieve
Him. By deeply respecting Kṛṣṇa’s līlā-sthāna (pastime places),
I will receive their blessings.
gaura āmāra, je-sāba sthāne, koralo bhramaṇa raṅge
se-saba sthāna, heribo āmi, praṇayi-bhakata-saṅge (3)
In the company of praṇayi (intimate, beloved) devotees, I
will go to all of the places where Mahāprabhu joyfully
wandered.
mṛdaṅga bādya, sunite mana, abasara sadā jāce,
gaura-bihita, kīrtana suni’, ānande hṛdoya nāce (4)
My mind is always anxious to hear the mṛdaṅga play.
When I hear kīrtana describing Mahāprabhu, my heart dances
in joy.
jugala-mūrti, dekhiyā mora, parama-ānanda hoya
prasāda-sebā, korite hoya, sakala prapañca jaya (5)
Mādhava Tithi (Glories of Ekādaśī)• 33
I feel the highest bliss upon seeing the deity forms of
Yugala-kiśora8. Their prasāda enables one to conquer the five
elements.
je-dina gṛhe, bhajana dekhi, gṛhete goloka bhāya
caraṇa-sīdhū, dekhiyā gaṅgā, sukha nā sīmā pāya (6)
My home is transformed into Goloka Vṛndāvana when I
see Śrī Rādhā-Kṛṣṇa’s worship being performed there. When I
honor Śrī Bhagavān’s caranāmṛta (foot-bath water) and look
upon the Gaṅgā, my happiness knows no bounds.
tulasī dekhi’, juḍāya prāṇa, mādhava-toṣanī jāni’,
gaura-priya, śāka-sevane, jīvana sārthaka māni (7)
When I see Tulasī, my heart becomes cool and soft,
because I know that she pleases Mādhava. Śāka (twenty-two
varieties of greens) is very dear to Mahāprabhu, so when I
honor it, I consider my life successful.
bhakativinoda, kṛṣṇa-bhajane, anukūla pāya jāhā,
prati-dibase, parama-sukhe, swīkāra koroye tāhā (8)
Everything that is favorable for
kṛṣṇa-bhajana,
Bhaktivinoda accepts every day most happily.
(Śrīla Bhaktivinoda Ṭhākura)
List of the lectures delivered by Śrīla Gurudeva in India and
foreign countries on the topic of ekādaśī
Topic
ekādaśī Kathā
ekādaśī is not a day, but
Śrī Kṛṣṇa Himself
ekādaśī-vrata
ekādaśī fulfills all the
desires
The glories of Ambarīṣa
Mahārāja
Mādhava-tithi
The story of King
Rukmāṅgada
8
Location
Śrī Keśavajī Gauḍīya
Maṭha, Mathurā
Los Angeles, California
Date
04/07/1994
Hawaii Islands
Houston, Texas
13/05/2000
2001
Śrī Keśavajī Gauḍīya
Maṭha, Mathurā
Brisbane, Australia
Houston, Texas
22-24/08/2001
The divine couple Śrī Śrī Rādhā-Kṛṣṇa
05/06/1998
23/02/2002
27/05/2007
34 • The scientific reason behind not taking grains on ekādaśī
The scientific reason behind not taking
grains on ekādaśī
During the bright and dark fortnights of every month,
from ekādaśī until the full-moon day, and from ekādaśī until the
new-moon day, there is an increased high tide in the oceans,
and the waves rise very high. This is because the moon comes
somewhat closer to the Earth and pulls the water towards
itself by force of gravity. Ninety percent of the human body is
fluid in nature. The moon has a strong influence on water
during the above-mentioned days. If one eats grains, they
absorb water and there is an increased chance of developing
diseases due to the moon’s gravity attracting the water.
The body of a human being is like a machine. If we take
food three times a day, this machine does not get any rest. If
one does not take food on ekādaśī, one’s body can rest and one
has more time to engage in nāma-bhajana (devotional service
rendered through the chanting of the holy names). Thus, one’s
devotion is nourished and can increase.
(Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja, Hawaii, 13 May 2000)
The Vow of Ekādaśī
Hawaii: May 13, 2000
You are all observing ekādaśī today. We should surely
observe ekādaśī—strictly avoiding grains, or anything
prepared with any kind of grains, such as wheat, barley, corn,
and so on. If you observe ekādaśī, chant the holy name, hear
hari-kathā in high-class association, always remain with
elevated devotees, and perform any of the nine limbs of bhakti,
you will never fall down.
Sometimes, due to Kali-yuga and māyā, we become weak
and cannot follow; that is why we fall down. In any situation,
we must not forget to chant and remember Kṛṣṇa, and also to
follow ekādaśī. Even if you are weak, try to strictly follow these
principles.
Do you know the reason why waves come and go, and
why on special days—from ekādaśī to Pūrṇimā and ekādaśī to
Amāvasyā—waves are very high? Even if there is no wind,
still, from ekādaśī to the full moon and dark moon, the water
Mādhava Tithi (Glories of Ekādaśī)• 35
increases and there are so many high waves. Why is this? It is
due to the moon. Water and waves increase due to the moon.
The moon comes nearer on those days, and extracts the water.
Similarly there is some water in our stomachs and bodies.
Therefore, if we are not very careful in these five days in every
fifteen, the moon will increase all your diseases. You can see
in hospitals that most people die within these five days.
We have rasa, or water, within us, and wherever there is
liquid, the mood attracts it. Thus, all kinds of diseases
increase. However, if we are very careful by following the
ancient Indian (or Vedic) process of ekādaśī, this can be
controlled very easily. How do we do this? By not drinking
water and taking grains. If you are weak, and you are taking
water or juice but not grains, then you can save yourself. If
you are taking any preparation made from grains, it will
absorb the water and become saturated with that water. If you
put a stone or wood in water, this will not absorb water,
whereas if you give any blotting paper or cotton, it will absorb
so much that it will remain fully saturated for the entire day. It
will not dry, even in the sun. If you drink water but do not
take grains, then like a stone, you will not be affected.
However if you take grains, the moon will attract the water,
those grains will become saturated with the water, and so
many kinds of sickness will come. You may even die; so be
careful about this.
Here is another analogy to help us understand. The
government allows that within each week there is a one- or
two-day holiday. Why have they made one or two holidays?
Why not work for all seven days of each week? If you work
every day of the seven days, you will be tired and you won’t
be able to continue the next day. Similarly, the stomach
contains so many worms, which digest what we eat. If you do
not give them rest, they are not able to continue digesting and
they will become diseased. The whole world is suffering due
to not giving the stomach any rest.
Moreover, the most important reason to follow ekādaśī is
that ekādaśī is Kṛṣṇa Himself. Kṛṣṇa has become ekādaśī. He
descends to this world on ekādaśī day, looks after all the
people who are observing its vows, and gives special mercy to
them. So we must observe ekādaśī.
36 • The Vow of Ekādaśī
Once, on the day of ekādaśī, Śrī Caitanya Mahāprabhu was
in Purī with all of His associates like Svarūpa Dāmodara, Rāya
Rāmānanda, Nityānanda Prabhu, and thousands of other
devotees. They were performing kīrtana throughout the day
and night—remembering Kṛṣṇa, hearing hari-kathā, and not
sleeping for even a moment. In the meantime, at about 8:00 in
the evening, the paṇḍās (priests) of Jagannātha Purī brought a
great quantity of delicious, sweet mahā-prasāda and placed it in
front of Mahāprabhu and His devotees.
It has been written in the scriptures, like the Purāṇas and
others, that when one receives mahā-prasāda he should take it
at once, without a moment’s delay. When Caitanya
Mahāprabhu saw the mahā-prasāda, He became so happy. He
prayed to that mahā-prasāda in various ways and performed its
parikramā throughout the night. He quoted many ślokas from
śāstra, explaining which he said that even the mahā-prasāda
taken by hogs, pigs, crows, and dogs is still mahā-prasāda; it is
so powerful. We should not dishonor it; rather, we should
take it. Even if it is rotten or dry, or brought from faraway
places, we should still honor it.
When it became morning, Mahāprabhu took bath in the
sea along with all His associates, and then told them, “Let us
now divide this prasāda and then honor it.”
On the day of ekādaśī, we should honor ekādaśī by not
taking grains. ekādaśī is the mother of kṛṣṇa- bhakti, love and
affection. If you do not follow ekādaśī, kṛṣṇa- bhakti will never
come. If you are young and strong, you can fast all day, not
taking anything: not fruits, vegetables, juice, or even water. If
you are not so strong, or you are sick or old, you can take very
few fruits, or juice, or milk. Don’t try to take a large quantity
of juice, one or two kilos three or four times a day, or rabrī (a
sweet), or other preparations. You can take very little, only to
maintain your life. Not sleeping at all during the day, and
chanting like Śrīla Haridāsa Ṭhākura. Then the fruit of ekādaśī
will come.
There are so many examples about ekādaśī in the ŚrīmadBhāgavatam, such as the story of Ambarīṣa Mahārāja.
Mahārāja Ambarīṣa was a very powerful king, who was
attacked by an agent of Durvāsā Ṛṣi. Durvāsā was not an
angry person. He is a manifestation of Maheśvara (Lord Śiva).
Mādhava Tithi (Glories of Ekādaśī)• 37
He was a high-class devotee. He wanted to glorify bhaktas and
ekādaśī, so he played a trick, just as Śaṅkara preached
māyāvāda philosophy on the order of Kṛṣṇa. Śaṅkara did this
for the welfare of the whole world.
On our own, we cannot understand why the sage Durvāsā
did so many apparently cruel things. Actually he is an exalted
devotee, always serving and glorifying Kṛṣṇa. He wanted to
give some teachings to us conditioned souls. That is why, just
before dvādaśī-pāraṇa (the exact time for breaking the ekādaśī
fast), he told Mahārāja Ambarīṣa, “I am accepting your
invitation to take prasāda here, but first I must take bath in the
river and chant my gāyatrī-mantras.” Yamunā was very near,
so he went there to take bath and recite prayers, and he
intentionally returned late—after the pāraṇa (time for breaking
fast) time was over.
We should try to be humble like Ambarīṣa Mahārāja, and
very strong in the conclusions of bhakti. He was so humble
that for one year he was waiting for when Durvāsā would
come back thinking, “I must satisfy him first, and then I can
take prasāda.” He was so humble:
tṛṇād api sunīcena taror api sahiṣṇunā
amāninā mānadena kīrtanīyaḥ sadā hariḥ
[“Thinking oneself to be even lower and more worthless
than insignificant grass which has been trampled beneath
everyone’s feet, being more tolerant than a tree, being prideless, and offering respect to all others according to their
respective positions, one should continuously chant the holy
name of Śrī Hari.” (Śrī Śikṣāṣṭaka, verse 3)]
We should be more humble than a blade of grass which if
trampled upon and never protests. We should be more
tolerant than trees, whose bark, wood, fruit, shade, and seeds
are all for others. Even if you come to cut down the tree, still it
will give you shade, fruits, and wood for chairs, beds, etc.
Even if it is drying up and dying, still, it will not ask for water.
We should be more humble than that tree.
Try to give honor to all, in accordance with their
qualifications in bhakti. Don’t desire your own praise. If you
are like this, then when you chant and remember, you will be
able to attain kṛṣṇa-prema very easily; otherwise, not.
38 • The Powers Of An Ekādaśī Family
The Powers Of An Ekādaśī Family
Badger, California: June 20, 1998
Today is ekādaśī. I have discussed before that we have
eleven (ekādaśa is the Sanskrit word for eleven) senses
including the mind. By ekādaśī, we will always want to be near
to the Supreme Personality of Godhead. [On the previous
ekādaśī, which was on June 5th, Śrīla Nārāyaṇa Gosvāmī
Mahārāja said, “This is called upa (near)-vāsa (residing).”
Upavāsa is generally taken to mean ‘fasting’, but here Śrīla
Mahārāja is giving the deeper meaning—editors.]
If all of our senses are serving the Supreme Lord, the mind
is remembering Him, the ears are hearing His hari-kathā, the
eyes are seeing the Deities, the head is offering obeisance to
the Bhāgavatam, the devotees, and the Deities, the hands are
performing arcana, the tongue is speaking hari-kathā and
singing kīrtana, the feet are walking here—this is now a strong
and sacred tīrtha, where hari-kathā is going on- you will surely
be with the Supreme Godhead.
There are two gains in this: external and internal. On this
very day, until the full moon or new moon day, if you go to
the ocean you will see very high waves. Why? The moon has
some concern with water. We have water in our bodies. If you
do not control what you eat and drink on the ekādaśī day (the
eleventh day of the full and new moon), then whatever
disease you have may increase from ekādaśī up to the full
moon or new moon. If you fully fast, the moon will have no
bad effect, but if you are taking grains, capātīs, bread, and too
much water, then it will have an effect. You can take the
accounts in big hospitals and see that so many more patients
die from ekādaśī to the full moon or new moon day, and after
that it is ‘normal’ again.
If you are not eating anything you are not supposed to eat,
then all things will be controlled and a good effect will come.
Your body will be very strong, healthy, and light, and your
digestion will be okay. On the other hand, if you are eating
bread, for example, it acts like blotting paper. If you drink
water, it will pass out of the body as urine or sweat, just as if
you pour water on a stone, cloth, or oil—it will go away; but if
you put a heap of cotton in water, that cotton will take days to
Mādhava Tithi (Glories of Ekādaśī)• 39
dry. Even if you squeeze that ball of cotton, it will still contain
some water.
[June 5th: Not following ekādaśī will be harmful to us. On
ekādaśī the moon comes closer to the Earth, and therefore it
attracts water from everywhere—from the sea, from the river,
from our bodies, and so on. If one takes any grains on this
day, the grains become like blotting paper. If you drink water,
the water will very soon pass out from the body. However, if
you take grains and water together, the grains become like
blotting paper or cotton and hold the water. Even if you
squeeze the cotton, some water will remain.
Similarly, if you eat any grain, that grain becomes like a
sponge; it will hold a lot of water. The moon will attract that
water and all your diseases will increase. You can see this in
the sea or ocean. At this time there are high tides and the
waves also become very high.]
Our ṛṣis (sages) were realized in these topics -both
materially and spiritually. It has been told that we should not
take any grain on ekādaśī. If by not taking grains you become
hungry and if you are a male or female of Kali-yuga, then no
harm, you can take water or juice; but not at every minute:
first grape juice, then rabrī, then malāī (cream), then mango
juice, then apple juice, and after that very, very good capātīs
made with potato flour—eating, eating, and eating. This will
have a bad effect on that ekādaśī day.
You can take water twice a day on ekādaśī. Or, if you can’t
just do that, you can also take fruits and vegetables once in the
evening. If you are feeling weak, then you can take water and
a little food two times. But don’t take much; otherwise you
will not get the fruit of ekādaśī. Externally, for worldly reasons,
this fasting is good for your health. Also, for poor persons, if
they drink water and take nothing else on that ekādaśī day,
they don’t have to spend money. If one takes so many things,
like juice and dried fruits, it will cost so much.
For your increased spiritual advancement on ekādaśī, if you
hear the holy name, chant and remembering Kṛṣṇa, and hear
Śrīmad-Bhāgavatam in the assembly of devotees, you will
quickly develop kṛṣṇa-prema.
For us fallen conditioned souls, Kṛṣṇa has personally
become ekādaśī. ekādaśī has no consideration of caste or creed.
40 • The Powers Of An Ekādaśī Family
For example, it is not that ekādaśī will give its fruit only to
someone who is initiated by Śrīla Bhaktisiddhānta Sarasvatī
Ṭhākura. If anyone, irrespective of caste or creed or any
designation follows ekādaśī, he will gain internally and
externally.
You may already know the history of Ambarīṣa Mahārāja,
so I won’t speak much about it now. He engaged in worldly
affairs. He was not a renounced sannyāsī or brahmacārī. He was
a great ruler, a king, with a wife and children. He had a large
treasury, an army, and so many commanders and priests, but
he was superior to Durvāsā Ṛṣi, a brahma-jñānī. If Durvāsā Ṛṣi
would curse anyone to die, that person would die; and if
anyone had died, then he could sprinkle water on them and
say, “Come on, come on, why are you sleeping?” And that
person would immediately return to life. But Mahārāja
Ambarīṣa defeated Durvāsā Ṛṣi. Ambarīṣa Mahārāja
considered, “I will have to give honor to ekādaśī, not to any
brahma-jñānī or yogī.” He wanted to honor both, but when
there was a contradiction, he preferred that ekādaśī should be
more honored than this class of brāhmaṇa.
You may also know the history of Rukmāṅgada and
Dharmāṅgada. Rukmāṅgada was a king, a very big emperor,
and his son’s name was Dharmāṅgada. He was accustomed to
fully observing ekādaśī. He would not eat anything the night
before ekādaśī, then he would fully fast on ekādaśī, and on the
third day he would take some mahā-prasāda as pāraṇa(the
breaking of the fast) after honoring all Vaiṣṇavas and
worshiping Kṛṣṇa, and after that he would fast the rest of the
day. He did not sleep for three nights, and he would
continually chant and remember the Lord.
This is full ekādaśī. In Kali-yuga it is not possible to follow
that; this was perhaps in Satya-yuga. Some concessions have
been given in Kali-yuga, but don’t take undue advantage of
this. Try to follow as much as you can.
Rukmāṅgada was not only practicing ekādaśī in that way,
but he would make an announcement throughout his
kingdom on the day before, that all his subjects should obey
him and observe ekādaśī—and all would do so.
When the king became older at about fifty years of age, he
gave his kingdom and position to his son, as he wanted to go
Mādhava Tithi (Glories of Ekādaśī)• 41
into the dense forest to fully chant and remember Kṛṣṇa.
In the forest he was practicing all his spiritual duties, but
one day a very beautiful, half-naked, teenage girl came along playing and picking flowers. Seeing her standing practically in
front of him, the king said to her, “You are so beautiful. Who
are you, and why have you come here?” She replied, “I have
been searching for a husband, but I have not found anyone in
the world to marry. Now I have seen you, who are so
beautiful; and even though your age is more than fifty years,
you look young, like a youth of sixteen. I want to marry you.”
The King told that girl, “I have left all these material
things. But you are so beautiful, so I will not neglect you. I
want to marry you as well.” She said, “If we marry, we will
have to return to the kingdom. You will again have to be king,
and you will have to obey me.” “No problem,” he replied, “I
will obey you.” Then she said, “If you do not obey me, I will at
once divorce you.” The King assured her, “I will try to always
obey you. I will not neglect you.”
He sent a message to his son, “I am returning with my new
wife.” When his son heard this, he became joyful, thinking,
“Now my father is coming.” He called to his mother, “Mother,
the king is coming with his new married wife. You should not
think you are the queen. You should treat her like your older
sister and try to serve them both. I will also try to do this.”
This is hard to follow nowadays. If a wife sees her husband
smiling and speaking to another girl, especially a young
beautiful teenage girl, she will become upset, thinking, “What
to do?! What to do?!” Then, if she again sees this, she may
commit suicide, or she may give poison to her husband and
his beloved as well. All intelligence disappears at that time.
But here, when the king came with his new bride, the first
queen and her son personally performed āratī to them both.
She took the king’s foot-dust and told him, “I am your dāsī,
your maidservant.” She continued to serve them as the king
and queen. She fully gave up her false ego that, ‘I am queen.'
She always gave preference to them.
All wives should try to be like this. If your husband is
talking or smiling with another, what harm is it to you? Is
there any harm if he loves both you and another lady? Kṛṣṇa
had so many queens. Rukmiṇī did not object, nor did
42 • The Powers Of An Ekādaśī Family
Satyabhāmā. Satyabhāmā used to have māna with Kṛṣṇa, but
not towards her sisters. Moreover, this was transcendental.
When the next ekādaśī was about to come, the king’s son
Dharmāṅgada went out to declare everywhere, “Tomorrow is
ekādaśī. All of you please obverse it.” The new queen heard
this and told her husband, “What is this silly thing? What is
ekādaśī? I will not follow it, and you should also not follow it.
A king should be smart and strong, and if you fast, then you
will be too weak to control the kingdom.”
The king replied, “I cannot give up ekādaśī. I must observe
it, and I am asking you to try to observe it.” She said, “I am
calling all the brāhmaṇas, and if they say that the king should
observe ekādaśī, then you can observe it. If they say that there
are no rules and regulations in śāstra for a king or ruler to
observe ekādaśī, then you will have to give it up.” He agreed,
“Yes, invite them.”
All the brāhmaṇas came, but she had bribed them the night
before. Especially in Kali-yuga, brāhmaṇas have become very
greedy. They will give up their brahminical principles even if
you give them a few Indian rupees. These brāhmaṇas were
also greedy, and because they were given so many golden
coins, they declared, “A king should not observe ekādaśī.
Everywhere in śāstra—in the Bhagavad-gītā, ŚrīmadBhāgavatam, or the Purāṇas—it has been told that ekādaśī is
only for widows, for those who are old and cannot digest or
sit properly, and for those who are going to die and have
nothing to do. A married lady whose husband is alive should
not follow, and little boys and girls should also not follow.
Only widows should follow. For rulers, for a king like you,
there is no need to follow ekādaśī.” That girl became so happy
and said, “You should follow the brāhmaṇas.”
The king argued, “None of them are true brāhmaṇas. I will
not follow them. I know they are greedy, and they don’t know
scripture.” She replied, “I am going to give you up and return
to my father.” The king agreed, “You can go, no harm.”
When that new queen was ready to leave, the first queen
came, fell at her feet, and asked, “Why are you doing this?
You are my sister, so I would like to give you a good
suggestion. Try to obey your husband. He has been following
ekādaśī since his childhood, and cannot give it up.”
Mādhava Tithi (Glories of Ekādaśī)• 43
The girl replied, “I can obey, but on one condition. If you
and the king will kill your son and give his head to me on a
golden plate as a gift, I will then allow the king to observe
ekādaśī.”
Hearing this, the king replied, “I don’t want a wife like her.
She should go away.”
Happy to hear the girl’s condition, the first wife told the
king, "I am your good wife, so please obey me also. After ten,
twenty, or a hundred years my son will die. So if we make this
sacrifice in relation to following ekādaśī, we will be the ideal
example for the entire world, for all time.
It is so auspicious to be able to offer the life of our son for
the glories of ekādaśī; besides this, easily we can obtain another
son. So please accept her proposal, and thus there will be no
need to send your Mohinī away."
And the son said to his father, “I am very fortunate to have
the opportunity to offer my life for the glories of ekādaśī; so
please dear father, grant me this golden chance.”
Somehow his first wife pacified him and he became ready.
The son now became happy, thinking. “My life is successful,
because I am serving my father and mother. In fact I am
serving two mothers.”
Now, when the father and mother came to cut off the son’s
head, that girl was at once changed into a Deity, and a
manifestation of Kṛṣṇa, Dharmarāja appeared there. Holding
up his hand, he said, “Don’t do this. I sent this girl to test you,
and you have passed the examination.”
That girl then declared, “I want one thing. You passed the
examination, but if anyone will take a grain on ekādaśī, or if he
eats beyond what he should be eating, the fruit of his good
activities (karma) will come to me. I will gain that. If anyone is
taking grains on ekādaśī, all kind of sinful reactions will come
to that person, and his all good karma will come to me.” That
lady was Mohinī-devī.
We are not realizing this fact—how gainful it is to follow
ekādaśī. ekādaśī is the mother of bhakti. If anyone observes
ekādaśī in the right way, bhakti automatically will come.
Whether one is a Vaiṣṇava or not, if he observes ekādaśī, surely
he will advance in bhakti and become happy.
Therefore, on ekādaśī, by all the ekādaśa (eleven) senses, we
44 • The Powers Of An Ekādaśī Family
can engage in:
śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsya sakhyam ātma-nivedanam
(Śrīmad-Bhāgavatam, 7.5.23)
[Prahlāda Mahārāja said: “Hearing and chanting about the
transcendental holy name, form, qualities, paraphernalia and
pastimes of Lord Viṣṇu, remembering them, serving the lotus
feet of the Lord, offering the Lord respectful worship with
sixteen types of paraphernalia, offering prayers to the Lord,
becoming His servant, considering the Lord one's best friend,
and surrendering everything unto Him (in other words,
serving Him with the body, mind and words)-these nine
processes are accepted as pure devotional service.”]
One can practice the sixty-four kinds of bhakti on ekādaśī
day, thinking, “I will take leave from my office and worldly
affairs, in the morning performing āratī and until the night not
engaging in any worldly activities, not taking any grains, and
always reading and hearing Śrīmad-Bhāgavatam.” Certainly he
will gain from this.
In India, one day, I saw that a cow was dying but her soul
was not leaving her body. Her stomach was swollen, her eyes
were full of tears, and she was so sad. Many persons were
looking on, but doing nothing. An elderly lady-disciple of
mine was passing by and saw her. She at once came to me,
weeping, and told me, “This cow is not dying, and not living.”
What should I do?" I asked her, “Have you followed many
ekādaśīs?” She said, “Yes, so many.” I said, “How many?” She
replied, “On the ekādaśī day, since childhood I have been fully
fasting and also not sleeping in the night.” In Mathurā, even
little boys and girls fast fully -taking no water or grain or
anything else.
I said, “Can you give the fruit of one of your ekādaśīs to
that cow?” She said, “O surely.”
I said, “Tell that cow in her ear, ‘O Mother cow, I am
giving the fruit of one of my ekādaśīs to you. Please take it.' ”
As soon as she did that, the cow looked towards her and then
immediately left her body. All were in wonder, thinking, “Oh,
how quickly it has been done.”
She also chanted to that cow: “Hare Kṛṣṇa Hare Kṛṣṇa
Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma
Mādhava Tithi (Glories of Ekādaśī)• 45
Hare Hare,” and gave her Tulasī leaves and Gaṅgā water in
her mouth.
You should all have faith like this.
It Is Not A Day—It Is Kṛṣṇa
Today is ekādaśī, a very auspicious day. In this regard, let
us remember the history of Ambarīṣa Mahārāja and Durvāsā
Ṛṣi.9 There are so many things to learn from this history—first
9
"Mahārāja Ambarīṣa was the emperor of the entire world, but he
considered his opulence temporary. Indeed, knowing that such
material opulence is the cause of downfall into conditional life, he was
unattached to this opulence. He engaged his senses and mind in the
service of the Lord. This process is called yukta-vairāgya, or feasible
renunciation, which is quite suitable for worship of the Supreme
Personality of Godhead. Because Mahārāja Ambarīṣa, as the emperor,
was immensely opulent, he performed devotional service with great
opulence. Therefore, despite his wealth, he had no attachment to his
wife, children or kingdom. He constantly engaged his senses and mind
in the service of the Lord. Therefore, to say nothing of enjoying
material opulence, he never desired even liberation.
"Once Mahārāja Ambarīṣa was worshiping the Supreme Personality of
Godhead in Vṛndāvana, observing the vow of dvādaśī. On dvādaśī, the
day after ekādaśī, when he was about to break his ekādaśī fast, the great
mystic yogi Durvāsā appeared in his house and became his guest. King
Ambarīṣa respectfully received Durvāsā Muni, and Durvāsā Muni,
after accepting his invitation to eat there, went to bathe in the Yamunā
River at noontime. Because he was absorbed in samādhi, he did not
come back very soon. Mahārāja Ambarīṣa, however, upon seeing that
the time to break the fast was passing, drank a little water, in
accordance with the advice of learned brāhmaṇas, just to observe the
formality of breaking the fast.
"By mystic power, Durvāsā Muni could understand that this had
happened, and he was very angry. When he returned he began to
chastise Mahārāja Ambarīṣa, but he was not satisfied, and finally he
created from his hair a demon appearing like the fire of death. The
Supreme Personality of Godhead, however, is always the protector of
His devotee, and to protect Mahārāja Ambarīṣa, He sent His disc, the
Sudarśana-cakra, which immediately vanquished the fiery demon and
then pursued Durvāsā, who was so envious of Mahārāja Ambarīṣa.
"Durvāsā fled to Brahmaloka, Śivaloka and all the other higher planets,
but he could not protect himself from the wrath of the Sudarśanacakra. Finally he went to the spiritual world and surrendered to Lord
Nārāyaṇa, but Lord Nārāyaṇa could not excuse a person who had
46 • It Is Not A Day—It Is Kṛṣṇa
to learn, then to practice, and then to realize.
What is the speciality of today that gives it the name
ekādaśī? It is the eleventh day from the dark moon day
(Amāvasyā) and from the full moon day (Pūrṇimā). We have
eleven senses—five working senses and five knowledgeacquiring senses. That makes ten, and the mind is the
eleventh. With these eleven senses we should try to become
nearer to Kṛṣṇa. ekādaśī—by our eleven senses we do ‘upavāsa’.
Upa means ‘very near’ and vāsa means 'to reside.' On the
offended a Vaiṣṇava. To be excused from such an offense, one must
submit to the Vaiṣṇava whom he has offended. There is no other way
to be excused. Thus Lord Nārāyaṇa advised Durvāsā to return to
Mahārāja Ambarīṣa and beg his pardon.
"By the order of the Supreme Personality of Godhead Viṣṇu, Durvāsā
Muni immediately went to Mahārāja Ambarīṣa and fell at his lotus
feet. Mahārāja Ambarīṣa, being naturally very humble and meek, felt
shy and ashamed because Durvāsā Muni had fallen at his feet, and
thus he began to offer prayers to the Sudarśana-cakra just to save
Durvāsā.
"What is this Sudarśana-cakra? The Sudarśana-cakra is the glance of the
Supreme Personality of Godhead by which He creates the entire
material world. Sa aikṣata, sa asṛjata. This is the Vedic veṚṣion. The
Sudarśana cakra, which is the origin of creation and is most dear to the
Lord, has thousands of spokes. This Sudarśana cakra is the killer of the
prowess of all other weapons, the killer of darkness, and the
manifestor of the prowess of devotional service; it is the means of
establishing religious principles, and it is the killer of all irreligious
activities.
"Without his mercy, the universe cannot be maintained, and therefore the
Sudarśana-cakra is employed by the Supreme Personality of Godhead.
"When Mahārāja Ambarīṣa thus prayed that the Sudarśana-cakra be
merciful, the Sudarśana-cakra, being appeased, refrained from killing
Durvāsā Muni, who thus achieved the Sudarśana-cakra’s mercy.
Durvāsā Muni thus learned to give up the nasty idea of considering a
Vaiṣṇava an ordinary person (vaiṣṇave jāti-buddhi). Mahārāja Ambarīṣa
belonged to the kṣatriya group, and therefore Durvāsā Muni considered
him lower than the brāhmaṇas and wanted to exercise brahminical
power against him.
“By this incident, everyone should learn how to stop mischievous ideas of
neglecting Vaiṣṇavas. After this incident, Mahārāja Ambarīṣa gave
Durvāsā Muni sumptuous food to eat, and then the King, who had
been standing in the same place for one year without eating anything,
also took prasāda. Mahārāja Ambarīṣa later divided his property among
his sons and went to the bank of Mānasa-sarovara to execute
Mādhava Tithi (Glories of Ekādaśī)• 47
ekādaśī day, we should try to be somehow nearer to Kṛṣṇa,
with our entire mind and body, and with all our senses.
Not following ekādaśī will be harmful to us. On ekādaśī the
moon comes closer to the Earth, and therefore it attracts water
from everywhere—from the sea, from the river, from our
bodies, and so on. If one takes any grains on this day, the
grains become like blotting-paper. If you drink water, the
water will very soon pass out from the body. However, if you
take grains and water together, the grains become like blotting
paper or cotton—grains hold the water.
Even if you squeeze the cotton, some water will remain.
Similarly, if you eat any grain, it becomes like a sponge. It will
hold a lot of water. The moon will attract that water, and all
your diseases will increase. You can see this in the sea or
ocean. At this time there are high tides and the waves become
very high.
Similarly, it is like this in our bodies. If a person already
has some disease, his disease increases from ekādaśī to
Pūrṇimā and ekādaśī to Amāvasyā. We have tested this in
hospitals, and we see that of those who die in hospitals, most
of them die on these days.
Control your eating on ekādaśī, and do not take grains. It is
better to perform nirjalā, complete fasting, with no water.
Today in India, so many people observe nirjalā-ekādaśī - even
young boys, and even when the temperature outside is 48
degrees Celsius. Still these people observe nirjalā. No harm at
all comes to such persons by this; rather, this fasting removes
all diseases.
Be careful to observe ekādaśī in such a way that you will
become nearer to Kṛṣṇa—to Kṛṣṇa and to those personalities
and things related to the Lord. This includes Tulasī, Gaṅgā,
Yamunā, Vṛndāvana, Girirāja, and any temple of Śrī-Sri
Rādhā-Kṛṣṇa. Mostly it refers to His pure devotees-the rasika
and tattva-jña uttama-adhikārīs (first class pure devotees), and
even to madhyama-adhikārīs (intermediate devotees). If you are
associating with them, living in Vṛndāvana, being near to the
devotional meditation.” (Śrīmad-Bhāgavatam, Canto 9 Chapter 4
Summary, and Canto 9 Chapter 5 Summary by Śrīla Prabhupāda
Bhaktivedānta Svāmī Mahārāja)]
48 • It Is Not A Day—It Is Kṛṣṇa
Tulasī plant, to Purī-dhāma where Śrī Caitanya Mahāprabhu
resided for some time, to Śrī Govinda Temple and Śrī
Gopīnātha Temple, and to all temples, and if you are praying
and hearing hari-kathā, you will become nearer to Kṛṣṇa. This
is called upa (near)-vāsa (residing). Try not to do any worldly
activities on ekādaśī.
We should utilize at least one day in two weeks to be
closer to Śrī Śrī Rādhā and Kṛṣṇa, and in that way you will not
lose your bhakti. Your bhakti will certainly increase by Their
association, and therefore Kṛṣṇa has arranged this
opportunity—He Himself has become ekādaśī. In the form of
ekādaśī, He invites us: “Today you should give your eleven
senses to Me.” This is a very good thing—Kṛṣṇa has become
ekādaśī—so we should try to observe it.
Kṛṣṇa called His cakra and ordered him to go to Śiśupāla,
and in one second that cakra cut off Śiśupāla’s head. In the
Vedic scriptures we see that whenever Kṛṣṇa takes His cakra
and throws it, it cuts off that person’s head in a second. Why,
then, did the cakra pursue Durvāsā, who was quickly running
away from it, for one entire year, and still it did not reach him
to cut his head? Why? What is the reason? Why was the cakra
not cutting his head? It did not cut his head even after one
minute, two minutes, three minutes, one hour, two hours, or
even one month. It took nearly one entire year, but it still did
not cut off his head. Why did it continue to remain two fingers
away? What is the reason?
[Devotee:] Because Ambarīṣa Mahārāja was praying to
Lord Viṣṇu for the benediction that nothing should harm
Durvāsā.
[Śrīla Nārāyaṇa Mahārāja:] No, this is not the reason.
Ambarīṣa Mahārāja can never be opposed to Kṛṣṇa’s will. If
Nārāyaṇa or Kṛṣṇa throws the Sudarśana-cakra, it must cut
off the person’s head.
Sudarśana-cakra is not only a weapon. The word
Sudarśana means ‘auspicious vision’. By connection with that
auspicious vision one will not die. He will not be destroyed,
either by cutting of his head or by any other means.
Durvāsā Ṛṣi is a pure Vaiṣṇava; he is a manifestation of
Śaṅkara, Lord Śiva. He is the greatest of all Vaiṣṇavas
Mādhava Tithi (Glories of Ekādaśī)• 49
('vaiṣṇavānāṁ yathā śambhuḥ')10. He wanted to glorify bhakti
(pure devotion to Kṛṣṇa) and the power of the devotees of
Kṛṣṇa—in an indirect way. He can give any benediction to
anyone, and he even gave a benediction to Śrīmatī Rādhikā.
Rādhikā received from him the benediction that whatever She
cooked would be sweeter than nectar, and that is the special
feature of Her cooking.
How is it possible for a person who wanted to glorify
bhakti and Kṛṣṇa to be opposed to a person like Ambarīṣa
Mahārāja? Durvāsā Ṛṣi is a high-class brāhmaṇa and a yogī,
and he is immortal. He lives in Brahma-loka11, not on this
Earth planet.
Mahārāja Ambarīṣa was always chanting Hare Kṛṣṇa Hare
Kṛṣṇa, Govinda Dāmodara Mādhaveti, and other devotional
hymns (kīrtanas). He was very simple. He used to personally
perform many services, such as collecting flowers and making
10
nimna gānāṁ yathā gaṅgā devānām acyuto yathā
vaiṣṇavānāṁ yathā śambhuḥ purāṇānāṁ idaṁ tathā
“Just as the Gaṅgā is the greatest of all rivers, Lord Acyuta the supreme
among deities and Lord Śambhu (Śiva) the greatest of Vaiṣṇavas, so
Śrīmad-Bhāgavatam is the greatest of all Purāṇas.” (Śrīmad-Bhāgavatam,
12.13.16)]
11 Śukadeva Gosvāmī continued: Thus being satisfied in all respects, the
great mystic yogi Durvāsā took permission and left, continuously
glorifying the King. Through the skyways, he went to Brahmaloka,
which is devoid of agnostics and dry philosophical speculators.
PURPORT (by Śrīla Prabhupāda Bhaktivedānta Svāmī Mahārāja)
Although Durvāsā Muni went back to Brahmaloka through the spaceways, he did not need an airplane, for great mystic yogis can transport
themselves from any planet to any other without any machine. There is
a planet named Siddhaloka whose inhabitants can go to any other
planet because they naturally have all the perfection of yoga practice.
Thus Durvāsā Muni, the great mystic yogi, could go through the
skyways to any planet, even to Brahmaloka. In Brahmaloka, everyone
is self-realized, and thus there is no need of philosophical speculation
to come to the conclusion of the Absolute Truth. Durvāsā Muni’s
purpose in going to Brahmaloka was apparently to speak to the
residents of Brahmaloka about how powerful a devotee is and how a
devotee can surpass every living entity within this material world. The
so-called jñānīs and yogīs cannot compare to a devotee. (ŚrīmadBhāgavatam 9.5.22)]
50 • It Is Not A Day—It Is Kṛṣṇa
garlands for Kṛṣṇa in the form of the Deity. And, regarding
the control and maintenance of his kingdom, he gave that job
to his ministers. No one could realize that he was such a highclass devotee.
A devotee who is always purely chanting Hare Kṛṣṇa Hare
Kṛṣṇa while doing his worldly job and maintaining his life is
greater than any yogi or brahma-jñānī (one who has realized
the impersonal feature of the Supreme Lord) like Durvāsā. He
may not have attained his spiritual position, but still he is so
much higher then any brahma-jñānī.
Sudarśana-cakra knew, "Durvāsā is also my devotee. He
wants to glorify bhakti, the Lord’s devotee, and the Supreme
Lord Himself. Since he is going to glorify them in an indirect
way, I will also act in an indirect way. I will not cut his head,
but I will pursue him. I will do this in order to create fear in all
those who are against the Lord’s devotees. They will
understand that Sudarśana-cakra always protects all devotees,
like Prahlāda Mahārāja, Gajendra and others.
Ambarīṣa Mahārāja was thinking, “What shall I do? On
one hand, if I drink caraṇāmṛta (the water that has bathed the
Deity of the Lord), then I will be neglecting that brāhmaṇa-yogī,
but on the other hand I must consider ekādaśī. If I do not
properly observe ekādaśī (which includes concluding it by
honoring the Lord’s prasāda at the proper time the next day),
that means I am neglecting ekādaśī. What is more harmful—to
disobey a brāhmaṇa or to disobey bhakti?”
He concluded, “I may disobey thousands upon thousands
of brāhmaṇas like this brahma-jñanī-yogī, but I cannot disobey
the holy name or ekādaśī.”
The Vaiṣṇavas utter this prayer before honoring mahāprasāda, the remnants of the Lord’s foodstuffs)
mahā-prasāde govinde, nāma-brahmaṇi vaiṣṇave,
svalpa-puṇya-vatāṁ rājan, viśvāso naiva jāyate
(Those who have very few pious activities to their credit
can never develop faith in mahā-prasāda, in Śrī Govinda, in the
holy name of the Lord, or in the Vaiṣṇavas." [from Skanda
Purāṇa, quoted in Caitanya-caritāmṛta, Antya-līlā, 16.96
purport]). We cannot disobey harināma or ekādaśī.
ekādaśī is the mother of devotion. If you observe ekādaśī,
bhakti will surely come. It may seem like a very ordinary thing,
Mādhava Tithi (Glories of Ekādaśī)• 51
but it is not ordinary at all. Mahārāja Ambarīṣa took some
caraṇāmṛta, which was not pāraṇa (breaking the fast) and also
pāraṇa at the same time, because this water is not like a grain
or a food. When one observes nirjalā ekādaśī (fasting even from
water), if one drinks water the next day at the specified time
for breaking the fast, then that water is also considered pāraṇa.
Otherwise, if one is taking fruits and water on ekādaśī, he will
have to break the fast with a grain. Mahārāja Ambarīṣa was
observing nirjalā for three days. On the first day he drank
water one time, on the last day (dvādaśī, the day after ekādaśī)
one time, and in between, for the entire ekādaśī day he did
nirjalā. He did not sleep at night, not even for a moment.
Rather, he was always chanting and remembering Śrī Kṛṣṇa’s
name and glories. This is the process of ekādaśī.
We are not qualified like Mahārāja Ambarīṣa, so Kṛṣṇa has
given us some concessions, and Śrīla Bhaktivedānta Svāmī
Mahārāja has also given more concessions to us. You can take
fruit, milk, and curd, there is no harm in that—but observe
ekādaśī. Don’t take grains. Try to take one meal in the day, but
if you are not able, you can take two times; but not three
times, four times, five times, six times—with one kilo of juice,
rabrī (an Indian sweet), one kilo of mango, fruit juice, orange
juice, and after that apple juice—not giving a rest to your
stomach, but always eating. We should not do this. One or
two meals is sufficient; and each time one should take only
enough prasāda to half-fill the stomach. Half the stomach
should remain empty. Take very little; then it is ekādaśī.
Ekādaśī Can Fulfill All Desires
[The Best ekādaśī Class Ever]
Houston, Texas: around 2001 (not sure of exact year)
You know how delicious Jagannātha prasāda is. The paṇḍās
(priests) of Jagannātha’s temple brought some prasāda to Śrī
Caitanya Mahāprabhu, who was performing kīrtana with His
associates: Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare,
Hare Rāma Hare Rāma Rāma Rāma Hare Hare.
In general, the paṇḍās and others in Jagannātha Purī don’t
observe ekādaśī. They think they have ‘tightened the legs of
Ekādaśī-devī and tied her upside down on the branch of a tree’
so that no one would have to observe ekādaśī. They say, “This
52 • Ekādaśī Can Fulfill All Desires
is the glory of mahā-prasāda, that even on ekādaśī, Janmāṣṭamī,
and Rāma-navamī, you have no need of special fasting. You
can take prasāda, and after that you can take betel-nut, and
sometimes cigarettes; no harm. And just go on chanting,
‘Jagannātha, Jagannātha, Jaya Jagannātha’.”
The paṇḍās considered, “If the Gauḍīya bhaktas from
Bengal, and Vaiṣṇavas from other parts of India, come here on
ekādaśī, then our mahā-prasāda will not sell and our business
will go down. Also, if all of them are observing ekādaśī and we
are not, they will laugh at us.”
For these reasons the paṇḍās offered Mahāprabhu
Jagannātha’s mahā-prasāda on ekādaśī. They thought He would
be in a dilemma, and would then take it.
What did Mahāprabhu do? He said, “We should not
dishonor mahā-prasāda, nor should we dishonor ekādaśī.” Then,
with all His devotees, He began to perform kīrtana again,
offering prayers and daṇḍavat praṇāmas to the mahā-prasāda
from so many Vedas, Upaniṣads, so many Purāṇas, and ŚrīmadBhāgavatam for the entire night.
Mahā-prasāda is Himself Kṛṣṇa:
mahā-prasāde govinde, nāma-brahmaṇi vaiṣṇave,
svalpa-puṇya-vatāṁ rājan, viśvāso naiva jāyate
[“Those who have very few pious activities to their credit
can never develop faith in mahā-prasāda, in Śrī Govinda, in the
holy name of the Lord, or in the Vaiṣṇavas.” (Skanda Purāṇa)]
Those who are not fortunate cannot honor mahā-prasāda
with the understanding that it is Govinda Himself, as they
cannot understand that Kṛṣṇa has invested His all power,
opulence, mercy, and everything in His name. The holy name
of Kṛṣṇa is Kṛṣṇa Himself, and mahā-prasāda is Kṛṣṇa
Himself, and the pure Vaiṣṇavas are also non-different from
Kṛṣṇa. There is a special power in them. We should not
neglect them.
Mahāprabhu spent His entire night in such glorification.
Then, at 4 am He went to Svarga-dvāra, to the ocean. There He
took bath, then returned to His place and performed ācamana,
put on tilaka, and did āhnika. Even though He is Kṛṣṇa
Himself, He was doing this. Why was He remembering
Kṛṣṇa? His heart is that of Rādhikā, so He remembered,
“Kṛṣṇa, Kṛṣṇa.”
Mādhava Tithi (Glories of Ekādaśī)• 53
After performing His morning duties, He offered praṇāma
and took prasāda, and then He went for darśana of Jagannātha,
Baladeva and Subhadrā. He did not see Jagannātha, Baladeva,
and Subhadrā, however. He only saw Vrajendra-nandana. He
was just about to faint, but He was caught by Candaneśvara,
the son of Sārvabhauma Bhaṭṭācārya. Sārvabhauma had told
his son, “Always go to the Jagannātha temple with
Mahāprabhu, and when He is about to faint, you should
protect Him from the fall.”
We should try to observe ekādaśī in this way—not taking so
many times water, juice fruit, milk, and so on. If you are
young and healthy, you can go the whole day and night
without taking anything, even water. If you cannot do this,
then you can take one time in the afternoon or evening. If you
are sick or weak, then you can take something small, two
times a day, to maintain your life so that you can chant, “Hare
Kṛṣṇa, Hare Kṛṣṇa.”
More concessions have been given for Western devotees
because they are weaker in body. Otherwise, they are very
strong. I have seen so many Western devotees, especially lady
devotees, who fast the entire day and night and not sleeping.
There are so many benefits from observing ekādaśī. In
colleges, hospitals and all work places, we see that leave is
given for students and workers once a week so they can take
rest, and the next day they can work with full energy.
Otherwise, they would not be able to continue their activities
over the years. They must take some rest.
This is also true regarding our stomach. In our stomach
there are some bacteria that are helpful for our health. These
bacteria are always working for our digestion, so if they
become sick or tired, then you will become sick. We should try
and give them rest for one day at least, so that the next day
they will work again with great energy.
Secondly, you see that in the ocean, especially from ekādaśī
to Pūrṇimā, there are very large waves. This is because the
moon attracts all the waters of this planet. Wherever there is
water, the moon attracts it. In our body there is much water,
and especially on ekādaśī day the moon will attract it; if there is
any disease, that disease will increase so much. It is best that
we check these things, especially grains, corn, wheat, and
54 • Ekādaśī Can Fulfill All Desires
things made by them.
It has been said that sometimes you can take water, and
there is no harm in that. If you put water on a stone, the stone
will at once become dry again; all the water will disappear. On
the other hand, if you pour water on some cotton or blotting
paper, they will soak up the water and take hours to dry.
Preparations made from grains, wheat, rice, corn, and dāla
are like cotton in our stomach. The moon attracts that water in
them and diseases increase. So many people die in hospitals
from ekādaśī to the full moon and ekādaśī to the new moon. To
check our diseases, it is very essential to follow ekādaśī.
[From Gurudeva’s June 5, 1998 lecture on ekādaśī: On
ekādaśī, the moon comes closer to the Earth, and therefore it
attracts water from everywhere—from the sea, from the river,
from our bodies, and so on. If one takes any grains on this
day, the grains become like blotting-paper. If you drink water,
the water will very soon pass out from the body. However, if
you take grains and water together, the grains become like
blotting paper or cotton—grains hold the water.
Even if you squeeze the cotton, some water will remain.
Similarly, if you eat any grain, it becomes like a sponge. It will
hold a lot of water. The moon will attract that water, and all
your diseases will increase. You can see this in the sea or
ocean. At this time there are high tides and the waves become
very high.]
These are external reasons, for the body. I have told this for
those who are attached to their bodies.
Even persons who do not believe in God should observe
ekādaśī. In India, all kinds of devotees follow ekādaśī—
Māyāvādīs (impersonalists), Śaivas (worshipers of Lord Śiva),
Śāktas (worship of Durgā-devī), and Gaṇeśa worshipers. Both
ladies and males, and children follow, but nowadays
everything is finishing. Almost everyone is avoiding ekādaśī,
as a very big storm from Western countries went to India and
affected everywhere.
In ancient times there was a king named Ambarīṣa
Mahārāja, and he was in a dilemma regarding whether or not
ekādaśī should be observed fully.
There was a very high class of brahma-vādī named Durvāsā
Muni who could fly in the air, and who could go to
Mādhava Tithi (Glories of Ekādaśī)• 55
Brahmaloka and everywhere else. He could disappear; he
could take any form, and whatever he would order would
happen. He could curse someone by telling him, “Oh, you
should die at once,” and that person would die. He was also a
very angry person.
Durvāsā came to the palace of Ambarīṣa Mahārāja, and
Ambarīṣa Mahārāja requested him, “Please take prasāda here
today, because it is dvādaśī today, pāraṇa day.” [On dvādaśī
day, the day following the ekādaśī fast, the fast is broken and
the ekādaśī observance is completed, by taking ‘pāraṇa’ at a
prescribed exact time. -editors]
Durvāsā said, “I will return very soon. I am going very
near, to the Yamunā River. I will take bath and do some other
things, and then I will return.”
He went, and then knowingly delayed and came back late.
Before he returned, only a few minutes remained before
pāraṇa time. Ambarīṣa Mahārāja was thinking, “What shall to
do? On one side, if I take pāraṇa I will be dishonoring that
mahā-mahā-brahma-vādī, and on the other side, if I honor that
brahma-jñānī I will be dishonoring ekādaśī.”
If anyone observes ekādaśī without taking water, but does
not take pāraṇa in time, then the fruits from ekādaśī go away.
Ambarīṣa Mahārāja therefore wondered what to do. At last he
decided, “Let the brahma-vādī be angry, no harm. He will come
and curse me, saying, ‘You should die.' No harm. In my next
birth I will again be okay. On the other hand, if I dishonor
ekādaśī and do not take pāraṇa in the proper time, then my
bhakti will go away. I will be dishonoring Kṛṣṇa Himself, the
Supreme Personality of Godhead, and I will be ruined forever.
If my bhakti leaves, then what will be the use of honoring
brahma-vādīs and doing other things? I should not dishonor
bhakti.”
He then took caraṇāmṛta (the water that bathed his Deity) without Tulasī, only water - because he had done nirjalā, a full
fast, on the previous day. If he had not done nirjalā, then water
would not have been sufficient to observe the pāraṇa. He
would have had to take some grain or anything similar. Thus,
he took only one drop of caraṇāmṛta to observe pāraṇa.
That Ṛṣi then returned. Knowing (by his trance) that
Ambarīṣa Mahārāja had taken the caraṇāmṛta, He gave a curse.
56 • Ekādaśī Can Fulfill All Desires
He took one hair from his dread-lock (matted locks) and told
it, “You should become fire.” At once that hair became a big
and powerful fire demon; Kṛtyā, a rākṣasī, or man-eating,
demon. The fire demon asked Durvāsā, “What I should do?”
The Ṛṣi replied, “Oh you should at once burn Ambarīṣa
Mahārāja to ashes!” He is inimical to brahma-jñānī ṛṣis! He
doesn’t know how to honor me!" Kṛtyā attacked at once, but
Kṛṣṇa’s Sudarśana Cakra (Kṛṣṇa’s ultimate disc-weapon) was
there, always protecting devotees.
We have no faith in Kṛṣṇa’s protection—or perhaps just a
little, a shadow. We do not really believe that Kṛṣṇa will come,
and Cakra will come, and save us. Sudarśana is always here
and there. He never destroys anyone; rather he gives sudarśana, a light by which you can see Kṛṣṇa. He is always
saving devotees everywhere, because he can go everywhere.
He was watching and observing Durvāsā Ṛṣi and
Ambarīṣa Mahārāja. He came at once. In a moment he burnt
that very big fire-demoness and began to pursue Durvāsā Ṛṣi.
Why was he following Durvāsā? He can fly faster than
Durvāsā, so why did he not catch and destroy him? Why did
he only continue chasing him? This is because Durvāsā Muni
was actually Śaṅkara, and Śaṅkara is a bhakta. The apparently
demonic behavior of Durvāsā Muni was only to glorify
Ambarīṣa Mahārāja. Durvāsā is actually a high class of
devotee. He is Śaṅkara. Cakra was following only to make a
show, to make a pastime in order to glorify Ambarīṣa
Mahārāja and ekādaśī. Otherwise, even Śaṅkara cannot escape
Sudarśana cakra. He could have been burnt. But Śaṅkara is a
manifestation of Kṛṣṇa; in Brahmaloka he is Sadāśiva, Viṣṇutattva. Knowing this Sudarśana cakra only chased him.
Durvāsā Ṛṣi went first to the planet of his father, Brahmā,
who refused to help him. He then went to the planet of Lord
Śiva, but Śiva (Śaṅkara) also refused. And finally he
approached Lord Viṣṇu, who refused and told him, “I am not
independent. I am dependent on My bhaktas.”
If someone gets a thorn in his foot, that thorn cannot be
removed from his head; it must be removed from his foot.
Viṣṇu told him, “Bhaktas are My feet; they are My heart. I
cannot save you. Go back to Ambarīṣa Mahārāja, and if he
accepts and forgives you, then okay.”
Mādhava Tithi (Glories of Ekādaśī)• 57
Durvāsā Ṛṣi immediately returned to Earth, to the palace
of Ambarīṣa Mahārāja. He fell flat at the feet of Ambarīṣa
Mahārāja and begin to pray “Oh, please forgive me.”
Ambarīṣa replied, “You should forgive me. It was because of
me that Sudarśana cakra chased you everywhere and made
you suffer. First, take prasāda; then we will discuss whatever
you like.” Mahārāja Ambarīṣa then served delicious prasāda to
Durvāsā Ṛṣi, who saw the glory of Ambarīṣa Mahārāja.
aho ananta-dāsānāṁ mahattvam dṛṣṭam adya me
kṛtāgaso 'pi yad rājan maṅgalāni samīhase
[“My dear king, today I have experienced the greatness of
a Vaiṣṇava, for although I have committed a grievous offense
by trying to kill you, you have prayed for my protection and
well being.” (Śrīmad-Bhāgavatam, 9.4.68)]
Durvāsā Ṛṣi said, “Oh, today I have seen how glorious the
Vaiṣṇavas are. So, today I must observe ekādaśī to become a
devotee like you.”
If you want to become a devotee like Ambarīṣa Mahārāja,
or like the parents of Kṛṣṇa, Nanda and Yaśodā, then you
must follow ekādaśī. Nanda and Yaśodā followed ekādaśī in
Vṛndāvana, and from Vṛndāvana they came to Ambikā-kānana
near Mathurā and followed there. If they were doing this, why
should we not? We must observe ekādaśī, and with care. Then,
bhakti will come to us automatically.
We must follow ekādaśī under the guidance of pure
Vaiṣṇavas, and also perform kīrtana under such guidance. If
you are doing bhakti, that is okay. But if he is under the
guidance of a devotee who has relation with Vraja, who has
Vraja- bhakti, who is rasika, knowing all tattvas, that pure
devotee can remove all doubts and can put Rādhā, Kṛṣṇa, and
Mahāprabhu in your heart. Under the guidance of this caliber
of Vaiṣṇava, be always in Vṛndāvana, and always chant and
remember. Both at the same time, chant the holy name of
Kṛṣṇa and remember the pastimes related to that name.
For example, if you are singing, “Govinda Dāmodara
Mādhaveti, Govinda Dāmodara Mādhaveti,” you can
remember the pastimes of Govinda. When there was torrential
rains sent by the demigod Indra, Kṛṣṇa held up Girirāja
Mountain for seven days to protect the residents of
Vṛndāvana. After seven days, Indra realized that he had
58 • Ekādaśī Can Fulfill All Desires
committed a great offense at Kṛṣṇa’s lotus feet. He came to
Kṛṣṇa with his elephant and Surabhi cow. He performed
Kṛṣṇa's abhiṣeka (a sacred bathing ceremony), and then told
Him, “O, You are the protector of go—the cows, gopas—the
cowherd men and boys, gopīs—the cowherd women and girls,
govatsa—the calves, the land, and all the other residents of
Gokula So, Your name is appropriately ‘Govinda.'” You can
remember this pastime, for example.
You can also remember the pastimes of Dāmodara. You
can remember the pastime of Yaśodā binding Kṛṣṇa and
Kṛṣṇa weeping, “Mother, Mother, don’t beat Me.”
Once, Śrīmatī Rādhikā and the gopīs were there sitting with
Kṛṣṇa. Lalitā took the corner of Śrīmatī Rādhikā's veil and a
corner of Kṛṣṇa’s pītāmbara, and tied the two corners together.
Then, all the gopīs began to sing the kīrtanas of marriage, and
Viśākhā became the priest. When Rādhikā realized what was
happening She started to run away, but Kṛṣṇa was bound to
Her. The gopīs bound Kṛṣṇa so He could not leave Śrīmatī
Rādhikā, He would always be with Her. In this way, He is
Rādhā-Dāmodara.
We remember Rādhā-Dāmodara. Śrīla Rūpa Gosvāmī
established the Deity of Rādhā-Dāmodara, not YaśodāDāmodara. Yaśodā-Dāmodara is only a part of RādhāDāmodara. We should remember and chant like this, and
always being in Vṛndāvana, thinking, “We are in Vṛndāvana
with Vrajavāsīs.”
Also, when you are chanting:
jayatāṁ suratau paṅgor mama manda-mater gati
mat-sarvasva-padāmbhojau rādhā-madana-mohanau
[“All glories to the all-merciful Śrī Rādhā-MadanaMohana! Although I am lame, foolish and devoid of
intelligence, Your lotus feet are my refuge and my
everything!” (Caitanya-caritāmṛta, Ādi-līlā, 1.15)]
dīvyad-vṛndāraṇya-kalpa-drumādhaḥ
śrīmad ratnāgāra-siṁhāsana-sthau
śrī-śrī-rādha-śrīla-govinda-devau
preṣṭhālībhiḥ sevyamānau smarāmi
[“I meditate upon Śrī Śrī Rādhā-Govinda-deva, who are
seated beneath a kalpa-vṛkṣa tree on an effulgent bejeweled
siṁhāsana in the supremely beautiful land of Vṛndāvana,
Mādhava Tithi (Glories of Ekādaśī)• 59
where They are always being served by Their beloved sakhīs,
headed by Lalitā and Viśākhā. This Govinda, this pastime
surrounded by all the gopīs.” (Caitanya-caritāmṛta, Ādi-līlā, 1.16)]
You can remember the pastimes of Kṛṣṇa surrounded by
all the gopīs.
And when you chant this verse (below), you can remember
Kṛṣṇa as Gopīnātha under this shade of Vaṁśī-vaṭa.
śrīmān rāsa-rasārambhī vaṁśīvaṭa-taṭa-sthitaḥ
karṣan veṇu-svanair gopīr gopīnāthaḥ śriye'stu naḥ
["Śrī Gopīnātha, who originated the transcendental mellow
of the rāsa dance, always stands beneath the Vaṁśī-vaṭa tree,
attracting all the kiśorī-gopīs with the sound of His flute,
thereby showering me with auspiciousness." (Caitanya-caritāmṛta,
Ādi-līlā, 1.17)]
Thinking that we are in Sevā-kuñja, or that we are under
the shade of Vaṁśī-vaṭa, especially under the guidance of
Śrīla Rūpa Gosvāmī, and chanting and remembering, our
ekādaśī will then be observed well.
Śyāmarāṇī dāsī: Gurudeva, we always hear that we should
not take grains on ekādaśī because sins are stored in them on
that day, but why can we not take certain vegetables, like
tomato and laukī?
Śrīla Nārāyaṇa Gosvāmī Mahārāja: It is not like with
grains. They do not have the qualities of grain, corn, wheat,
and dāla [in that they don’t act like a blotter paper of a ball of
cotton]. Especially it has been told, by a special story, that on
the very day of ekādaśī, all sins, including brahma-hatyā (the
killing of a brāhmaṇa), mātṛ-hatyā (the killing of one’s mother),
go-hatyā (the killing of a cow) take shelter in grains and the
things prepared by grains. And in addition śāstra prohibits
taking certain vegetables and other foodstuffs.12
A concession has been made for the Western devotees and
in India for weak persons. If you are not observing the rules
12 Scriptures like Hari- bhakti-vilāsa state that such foodstuffs create
changes in the body and consciousness that are detrimental to the
observance of ekādaśī. Sinful reactions don’t take shelter in foodstuffs
other than grains and beans. Scriptures like Manu-saṁhitā and Manusmṛti state that certain foodstuffs are prohibited on ekādaśī because they
change their qualities on that day, and thus their ingestion creates
disturbances in the consciousness.
60 • Ekādaśī Can Fulfill All Desires
and prohibitions, then all kinds of sin will come to you; and if
you have some bhakti, it will be destroyed.
Weak persons can take something, as they like, but it must
be within the foodstuffs allowed for ekādaśī. Children can also
take as they like, but their mother and father should take care
that they only take fruits and other foods allotted for ekādaśī.
In evening class, we will discuss how we can develop our
Kṛṣṇa consciousness; how we can follow Caitanya
Mahāprabhu and the teachings of Rūpa and Raghunātha. We
are only here for one day, so what can I tell? If we would be
here for seven days, or ten days, as we are in other cities, then
we could speak on one subject as a theme. No harm, though; I
think that all are inspired by hearing this topic today.
My request is: don’t be weak, have great faith in your
Guru, in your śikṣā-guru, in devotees, and in the pure Name. If
you have no taste, then again and again continue to chant,
because the Name is Kṛṣṇa Himself. It will give you darśana of
Kṛṣṇa. Kṛṣṇa is coming to you in the shape of ekādaśī, in the
shape of His Name, but you are thinking, "Oh, it is enough to
chant in any way: ‘lahstom pahstum;' one round, two rounds;
and without attention. Don’t be like this. Kṛṣṇa, His Name,
and ekādaśī can fulfill all our desires, and can even give vrajaprema.
Wealth cannot save us or solve our problems. But this can
fulfill all kinds of desires and solve all kinds of problems.
Have a very strong belief in the Name, and observe ekādaśī,
Janamāṣṭamī, Rāma-navamī, Nṛsiṁha-caturdaśī, Mahāprabhu’s
Birthday; and especially try to honor devotees. Don’t neglect
devotees by mind or by heart. Don’t have any enemies.
Gaura Premānande!
Anu-kalpa
Restricted foods on ekādaśī:
(1)Tomatoes, eggplants, cauliflower, broccoli, bell pepper,
beets, bitter melon (karelā), laukī, parmal, toroi, kunli,
drumsticks, bhiṇḍi (lady fingers or okra), banana flower.
(2)Peas, chickpeas and all types of beans, including products
made from beans [pāpaḍa (wafers), tofu, tempeh
Mādhava Tithi (Glories of Ekādaśī)• 61
(Indonesian foodstuff made from fermented soya beans; a
dish made by frying this), etc.]
(3)All leafy vegetables: spinach, salads, cabbages, etc., and
leafy herbs like parsley, coriander leaves, celery, curry
leaves, etc.
(4)Grains: millet, barley, farina, pasta, rice, corn, etc. all types
of flour made from grains and beans (like rice flour,
chickpea flour, urad dāla flour, etc.)
(5)Starches from corn or grains, and products made from and
mixed with these starches like: baking soda, baking
powder, certain soft drinks with corn syrup, custard,
certain yogurts, puddings, certain cream & cottage
cheeses, certain sweets, candies, tapioca balls, etc.
(6)Oils made from grains: corn oil, mustard oil, sesame oil,
etc., and products fried in these oils: nuts, potato chips
and other snack foods.
(7)Honey and sweets made with starches.
Spices used on ekādaśī: black pepper, fresh ginger, pure
salt and fresh turmeric, all taken from a new and clean
package.
Spices not used on ekādaśī: hing (asafetida), sesame seeds,
cumin, fenugreek, mustard, tamarind, fennel, cardamom,
nutmeg, etc.
Foods that can be taken on ekādaśī
(1)
All fruits (fresh and dried), all nuts and oils made from
nuts.
(2)
Potatoes, pumpkin, cucumber, radish, squash, lemon,
avocado, olives, coconut, buckwheat, all sugars.
(3)
All pure milk products.
Important Letter about ekādaśī
Devotees often ask about the proper way to observe ekādaśī in the
strictest sense. The following letter is written by Śrīla Bhaktivedānta
Nārāyaṇa Gosvāmī Mahārāja, at the Śrī Keśavajī Gauḍīya Maṭha in
Mathurā, India, on July 11, 1993. We hope this will be helpful.
Please accept my heartly blessings. All glories to Śrī Śrī
Guru and Gaurāṅga and Śrī Śrī Rādhā Vinoda-viharī.
62 • Important Letter about ekādaśī
I received your letter sent to Navīna Kṛṣṇa Brahmacārī.
You have inquired about nirjalā-ekādaśī and cāturmāsya-vratas. I
think you have Hari- bhakti-vilāsa and you have all read these
topics in that book. You have also read in Śrīmad-Bhāgavatam
about Ambarīṣa Mahārāja who always used to do nirjalāekādaśī. From Hari-bhakti-vilāsa and from the example of
Ambarīṣa Mahārāja’s vrata, we know that on the day before
ekādaśī we should take prasāda only one time, and we should
not take any water—even at night. On the second day we
should take no water and no mahā-prasāda, throughout the
entire day and night. We should not sleep. We should observe
brahmacarya, always chant and hear hari-kathā, and we should
read bhakti books. Also, we should always remember the
pastimes of Kṛṣṇa, using our eleven indriyas (senses) in His
service. On the next day, after worshiping the Deities, we can
take pāraṇa, the remnant food grains of mahā-prasāda.
By chance, if Nityānanda Prabhu’s or Advaita Ācārya
Prabhu’s birthday comes in that day (dvādaśī), and we want to
maintain our vrata, we will break the ekādaśī-vrata by taking
Kṛṣṇa caraṇāmṛta. No food grains are to be taken, but on that
day we can take water. And on the next day, after worshiping
Nityānanda Prabhu or Advaita Ācārya, we will break the
vrata by remnants of mahā-prasāda food grains.
All this has been told for persons who are able to do so.
Those who are not able should follow Śrīla Prabhupāda
Bhaktivedānta Svāmī Mahārāja’s guidelines.13 In Kali-yuga,
only rare persons can follow, but if anyone wants to follow,
that is very good. I have seen generally that our Gurudeva,
Śrīla A. C. Bhaktivedānta Svāmī Mahārāja, Pūjyapāda
Śrīdhara Mahārāja, Pūjyapāda Mādhava Mahārāja, Pūjyapāda
Bhakti-vilāsa Tīrtha Mahārāja, Pūjyapāda Bhāratī Mahārāja,
and other respected ācāryas did not do nirjalā when they
became elderly. They used to take milk, curd, fruit juice,
boiled potato, plantains, and other vegetables with ekādaśī salt.
But I have also seen Vaiṣṇavas doing nirjalā ekādaśī. You can
follow which is suitable to you.
13 Śrīla Mahārāja has often explained that Śrīla Prabhupāda
Bhaktivedānta Svāmī Mahārāja was dealing in certain ways with
beginners, knowing that they would come to stricter standards later
on.
Mādhava Tithi (Glories of Ekādaśī)• 63
Somehow we should try to remember Kṛṣṇa, along with
His associates and His pastimes, throughout the day and
night. Don’t sleep, and don’t be lazy. If anyone does nirjalā
ekādaśī but at the same time gets a headache, becomes nervous,
becomes lazy, and he does not remember Kṛṣṇa, then there is
no use of doing nirjalā. Somehow our hearts should always
remember Kṛṣṇa’s pastimes. The main objective of all our
activities should be to somehow or other keep our heart
always at the lotus feet of Kṛṣṇa, by hook or crook.
Regarding, cāturmāsya, we should try to follow Hari-bhaktivilāsa and Śrīla Bhaktivinoda Ṭhākura. Śrīla Bhaktivinoda
Ṭhākura has written an article in which he has explained what
to eat and what not to eat in each of the four months, but he
did not include certain prohibitions. So you should read Haribhakti-vilāsa and try to follow it. If you take fruits, they should
be taken once in a day, not again and again, so many times in
a day. I only try to follow my Gurudeva. We should follow
our Gurudeva.
Regarding serving the Deities during Cāturmāsya,
certainly we cannot keep our fingernails so long. We try to be
neat and clean to serve the Deities.
During the four-month cāturmāsya-vrata, we should bathe
the Deities with pañcāmṛta (yogurt, milk, ghee, honey, and
sugar), and this pañcāmṛta should be taken by us. At that time
it becomes pañcāmṛta-caraṇāmṛta, and therefore it should be
taken. This is also true in the case of dahī (yogurt) and madhu.
Madhu, honey, is prohibited, but when it is included in that
pañcāmṛta, it can also be taken. Only during nirjalā-ekādaśī is
pañcāmrta-caraṇāmrta prohibited, although it can be taken after
breaking fast.
We should try to follow the culture and activities of
Vaiṣṇava behavior. Whether outsiders criticize or not, we
should try to follow all principles strictly. This is pracāra. We
should not leave the bhakti cult in any way. Once an Indian
devotee prayed to Śrīla Bhaktivedānta Svāmī Mahārāja, “I
have not shaved, I will take only tulasī-mālā on my neck, and
I will not do Kārtika-vrata or ekādaśī-vrata. But I will follow
you and I want to live with you.” Śrīla Svāmī Mahārāja
rejected the proposal. Actually, in our cult we don’t shave
64 • Important Letter about ekādaśī
daily.14 Brahmacārīs and sannyāsīs should only shave one time
in a month as we have seen Śrīla Prabhupāda Bhaktisiddhānta
Sarasvatī and his followers do, and we have also heard about
Caitanya Mahāprabhu and His followers doing.
We don’t follow any other Purāṇas or Mahābhārata. We
follow Caitanya Mahāprabhu and His followers. When there
is any discrepancy between the Vedas and the Purāṇas, that is,
Bhāgavata, we will follow Śrīmad Bhāgavatam. We should try
to follow Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī and
our guru-paramparā. I have not read Mahābhārata so deeply,
but I know the Vaiṣṇava paramparā. We don’t touch Tulasī on
the dvādaśī day. We should follow this. And if you have seen
Mahābhārata with your own eyes, then there is no harm that
on Amāvasyā we do not touch Tulasī.
We hope this letter will find you in good health and Kṛṣṇa
Consciousness,
Your ever well-wisher,
Svāmī B. V. Nārāyaṇa.
14 Śrīla Mahārāja has often explained that Śrīla Prabhupāda
Bhaktivedānta Svāmī Mahārāja was dealing in certain ways with
beginners, knowing that they would come to stricter standards later
on.
Mādhava Tithi (Glories of Ekādaśī)• 65
Stories and Anecdotes about Ekādaśī
Deliverance of a brahma-rākṣasa
Pūjyapāda Śrīmad Bhakti-bhūdeva Śrautī Mahārāja—the
disciple of Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda was
preaching in the East India. He was a close friend and
Godbrother of Parama-gurudeva Śrīla Bhakti-prajñāna Keśava
Gosvāmī Mahārāja. He preached the pure devotion to the
elderly people as well as children in the villages. After one
such village preaching program, he inquired from the children
of the village if there was any suitable place to stay in the
night. The children directed him to a nearby abandoned
house. He entered the isolated home, laid down his mat and
proceeded to take rest for the night.
About twelve in the midnight he heard a ferocious voice
waking up, “I am a brahma-rākṣasa. I devour anyone who stays
in this house. I am also going to devour you.” Despite hearing
the ferocious voice, Śrīmad Bhakti-bhūdeva Śrautī Mahārāja
remained completely unperturbed. He contemplated in his
mind that only way to rescue this wretched soul suffering in
the ghostly body is to donate him the benefit of one ekādaśī.
The ghostly body is generally even more painful than the
existence in the hell. As soon as Śrīmad Bhakti-bhūdeva Śrautī
Mahārāja took water in his hand and sprinkled in the
direction of the brahma-rākṣasa, bestowing upon him the
benefit of one ekādaśī, a voice came in that direction – “Thank
you very much for delivering me. Your bestowal of the benefit
of one ekādaśī has rescued from the ghastly body of a brahmarākṣasa. I am feeling a tremendous relief. I cannot repay for
your magnanimous gift. I will remained eternally indebted to
you..
Offering obeisances to Śrīmad Bhakti-bhūdeva Śrautī
Mahārāja, that soul left for a better body where he could
practice the limbs of devotional service.
66 • Stories and Anecdotes about Ekādaśī
Spiritual Lottery
One may be a very poor person earning only Rs. 100 per
days. If one is borrowing Rs. 200 per day to meet one’s
expenses, then one will certainly incur the debt of about Rs.
6000 per month just for the sake of maintenance of one’s
family. However if one buys a lottery ticket worth Rs. 10 and
hits a jackpot of Rs. 1 crore, then all of one’s debt is absolved
and one instantaneously becomes a rich person.
The vow of ekādaśī is that spiritual lottery or jackpot. One
many be spiritually weak and poor, however if one observes
the vow of ekādaśī diligently, then one will become spiritual
rich and endowed.
Old lady and her husband
One old lady was afflicted by ghost. Her husband was a
keen follower of the vow of ekādaśī. He also insisted her to
follow the vow of ekādaśī. However the ghost in her body
would neither let that old lady observe the vow of ekādaśī nor
would it let her go to the Hare Kṛṣṇa temple. However the
ghost permitted that lady to visit a Christian Church. The
potency of the prayers in the Christian Church is not so great
that the ghost will be forced to leave the body of the old lady.
However simply by hearing the chanting of the Hare Kṛṣṇa
mantra or by observing a fast on the day of ekādaśī, the ghost
would be unable to live in the body of that old lady.
Whenever that lady attempted to observe the vow of ekādaśī or
visit a Hare Kṛṣṇa temple, the ghost used to get enraged and
caused the intense trembling, shivering and fits to old lady.
She used to shake like a thin plantain tree in the midst of a
cyclone. The ghost feared that her doing so would dislodge it
from her body and it would lose a comfortable habitat where
it could live as a parasite and exploit her knowledge acquiring
and working senses for enjoying mundane sense objects.
In such a situation, the old man spoke to the ghost in the
body of the old lady – “My dear friend! Why are you
preventing my good old wife from observing the vow of
Mādhava Tithi (Glories of Ekādaśī)• 67
ekādaśī or visiting a Hare Kṛṣṇa temple? Do not be afraid that
you will become homeless by letting her do so. Rather a great
prospect of your deliverance is awaiting you if you let her do
so..
Hearing the fervent prayer of the old devotee, the good
sense dawned upon that ghost and it let the old woman
observe ekādaśī. Right after the pārāṇa (completion of the vow
of ekādaśī), the old lady became permanently free from
influence of the pestering ghost and experienced a fresh sense
of relief. The ghost also left its subtle existence and received a
gross body by the mercy of the ekādaśī-devī, the personal
potency of Lord Kṛṣṇa.
The old man’s convincing talk inspired the ghost. When a
person is afflicted by ghost, one should speak such soothing
words to the ghost and bestow the benefit of one ekādaśī upon
that spirit soul, who has acquired the ghostly existence. This
will free that ghost.
Safe Delivery
A daughter-in-law of one devotee mātājī was going to give
birth to a child. The doctor prescribed the cesarean 15 delivery
predicting the normal delivery to be impossible and
dangerous. Mātājī requested five minutes of time from the
doctor to arrive upon a decision and called up Śrīpāda
Bhaktivedānta Daṇḍī Mahārāja. Śrīpāda Bhaktivedānta Daṇḍī
Mahārāja bestowed the benefit of one ekādaśī fast to the
mother. After five minutes, the doctor changed the mind and
proceeded with the normal delivery.
Remote Relief
One devotee Śrī Śivarāja Kṛsṇa Dāsa, a disciple of Śrīpāda
Bhaktivedānta Daṇḍī Mahārāja, is an Engineer in Bangalore.
He visited Śrī Navadvīpa-dhāma for annual parikramā with
the group about seventy devotees from Bangalore by train.
15The delivery of a fetus by surgical incision through the abdominal wall
and uterus (from the belief that Julius Caesar was born that way)
68 • Stories and Anecdotes about Ekādaśī
Meanwhile his elder brother in Bangalore suffered a cardiac
arrest and was admitted to the Intensive Care Unit in a
Bangalore hospital. For about fifteen days, he was a borderline case crisscrossing the thin line of life and death. His
relatives phoned Kṛṣṇa Dāsa and reported him about the illhealth of his brother. On hearing this, Śrī Śivarāja Kṛṣṇa Dāsa
felt very worried, but he expressed his inability to help as he
was situated so far away from Bangalore. That very moment,
he took some water in his hands and releasing that water on
the ground, he bestowed the benefit of one ekādaśī to his ailing
elder brother. Instantaneously his elder brother came out of
the comatose condition and began feebly inquire about Śrī
Śivarāja Kṛṣṇa Dāsa. Everyone told him that Śrī Śivarāja Kṛṣṇa
Dāsa has gone for Navadvīpa Parikramā and will return only
after ten days.
Upon the return of Śrī Śivarāja Kṛṣṇa Dāsa, he saw that his
elder brother was coming running to greet him. His elder
brother hugged him tightly and thanked him profusely for
saving his life. Even with the best of the medical care
available, the bestowal of the benefit of one ekādaśī fast had
rescued the elder brother of Kṛṣṇa from the ferocious jaws of
Yamarāja, the god of death. The elder brother was fully aware
of this and therefore he was reluctant to let go of his younger
brother Kṛṣṇa Dāsa, clutching him tightly with the fraternal
affection.
Afterward, the elder brother also took a vow to observe the
vow of ekādaśī with complete steadfastness. Having personally
experienced the live-saving grace of the vow of ekādaśī, he had
developed a steadfast attachment for the observance of the
vow of ekādaśī.
Two Muslim brothers
Two Muslim brothers in a city of India were living a handto-mouth existence. They used to pull luggage carts (rikshwas)
on the streets. Once one rich businessman hired them for
transporting a lot of goods from one location to another. It
Mādhava Tithi (Glories of Ekādaśī)• 69
was the day of Śuddhā Ekādśī. Both the cart-puller brothers
completely unaware that it was the day of ekādaśī, kept on
drawing the carts all day long transporting the goods in the
hot sun. They had not taken any food or water that particular
day. Due to the sweltering heat, exertion, thirst and hunger,
they breathed their last and were taken to the hell by the
associated of Lord Yama (the god of death).
On arrival in the hell, they saw that the residents of the hell
were suffering from the unbearable torture at the hands of
attendants of Yamarāja. They screaming, lamenting and
wailing in piteous voices. None was rescuing them from that
hellish torment. Sensing the horrible future awaiting them, the
two cart-puller brothers began to tremble with fear.
Yamarāja inquired from Citragupta who keeps the records
of one’s sins and pious merits. Citragupta reported that these
two brothers had not performed no pious activity and
engaged in many sinful activities, however they had fasted
even from water until afternoon on the day of ekādaśī,
therefore they had earned the merit of observing partial vow
of ekādaśī. Hearing this, Yamarāja ordered the immediate
release of those two brothers and had sent escorted back to the
earth planet with full respect.
On coming back to life, the two brothers reminisced and
became overjoyed on experiencing the glories of ekādaśī vrata
personally.
On one particular ekādaśī, they went to attend the discourse
of Śrīmad-Bhāgavatam given by one professional reciter of
Śrīmad-Bhāgavatam. After the discourse, everyone was offered
grain prasāda by the organizers of the event. However these
two Muslim brothers flatly refused to accept any grain prasāda
citing the day of ekādaśī. They recounted the entire episode of
their going to the hell and being pardoned by Yamarāja
personally due to the partial observance of the vow of ekādaśī.
On hearing their account, the Hindu members of the
audience also took the vow of observing the complete fast
70 • Stories and Anecdotes about Ekādaśī
from grains and beans on the day of ekādaśī. ekādaśī fast is
indeed the panacea for those who are already suffering the
hellish torment and those who are destined to the hell.
Mādhava Tithi (Glories of Ekādaśī)• 71
Ekādaśī Māhātmya
Introduction
By the unlimited mercy of the most merciful Lord Śrī
Kṛṣṇa this book ‘Ekādaśī Māhātmya‘ has been published.
Nobody has ever published such a book in Bengali language.
By studying the glories of the subject matter of this book the
faith of the persons who are observing the vows of ekādaśī will
be strengthened. Moreover persons who are inquisitive about
the subject matter of this book will also obtain the light of
knowledge from this book.
This book however does not discuss the complete truth
regarding Śrī ekādaśī. The glories of observing ekādaśī had been
described in this book through the presentation of stories.
Some people may interpret or imagine that the glories
described in this book are simply exaggeration, or they may
think that observing ekādaśī is simply meant for achieving
material happiness and prosperity. Śrī ekādaśī which falls on
the eleventh day of each waxing and waning moon, is very
dear to Lord Hari. That is why this day is also known as ‘Harivāsara’. A proper and elaborate explanation about ekādaśī is
given in Śrī Hari-bhakti-vilāsa. In fact one should observe
ekādaśī only to please the Supreme Lord. It is stated in the
scriptures
ekādaśī vrataṁ nāma sarva kāma phala pradam
kartavyam sarvadā vipraiḥ viṣṇu prīṇana-kāraṇaṁ’
‘The brāhmaṇas should always observe ekādaśī to please
Lord Viṣṇu for this fulfills all once desire’. Therefore one will
have to observe the vow of ekādaśī for the sake of satisfying the
Lord. The happiness and prosperity will automatically follow.
It is stated in Bṛhan-Nāradīya Purāṇa that if everyone including
the brāhmaṇas, the kṣatriyas, the vaiśyas, the śūdras and the
women observe ekādaśī then they will certainly attain
liberation. Although various temporary results are found in
the scriptures for following the vow of ekādaśī which is one of
72 • Ekādaśī Māhātmya
the limbs of regulative devotional service. Nevertheless one
should know the principle fruit of devotional service is to
develop intense love for the Supreme Lord. Even if the four
objectives of life namely religiosity, economic development,
sense gratification and liberation automatically follow the
performer still the unalloyed pure devotees do not fall prey to
this, rather they abandon these objectives and achieve love of
God which is the fifth objective of life.
jyāsī nāvaḍe ekādaśī, to jitācī narakavāsī
jyāsī nāvaḍe he vrata, tyāsī naraka tohi bhīta
jyāsī ghaḍe ekādaśī, jāṇe lāge viṣṇupāśī
tukā mhaṇe puṇyarāśī, toci karī ekādaśī
One who does not like ekādaśī, he already residing in the
hell even when alive. Even the hell is afraid of a person who
does not like the vow of ekādaśī. Because such a person is
considered very sinful. One who follows the vow of ekādaśī
will certainly obtain Vaikuṇṭha. Therefore, Tukārāma
Mahārāja says that those who have accumulated the heaps of
the pious merits in the lives, only they follow the vow of
ekādaśī. Tukārāma Mahārāja describes in the following words
what happens if one accepts the food-grains on the day of
ekādaśī –
ekādaśīsa annapāna, je nara karitī bhojana
śvāna viṣṭhesamāna, adhama jana te eka
tayā dehī yamadūta, jāle tayāce aṁkita
tukā mhaṇe vrata, ekādaśī cukaliyā
Those people who accept the grains on the day of ekādaśī
are indeed very fallen living entities. They are considered
degraded, because the food they take is like the stool of a dog.
The Yama-dūtas (the messengers of the god of death) are
ready to take that person to hell who does not observe this
vow.
Since the living entities of Kali-yuga are short lived and
lusty, they are unable to perform severe austerity. The living
entities of Kali-yuga subsist on food grain. They cannot
survive without eating grains. People of Satya, Tretā and
Dvāpara-yugas were capable of undergoing severe austerity
and tolerate physical distresses. That is why a minimum
austerity in the form of fasting twice a month on the days of
Mādhava Tithi (Glories of Ekādaśī)• 73
ekādaśī has been prescribed for the people of Kali-yuga. If they
are able they should eat only once the day before ekādaśī, fast
totally on the day of ekādaśī and eat only once the day after
ekādaśī. If one is unable to follow even this , in other words if
one is unable to eat only once on the day before and after
ekādaśī, than he must observe complete fast on the day of
ekādaśī. If one is still unable to follow this then he should give
up eating five types of grains and observe the vow of ekādaśī
simply by partaking some fruits and roots. It is stated in
Mahābhārata, Udyoga Parva quoted in Hari-bhakti-vilāsa 12-40 as
follows.
aṣṭaitāny avrata-ghnāny āpo mūlaṁ phalaṁ payaḥ
havir brāhmaṇa-kāmyā ca guror vacanam auṣadham
‘Water, fruits, roots, milk, ghee, satisfying a brāhmaṇa,
following the instruction of spiritual master and medicine
these eight items do not break once vow of ekādaśī..
Since grave sinful reactions equal to that of killing a
brāhmaṇa or a cow take shelter within five types of grains on
the day of ekādaśī, persons who desire ultimate benefit give up
eating these grains on this day. The five types of grains are 1.
Rice or other products made from rice such as flat rice, puffed
rice etc., 2. Wheat flour and White flour etc., 3. Barley etc., 4.
Pulses such as Mung, Chickpea, Green Peas, Lentil, etc. 5.
Mustered oil and sesame oil. If one eats any of the above
mentioned grains then his vow of ekādaśī will be broken.
Another name of ekādaśī is Harivāsara. The main purpose
of observing ekādaśī is to totally please Lord Hari with all one’s
senses. In other words one should try to please Lord Hari and
the devotees of Hari. The meaning of the word
upavāsa(fasting) is to live nearby. On the day of ekādaśī one
should remain aloof from all kinds of sinful activities, give up
all kinds of household activities and sense gratification and
live near the Lord. It is stated in Hari-bhakti-vilāsa 13-14 which
is quoted from ‘Gṛhya-pariśiṣṭa’, ‘Kātyāyana-smṛti’, ‘Viṣṇudharma’, and ‘Brahma-vaivarta Purāṇa’.
upavrittasya pāpebhyo yastu baso guṇaiḥ saha
upavasah sa vijṣeyaḥ sarva bhoga vivarjitāḥ’
‘The word upavāsa or fasting refers to stay aloof from all
kinds of sinful activities and sense gratification.’
74 • Ekādaśī Māhātmya
Lord Hari is the transcendental Personality of Godhead
and is beyond the three modes of material nature. It is not
possible to live with him by the help of ones material body,
mind and intelligence. Every conditioned soul is covered by
two bodies namely gross and subtle. Therefore how can they
live with the Lord? Observing the vow of ekādaśī is one of the
principle limbs among the sixty-four limbs of devotional
service described by Śrīla Rūpa Gosvāmīpāda an associate of
Śrīmān Mahāprabhu. Among the sixty-four limbs of
devotional service the first and foremost is to take shelter of a
bona fide spiritual master. Without taking shelter at the lotus
feet of the bona fide spiritual master who is well conversant
with the scripture, attached to the absolute truth and very
dear to Śrī Hari, one cannot engage in worshiping Śrī Hari.
When one surrenders at the lotus feet of the spiritual master,
then by his mercy and empowerment a living entities material
pride is destroyed and his pure spiritual constitutional
position is revived. As a result he becomes qualified to serve
the Supreme Lord through his service enchained senses in
other words he becomes qualified to live with the Lord. The
mind is the cause of a living entities bondage or liberation. If
one cannot convert the function of the mind into favorable for
devotional service, one cannot live with the Lord. That is why
it is extremely necessary to associate with pure devotees in
order to convert the aversed mind into service inclined mind.
Without being subordinate to the devotees of the Lord one
cannot live with the Lord even if he engages in various
external ritualistic activities. For this reason there is full of
difference between the karmīs observation of ekādaśī and the
devotees observation of ekādaśī. It is stated in Caitanyacaritāmṛta, Madhya 22-51 as follows.
mahat-kṛpā vinā kona karme ‘bhakti’ naya
kṛṣṇa-bhakti dūre rahu, saṁsāra nahe kṣaya
"Unless one is favored by a pure devotee, he cannot attain
the platform of devotional service. To say nothing of kṛṣṇabhakti, one cannot even be relieved from the bondage of
material existence.
Those who observe the vow of ekādaśī are divided into
Mādhava Tithi (Glories of Ekādaśī)• 75
three categories.
1.The majority of the people of this world consider their
gross and subtle bodies as self. They think that the rules and
regulation of these scriptures and the prescription of the sages
are meant for protecting the self interest of their gross bodies.
They are doubtful about the existence of the soul and thus
they give more importance to the self interest of the body.
Their conception is if the soul exists at all it is simply for the
sake of the gross body.
2. Although these people believe that the constitutional
position of a living entity is that he is a spirit soul not the
body, the Supreme Lord is the cause of the living entities and
it is the duty of a living entity to worship the Supreme Lord,
nevertheless they consider the deliverance of the soul and
happiness of the body are both the goal of life. That is why
they think that the scriptural prescriptions such as observing
ekādaśī is meant for both deliverance of the soul and protection
of the bodies’ self interest.
3. These people are minority in number. They say that a
living entity is constitutionally part and parcel of the Supreme
Lord, eternal, full of knowledge and blissful. The two
coverings in the form of gross and subtle bodies are attributed
to the living entities by the external energy of the Lord, hence
unwanted. Since the gross and subtle bodies are born from the
external energy of the Lord therefore the Supreme Lord is
naturally the enjoyer and proprietor of those bodies. In other
words the soul, the mind and the body of a living entity are
belong to Kṛṣṇa. Therefore it is the only duty of the soul, mind
and body to fully engage in the service of the Lord. By
worshiping Lord Hari ones own and others benefit is
accomplished. Execution of pure devotional service is the only
means of attaining eternal peace. In order to please the
Supreme Lord alone they cultivate limbs of pure devotional
service such as observing the vow of ekādaśī. They know that
the principle purpose of all these practices is to achieve love of
God. They also know that these limbs of devotional service are
not prescribed for material sense gratification or protecting the
self interest of the gross and subtle bodies. The pure devotees
who follow in the foot steps of Śrī Caitanya respects this
consideration which is based on pure devotional service.
76 • Ekādaśī Māhātmya
Some people say, particularly many devotees from
Jagannātha Purī in Orissa say that there is no fault in
accepting grain mahā-prasāda of Jagannātha on ekādaśī. But the
point of consideration at this juncture is that the Vaiṣṇavas do
not accept any thing other then mahā-prasāda regularly.
Therefore in order to protect the prestige of ekādaśī they offer
obeisances to the mahā-prasāda and save it for the next day.
From the very beginning of His childhood life Śrī Caitanya
Mahāprabhu introduced the system of observing a fast on the
ekādaśī day. In the Bhakti-sandarbha, by Śrīla Jīva Gosvāmī,
there is a quotation from the Skanda Purāṇa admonishing that
a person who eats grains on ekādaśī becomes a murderer of his
mother, father, brother and spiritual master, and even if he is
elevated to a Vaikuṇṭha planet, he falls down. On ekādaśī,
everything is cooked for Viṣṇu, including regular grains and
dahi, but it is enjoined that a Vaiṣṇava should not even take
viṣṇu-prasāda on ekādaśī. It is said that a Vaiṣṇava does not
accept anything eatable that is not offered to Lord Viṣṇu, but
on ekādaśī a Vaiṣṇava should not touch even mahā-prasāda
offered to Viṣṇu, although such prasāda may be kept for being
eaten the next day. It is strictly forbidden for one to accept any
kind of grain on ekādaśī, even if it is offered to Lord Viṣṇu.
A description regarding the following of ekādaśī is given by
Śrī Jagadānanda Paṇḍita an associate of Śrī Gaura in his book
Prema-vivarta as follows.
‘Śrī Mahāprabhu said that if one disregards the vow of
ekādaśī he brings ruination to his life. One should simply
respect the grain prasāda on the day of ekādaśī and save it for
the next day, for the effect of ekādaśī no longer remains on the
next day. The pious Vaiṣṇavas are simply satisfied by
drinking the nectar of Kṛṣṇa’s holy names on the day of
ekādaśī. They do not indulge in any kind of sense gratification,
do not speak useless topics and abandon all kinds of material
enjoyment. Honoring prasāda is an eternal activity of the pure
Vaiṣṇavas and they never eat any thing that is not first offered
to the Lord. The devotees should totally fast on the day of
ekādaśī and eat the lords remnants only on the next day. In a
special case a Vaiṣṇava may take non grain remnants of the
Lord. Those who are non-Vaiṣṇavas, they engage in sense
Mādhava Tithi (Glories of Ekādaśī)• 77
gratification day and night on the pretext of honoring prasāda.
Such people associate with sinful man, eat grain on ekādaśī and
disrespect the vow of ekādaśī. Cultivate the limbs of devotional
service with respect then you will attain the mercy of Bhaktidevī. Give up the association of non devotees and strictly
observe the vow of ekādaśī by engaging in chanting the holy
names of the Supreme Lord.
It is stated in the scripture that one should fast on the day
of ekādaśī and never transgress this rule. O king! One should
observe the vow of ekādaśī as long as he is alive.
It has been repeatedly declared in the Purāṇas that one
should not eat on the day of ekādaśī. It is stated in Viṣṇu-smṛti
that all the sinful reaction such as killing a brāhmaṇa take
shelter in the food grain, therefore if one eats grain on the day
of ekādaśī he certainly eats sin. There is no arrangement of
atonement for the deliverance of a person who eats grain on
ekādaśī, in other words according to the gravity of a sinful
activity various arrangement for atonement are prescribed by
the twenty dharma-śāstras, but eating grain on ekādaśī is so
grave sin that there is no atonement prescribed for this.
Persons who desire to cultivate pure devotional service
should carefully remember the following consideration while
following the vow of ekādaśī. The Vaiṣṇavas do not observe
any vow or festival on a particular day which is perforated
with the previous tithi or day. In such a case they observe the
vow or festival on the next day. According to Vedic
calculation a day starts with the sun rise. If the day of daśamī
continues up to the one and half hours before the sun rise of
the next day even then the ekādaśī should not be observed on
the next day rather it should be observed the day after. In this
regard we quote some authentic scriptural statements found
in Śrī Hari-bhakti-vilāsa, the king of the Vaiṣṇava smṛti as
follows.
‘O brāhmaṇa if the day of ekādaśī starts ninety six minutes
before the sun rise then it is pure ekādaśī. A householder
should fast on such an ekādaśī ‘. [Garuḍa Purāṇa]
‘If the tithi or day of ekādaśī begins one hour thirty six
minutes before the sunrise then it is called a complete ekādaśī
78 • Ekādaśī Māhātmya
and if the ekādaśī starts less then one hour thirty six minutes
before the sun rise then it should be considered incomplete
and contaminated because it is performed with the previous
tithi. Therefore one should give up the following of ekādaśī if it
is mixed with the previous tithi at the time of sunrise.
Particularly the Vaiṣṇavas should totally abandon following
the vow of such ekādaśī. The great sage Kaṇva said, if the day
of ekādaśī is pierced with the previous tithi then one should
fast on the next day of ekādaśī and brake fast on the following
day.’ [Bhaviṣya Purāṇa]
‘All the days begin from the rising of the sun and complete
up to the next rising of the sun. But this is not the case with
ekādaśī. If an ekādaśī starts one hour thirty-six minutes before
the sun rise then only it is uncontaminated and complete.’
[Skanda Purāṇa]
‘We request all the kind hearted readers to study this book
with special attention.
The Purāṇic glories of Ekādaśī
Once in the great assembly of the sages, the renowned
scholar and sage Śrī Sūta Gosvāmī declared about the twenty
six ekādaśīs. There are two ekādaśīs in each month, so there are
twenty four ekādaśīs in a year. Apart from them there are two
more ekādaśīs which occur in an extra month that comes after
every two and half years. The names of the twenty four
ekādaśīs are as follows Utpannā, Mokṣadā, Saphalā, Putradā,
Ṣaṭ-tilā, Jayā, Vijayā, Āmalakī, Pāpamocanī, Kāmadā,
Varuthinī, Mohinī, Aparā, Nirjala, Yoginī, Śayana, Kāmikā,
Pavitrā, Annadā, Pārśva, Indirā, Paśāṅkuśā, Rāma and
Utthāna ekādaśī. The names of the two extra ekādaśīs are
Padminī and Parama. In that assembly the glories of all the
ekādaśīs were properly sung. Those who are unable to observe
ekādaśī can get the result of observing ekādaśī by hearing and
singing their glories.
Utpannā Ekādaśī
The glories of Utpannā ekādaśī is described in Bhaviṣyauttara Purāṇa in the conversation between Śrī Kṛṣṇa and
Mādhava Tithi (Glories of Ekādaśī)• 79
Arjuna. Śrī Sūta Gosvāmī said to the assembled brāhmaṇas and
sages - ‘if a person with faith and devotion duly follows or
hears about the glories, rules and regulations of observing
ekādaśī as described by Lord Kṛṣṇa, then he will attain
happiness in this life and will return to the abode of Lord
Viṣṇu in the next life..
Once Arjuna asked Śrī Kṛṣṇa, ‘O Janārdana Please explain
to me, what is the benefit of total fast, eating only at night or
eating once at midday on ekādaśī.
In reply to this Lord Śrī Kṛṣṇa said, “O Arjuna! In the
beginning of autumn on the ekādaśī that occurs during the
waning moon in the month of November-December a person
should begin observing the vow of ekādaśī. In the early
morning on the day of ekādaśī he should make a vow to
observe fasting. At mid-day he should purify himself by
taking a bath. At the time of taking bath he should pray as
follows.
aśva-krānte ratha-krānte viṣṇu-krānte vasundhare
mṛttikā hara me pāpaṁ yanmayā pūvūrvarsaṁcitam
‘O Aśva-krāntā16! O Ratha-krāntā17! O Viṣṇu-krāntā18! O
Vasundharā! O Mṛttikā! O Mother earth! Please destroy all my
sinful reactions accumulated from previous life times so that I
can attain the supreme destination’. After completing his bath
he should worship Lord Govinda.
Once Indra the king of heaven surrounded by the
demigods approached the Supreme Lord and prayed to Him
as follows. ‘O Lord of the universe, O supreme personality of
godhead we offer our respectful obeisances to you. You are
the supreme shelter, mother and father of everyone. You
create, maintain and destroy everyone. You are the benefactor
of earth, the sky and the entire material creation. You yourself
are Lord Brahmā, Lord Viṣṇu and Lord Śiva. You are the Lord
and enjoyer of all kinds of sacrifices, austerities, hymns and
their performers. There is no object within these three animate
and inanimate worlds which is not owned and controlled by
you. O Lord! O supreme personality of godhead! O master of
the demigods! O protector of the surrendered souls! O
16 One who is traversed by the horses.
17 One who is traversed by the chariots.
18 One who is traversed by Lord Viṣṇu.
80 • Utpannā Ekādaśī
supreme mystic! The demigods have been deprived of their
heavenly kingdom and have been driven out by the demons.
They have fearfully surrendered at your lotus feet, please
protect them. O Lord of the universe! We have been fallen
from the heavenly planets in to this earthly planet and have
merged into the ocean of miseries. Kindly be pleased with us’.
On hearing such a pathetic prayer of Indra Lord Viṣṇu
asked him, ‘Who is this invincible demon who has defeated
even the demigods? What is his name? What is the source of
his prowess? O Indra! Please explain to me everything in
detail without any fear ‘.
Indra replied O Lord of the demigods! O deliverer of the
devotees! O Supreme Lord! A fierce demon named
Nandījaṅgha who first caused distress to the demigods
appeared in the family of a brāhmaṇa. He had an equally
powerful infamous demon son called Mura. The great city of
Candrāvatī is the capital of this great demon Mura. This
demon Mura has driven out all the demigods from heavenly
planets and he himself is living there. He has taken over all
the post of Indra, Agni, Yama, Vāyu,Īśa, Candra, Nairṛti 19 and
Varuṇa all by himself. The demigods combined could not
conquer him. O Lord Viṣṇu please kill this demon and protect
the demigods’.
On hearing the words of Indra the Lord became very
angry to those who harassed the demigods and said ‘ O king
of the demigods I will personally kill this powerful demon
who is your enemy. Now all of you should return to the city
of Candrāvatī’. Thereafter all the demigods proceeded
towards the city of Candrāvatī led by Lord Viṣṇu. On one side
the demigods were prepared for the battle with thousands of
various weapons in their possession, and on the other side the
Demon Mura was roaring surrounded by innumerable demon
army.
The demigods were already scattered due to the severe
beatings by the demigods; but now when they saw the
rejuvenated fearless demigods led by the Supreme Lord were
standing before them the demons became extremely angry.
Although the Lord easily defeated all the demons he felt
19 Fire demigods
Mādhava Tithi (Glories of Ekādaśī)• 81
difficulty in defeating the demon Mura. When in spite of
using various weapons the Lord could not kill the demon
Mura, He engaged him in wrestling with the demon for ten
thousand years. Finally the Lord defeated the demon and left
for Badarikāśrama. In Badarikāśrama the Lord entered into a
beautiful cave called Hemavatī and took rest.
The Supreme Lord continued, “Badarikāśrama O Arjuna!
Thereafter that demon chased me and entered that cave. On
seeing me resting there he decided to kill me. At that time an
effulgent daughter appeared from My body and holding
various divine weapons began to fight with the demon. After
constantly fighting with the demon for a long time the
effulgent goddess finally severed his head. Then all the other
demons ran away to Pātālaloka out of fear. When the Lord got
up from His rest He saw that the dead body of demon Mura is
lying in front of him and an effulgent goddess humbly
standing before Him with folded hands. On seeing her the
Lord surprisingly asked her, ‘Who are you?'”
The goddess replied ‘O my Lord I am born from your body
and I have killed this demon. On seeing you lying down this
demon attempted to kill you, that is why I have killed him.’
The Supreme Lord said ‘O Goddess I am very pleased with
you for this act.
You can ask for any benediction you desire.’ When the
goddess prayed for benediction the Lord said ‘ You are my
spiritual energy and since you have appeared on the day of
ekādaśī your name will be ekādaśī. Any one who will follow the
vow of ekādaśī be relieved from all sinful reactions and attain
inexhaustible heavenly happiness’.
From that day onwards the day of ekādaśī has been
nourished and worshiped in this world. O Arjuna a person
who observes the vow of ekādaśī I award him the supreme
destination. O son of Kuntī , an ekādaśī mixed with dvādaśī is
the highest. One should give up sex life, eating grains, honey,
meat, eating on a bell-metal plate, applying oil on the day of
ekādaśī. If a person observes this ekādaśī and hears its glories he
can attain more results.
82 • Mokṣadā Ekādaśī
Mokṣadā Ekādaśī
This Mokṣadā ekādaśī occurs in the waxing moon in the
month of November/December. The glories of this ekādaśī is
described in Brahmāṇḍa Purāṇa in the conversation between
Lord Kṛṣṇa and Mahārāja Yudhiṣṭhira.
Once Yudhiṣṭhira asked Lord Kṛṣṇa, my dear Kṛṣṇa what
is the name of the ekādaśī that occurs during the waxing moon
in the month of November/December? Also please explain to
me in details about the procedure for observing this ekādaśī.
Lord Kṛṣṇa Said, “O best of the King! This ekādaśī destroys
all once sinful reactions. If one worships the Supreme Lord
with tulasī-mañjarī on this day, the Lord becomes extremely
pleased. By observing this ekādaśī one achieves the result of
performing Vājapeya sacrifice.
There was a King named Vaikhānasa lived and ruled in
the city of Campaka. The King was very affectionate towards
the citizen. Many qualified brāhmaṇas who were well versed
in Vedic knowledge lived in his Kingdom. One day the King
had a dream that his father was fallen in the hell and was
suffering unlimited miseries there. On seeing this the King
became struck with wonder. The next day the King disclosed
the topics of his dream in the assembly of learned brāhmaṇas.
He also informed them that his father has requested to deliver
him from the hellish condition. Ever since the King had this
dream he became restless. And he did not feel any happiness
or interest in ruling his kingdom. He even dealt with his
family members indifferently. He thought the life, kingdom,
opulence, power and influence of a son is completely useless if
his father is suffering in the hell. That is why the king
pathetically appealed to all the learned brāhmaṇas, please tell
me the way by which I can deliver my father from the clutches
of hell.
On hearing his appeal the brāhmaṇas said—“O King the
āśrama of Parvata Muni is situated very near from here. He is
the knower of past, present and future. You please relate the
topics of your dream to him.”
After hearing their suggestion King Vaikhānasa arrived at
the āśrama of Parvata Muni accompanied by the brāhmaṇas and
his subjects. When Parvata Muni inquired about the well
Mādhava Tithi (Glories of Ekādaśī)• 83
being of his Kingdom King Vaikhānasa said, “O my Lord, we
are all very well by your mercy; but in spite of possessing the
kingdom and all appliances I am in a great difficulty. In fact a
doubt has arisen in my mind and in order to remove that I
have come to your lotus feet.”
After hearing the whole incident from the King Parvata
Muni sat down in deep meditation. After a while he got up
from his meditation and said to the King - ‘My dear King your
father was very lusty in his previous life hence he has
degraded himself in this condition. Now you all should
observe the vow of ekādaśī which occurs during the waxing
moon in the month of November/December for the
deliverance of your father and donate the accumulated piety
to him. Then by the influence of that piety your father will be
relieved from the clutches of hellish life. After hearing these
words from Parvata Muni king returned to his palace
surrounded by his entourage.
Thereafter in due course of time the king with his wife,
children and servants duly observed this ekādaśī which occurs
during
the
waxing
moon
in
the
month
of
November/December and dedicated all its piety to his
suffering father. By the influence of this piety the father
attained the heavenly planet and blessed his son very much.
O King, one who properly follows this Mokṣadā ekādaśī
certainly relieved from all sinful reactions.
Saphalā Ekādaśī
Śrī Kṛṣṇa says, “On the ekādaśī day worship Śrī Nārāyaṇa
during the day with upavāsa. Amongst the snakes Ādi-śeṣa,
amongst the birds Garuḍa, amongst Gods Viṣṇu and similarly
amongst all the vratas, ekādaśī vrata is the most prominent
(śreṣṭha). Perform jāgaraṇa (night vigil) with hari-bhaktas. On
dvādaśī day Offer coconut, pomegranate, gooseberry(Āmalakī),
berry fruit (ber), raw mango, beetle leaves and beetle nuts.
Perform pūjā with Lamps(dīpa) and incense(dhūpa) . Offer
naivedya to Śrī Hari. Offer prasāda to the learned people and
then break fast.
This Saphalā ekādaśī occurs during the waning moon in the
month of December/January. The glories of this ekādaśī is
84 • Saphalā Ekādaśī
described in Brāhmaṇḍa Purāṇa in the conversation between
Lord Kṛṣṇa and Mahārāja Yudhiṣṭhira.
Mahārāja Yudhiṣṭhira said, ‘O Kṛṣṇa, what is the name of
the ekādaśī that occurs during the waning moon in the month
of December/January and how one should observed it? Please
Explain this to me in detail.’
The Supreme Lord Śrī Kṛṣṇa replied, ‘O best of the Bhārata
dynasty, just as Śeṣa is best among the snakes, Garuḍa is best
among the birds, horse sacrifice is best among the sacrifices,
the Ganges is best among the rivers, Lord Viṣṇu is best among
the demigods and the brāhmaṇas are best among the human
beings, similarly among all the vows the day of ekādaśī is best.
O best of the kings any one who observes ekādaśī is very dear
to me. The amount of piety one accumulates by undergoing
austerity for five thousand years, is achieved simply by
observing ekādaśī.’
There was a famous king named Māhiṣmatā lived in the
city of Campāvatī. This King had 4 sons. Among them the
eldest son Lumbhaka was very sinful. He used to blaspheme
the brāhmaṇas, Vaiṣṇavas and demigods and was extremely
attached to gambling and prostitution. For this reason his
father King Māhiṣmata exiled him. The exiled Lumbhaka
lived in the Jungle and at night began to plunder wealth from
the people of his father’s kingdom. In spite of staling the
citizens would set him free knowing him to be the son of the
king. Lumbhaka spend his life by regularly eating raw meats
and fruits.
There was a banyan tree in this forest who was as
worshipable as the demigods. Lumbhaka lived underneath
this tree for some time.
Coincidentally when Lumbhaka was living in this way the
ekādaśī of the waning moon of the month of NovemberDecember occurred due to fatigue and weakness he became
unconscious on the day before ekādaśī and regained his
consciousness at mid-day on ekādaśī. There was no possibility
for Lumbhaka to kill any animal on that day because he was
severely afflicted with hunger. Thereafter he accumulated
some fruits and offered them to Lord Viṣṇu for His pleasure.
The sun had set by then. That night Lumbhaka remained
awake.
Mādhava Tithi (Glories of Ekādaśī)• 85
As a result of fasting and keeping awake he unknowingly
observed Saphalā ekādaśī. Lord Madhusūdana accepts the
worship and vow of this ekādaśī offered by the practitioner. As
a result of performing this ekādaśī Lumbhaka got an opulent
kingdom. On the next morning a divine horse came and stood
before Lumbhaka; at that time a voice from the sky was heard
‘o prince, by the mercy of Lord Madhusūdana and by the
influence of Saphalā ekādaśī you will receive a kingdom and
rule it without any difficulty. Return to your father and enjoy
the kingdom.’ According to this instruction Lumbhaka
returned to his father and accepted the responsibility of ruling
the kingdom. Thereafter he got a beautiful wife and had good
sons. In this way Lumbhaka happily ruled this kingdom.
By observing the vow of Saphalā ekādaśī persons attain
fame in this life liberation in next life. Those who follow this
ekādaśī are glorious. By following this ekādaśī one attains the
result of performing Aśvamedha sacrifice.
Putradā Ekādaśī
The glories of Putradā ekādaśī which occurs during the
waxing moon in the month of December/January is described
in Bhaviṣya-uttarā Purāṇa in the conversation between Lord
Kṛṣṇa and Mahārāja Yudhiṣṭhira.
Lord Kṛṣṇa said to Yudhiṣṭhira, “My dear king the ekādaśī
which occurs during the waxing moon in the month of
December/January is called Putradā. By observing this ekādaśī
all ones sinful reactions are counteracted. People become
learned and famous by following this ekādaśī. Now please hear
the glories of this auspicious ekādaśī.”
There was a city named Bhadrāvatī. A king named
Suketumāna ruled this city. The name of his queen was
Śaibyā. Since they had no son both the king and queen lived
their lives with distress. They spend most of their times in
religious activities. Because the king and the queen were
afflicted with lamentation. The water that they offered during
the time of their offering oblation to their forefathers appeared
hot to the forefathers. The forefathers were also worried
thinking that after the King Suketumāna no one will offer
86 • Putradā Ekādaśī
them oblations. Knowing this distress of the forefathers the
king became even more morose. He did not feel any pleasure
in the association of his friends, well-wishers and ministers.
Being merged in the lamentation and hopelessness the king
considered that without the son a human life is useless. It is
impossible to become free from the debts to the demigods, to
the forefather and to the human beings without possessing
son. Without heaps of pious activities and devotion to Viṣṇu
one cannot possess sons, wealth and knowledge. After
concluding in this way the morose King secretly left for the
forest for his own benefit riding on a horse.
The King Suketumāna entered in the forest which is
inhabited by birds and beasts and began to search for a place
to take rest. Within the dense forest the King saw various trees
such as Banyan, Pippala, Date, Tamarind, Palm, Śāla,
Maulasiri, Saptaparṇa, Tilaka, Tamāla, Sarala, Hingota,
Arjuna, Lavhera, Behaḍā (Bibhītakḥ), Śallakī, Pāṭala, Catechu
and Palāśa as well as various animals such as tigers, lions,
wild elephant, Deer, Wild Pigs, Monkeys, Snake , Leopards
and Hares. Then the King instead of resting began to wonder
through the forest. The King became scared and surprised by
hearing the howling of the Jackals, sounds of the owls.
Wondering in this way in all directions the king became very
tired. It was midday and the King was very thirsty. He
thought that though I have pleased the demigods through
worship and sacrifices, maintained my subjects like my own
children and satisfied the brāhmaṇas by offering them
foodstuffs and dakṣiṇā. Yet why am I suffering like this today.
Being absorbed in this thought King Suketumāna wondered
hither and thither. Suddenly He saw a lake which was as
beautiful as the Mānasa-sarovara filled with lotuses. Many
Swans Cakravāka and Cakora birds were sporting in the
waters of that lake. On seeing some sages chanting Vedic
mantras on the bank of this lake the King got down from his
horse and offered obeisances to each of them separately. The
sages became pleased by the Kings behavior and asked him O
king, We are pleased with you please ask us for some
benediction.
The King Said who are all of you, ‘ Why have you come to
his lake? The sages replied, We are Viśvadevas, We have come
Mādhava Tithi (Glories of Ekādaśī)• 87
here to take bath. Today is the auspicious Putradā ekādaśī. If a
person desirous of a son observes this vow, he is certainly
benedicted with a son. The king said, I have tried so many
things to get a son; but till today I have not been successful.
Since all of you are pleased with me kindly bless me with a
beautiful son. Then the sages instructed today is Putradā
ekādaśī o King, observe this ekādaśī with great care; then by the
mercy of the Lord and by our blessing you will certainly
receive a son.
Thereafter according to the instruction of the sages the
king observed the auspicious Putradā ekādaśī. On the next day
he broke his fast and after repeatedly offering obeisances to
the sages returned to his Palace.
In due course of time Queen Śaibyā became pregnant. By
the blessing of the sages and the influence of the piety
accumulated by observing Putradā ekādaśī the King begot a
pious and brilliant son. Thereafter the King happily ruled his
Kingdom and his forefathers also became satisfied.
Lord Kṛṣṇa continued—O King Yudhiṣṭhira by following
this Putradā ekādaśī one can get a son and attain heavenly
planets. Any one who hears or sings the glories of this ekādaśī
certainly achieves the results of Aśvamedha Sacrifice.
Ṣaṭ-tilā Ekādaśī
This ekādaśī occurs during the waning moon in the month
of January-February. The glories of Ṣaṭ-tilā ekādaśī is described
in Bhaviṣya-uttara Purāṇa. Once sage Dālbhya asked sage
Pulastya—O respected brāhmaṇa people are engaged in
various sinful activities such as killing brāhmaṇas and sense
gratification in this mortal world. Please explain to me how
can they be delivered from the hellish condition as a result of
their sinful activities. Sage Pulastya replied—O most fortunate
one! One should worship the Supreme Lord in a pure state of
mind on the day of ekādaśī which occurs during the waning
moon in the month of January-February.
At the time of worship one should pray as follows. O Lord
Janārdana! O most merciful Śrī Kṛṣṇa! You are the deliverer of
the sinful people. Please be merciful to those who have
88 • Ṣaṭ-tilā Ekādaśī
drowned in the ocean of material existence. O Supreme
Brahman! O Supreme personality of Godhead! O Lord of the
universe! You please accept my worship with your consort
Śrīmatī Lakṣmī-devī. Thereafter one should worship the
brāhmaṇas by giving them umbrella, cloth, shoes and pitcher
filled with water in charity. According to ones capacity one
should also give black cow and sesame seeds in charity to the
best of the brāhmaṇas. By giving sesame seeds in charity one
can live in the heavenly planets for many years.
One should bath in water mixed with sesame seed, smear
sesame seed paste on his body, perform fire sacrifice with
sesame seed, offer oblations to the forefather with the water
mixed with sesame seeds, eat sesame seed and give sesame
seed in charity on this ekādaśī. By doing so all ones sinful
reactions will be destroyed. That is why the name of this
ekādaśī is Ṣaṭ-tilā ekādaśī. Lord Kṛṣṇa narrated the following
story to Nārada Muni when he approached Kṛṣṇa to hear the
glories and results of observing Saṭ-ṭilā ekādaśī. An the ancient
time there lived a female brāhmaṇī. She is strictly followed the
vow of celibacy and engaged in worshiping the Lord. By
constantly observing various vows in the course of her
worship she gradually became weak and skinny. Although
she gave charity to the poor brāhmaṇas and unmarried girls
but she never pleased the brāhmaṇas and demigods by giving
food grains in charity. So I consider that although the body of
the brāhmaṇī became weak on account of performing many
severe vows yet she is a purified soul. Moreover she has not
given any food grains in charity to the hungry people. O best
of the brāhmaṇas! In order to test this brāhmaṇī I took the form
of a mendicant and personally appeared in this mortal world.
I took a begging pot in my hands and approached the house
of that brāhmaṇī for begging alms.
The brāhmaṇī said ‘O brāhmaṇa! Please tell me the truth
from were have you come’ I pretended as if I have not heard
anything and begged for the alms again. She became angry at
this and took a handful of clay and put it in my begging pot.
Thereafter I returned to my abode. That ascetic brāhmaṇī as a
result of observing severe vows also returned to my abode.
Although she got a beautiful house but due to offering me
clay in charity she had no food grains or wealth in her house.
Mādhava Tithi (Glories of Ekādaśī)• 89
O brāhmaṇa! When she entered that house she did not find
anything and gradually due to lack of wealth she became
restless. Thereafter she approached me in an angry mood and
said ‘ O Janārdana! I have undergone severe austerities, vows
and worship Lord Viṣṇu adequately. Yet why am I bereft of
food-grains and wealth?
Then I said ‘O brāhmaṇī! As you have come here from the
material world now please go back to your house. When out
of curiosity the wives of the demigods will come to your
house for darśana then you should inquire from them about
the glories of Ṣaṭ-ṭilā ekādaśī. Do not open the door until they
finish the narration.’ After hearing my statement the brāhmaṇī
returned home.
One day when the brāhmaṇī was siting in her room closing
the door from inside at that time some wives of the demigods
came there and said ‘ O beautiful one! We have come here for
darśana please open the door’. The brāhmaṇī replied ‘If you
want to see me then please explain to me the importance,
piety and glories of Ṣaṭ-ṭilā ekādaśī before I open the door.
Then one of the wives of the demigod narrated the glories of
this ekādaśī. After hearing the narration the brāhmaṇī became
satisfied and opened the door. The wives of the demigods
became pleased by seeing the brāhmaṇī.
Under the instruction of these demigoddesses the brāhmaṇī
observed the vow of Ṣaṭ-ṭilā ekādaśī. Thereafter she became
beautiful, effulgent and became the proprietor of sufficient
food-grain, wealth and gold. However no one should observe
this ekādaśī being controlled by greed. By following this ekādaśī
once misfortune and poverty are destroyed. If one donates
sesame seeds on this day then all his sinful reaction are
vanquished.
Jayā Ekādaśī
Significance
This is an auspicious ekādaśī in the month of Māgha also
known as Jaya ekādaśī. On the dvādaśī day of śukla pakṣa we
will sight Punarvasu Nakṣatra(star). Hence the day is
considered very auspicious. Śrī Kṛṣṇa explains the
significance of Jaya ekādaśī to Dharmarāja "Oh Yudhiṣṭhira, I
90 • Jayā Ekādaśī
shall gladly tell you about the ekādaśī that occurs during the
light half of this month of Māgha. This ekādaśī obliterates all
kinds of sinful reactions and demoniac influences that may be
affecting the spirit soul. It is known as Jayā Ekādaśī, and the
fortunate soul who observes a fast on this sacred day is
relieved of the great burden of ghostly existence. Thus there is
no better Ekādaśī than this, for it truly bestows freedom from
birth and death. It is to be honoured very carefully and
diligently. So I as you to listen to Me very attentively, Oh
Pāṇḍava, as I explain a wonderful historic episode regarding
this ekādaśī.
Significance of bathing in river in the month of Māgha
hareḥ pūjā ca vaiśākhe tapaḥ pūjā ca kārtike
tapo homas thatā dānaṁ trayaṁ māghe viśiṣyate
In Vaiśākha Śrī Hari pūjā is gets precedent, in Kārtika all
tapas regarding Śrī Hari gets precedent, in Māgha tapas, homa
and dāna regarding Śrī Hari, All charity in name of Śrī Hari
and all homa offered to Śrī Hari brings enormous benefits.
Ancient times Aditi-devī did morning (before sunrise) bath
in Māgha without eating for 12 years. She became mother of
12 devas called dvādaśa Ādityas. Rohiṇī-devī practiced māgha
snāna vrata and attained saubhāgya (good fortune). Arundhatī
became best amongst women, by practicing māgha-snāna and
dāna. Sacīdevī attained immense beauty because of the
austerities performed including māgha-snāna.
Sun rays have special effect on our body and soul during
predawn bathing in the month of Māgha. In the month of
Māgha sesame seeds dāna and pre-sunrise bath in river are
essential for bhakti in Śrī Hari.
- Conversation between Dilīpa and Sage Vasiṣṭha
regarding significance of Māgha snāna.
The glories of Jayā ekādaśī which occurs during the waxing
moon in the month of January-February is described in
Bhaviṣya-uttara Purāṇa in the conversation between Lord Kṛṣṇa
and Mahārāja Yudhiṣṭhira.
Once Mahārāja Yudhiṣṭhira asked Lord Śrī Kṛṣṇa, “O Lord
Kṛṣṇa! O original personality of godhead, O Lord of the
universe Śrī Kṛṣṇa! You are the original cause of the four types
Mādhava Tithi (Glories of Ekādaśī)• 91
of living entities namely those who born from perspiration,
those born from seeds, those born from egg and those born
from embryos. You alone are the creator, maintainer and
destroyer of everything. Please describe to me the glories of
that ekādaśī which occurs during the waxing moon in the
month of January-February. Also please explain to me the
procedure for observing this ekādaśī and which deity is to be
worshiped on this auspicious day. Lord Kṛṣṇa said ‘ O best of
the Kings Yudhiṣṭhira! The ekādaśī which occurs during the
waxing moon in the month of January-February is celebrated
as Jayā ekādaśī. Following of this ekādaśī takes away all ones
sinful reactions. The performer of this ekādaśī is never
subjected to accept the body of a ghost. O King! As far as
awarding liberation and exhausting ones sinful reactions are
concerned this ekādaśī has no substitute. O Lion like King!
Now please hear the description of this ekādaśī which I had
previously narrated in Padma Purāṇa.
The demigods were living happily in the heavenly
kingdom of Indra under his rule. In the nandana-kānana forest
which was filled with the fragrance of fully blossomed Pārijāta
flowers and were the Apsarās freely enjoyed their lives Indra
also enjoyed various exchanges with the Apsarās. Once Indra
in the pleasant mood arranged a dance festival of fifty million
Apsarās. In that assembly there was a Gandharva singer
named Puśpadanta. Another Gandharva named Citrasena
came there along with his wife Mālinī and daughter. Citrasena
had a son named Puśpavāna whose son was Mālyavān. A
Gāndharvī named Puśpavantī became attracted by the beauty
of Mālyavān. Being pierced by the sharp arrows of cupid. The
most beautiful Puśpavantī tried various ways such as gestures
and glances to bring Mālyavān under her control. O King!
What can I describe the splendid beauty of Puśpavantī? She
had beautiful arms which resemble the ropes of cupid, the
beauty of her face resembled the beauty of the moon. She had
broad eyes, ears decorated with ear rings, her neck defeated
the beauty of the conch. Her waist was thin, breasts were
highly raised, her hips were broad and her thighs resembled
like banana tree. Her shining feet defeated the beauty of the
red lotus flower. Her beautiful features appeared more
enchanting by being decorated with gorgeous ornaments and
92 • Jayā Ekādaśī
garments. On seeing such a beautiful women Puśpavantī,
Mālyavān totally became captivated.
In order to please Indra both Mālyavān and Puśpavantī
began to perform dancing and singing with other Apsarās in
that dance festival. But since both were attracted to each other
they could not perform well. As a result there was a
disturbance in the ongoing performance of dancing assembly.
Continuously looking each other through the corner of their
eyes both of them became pierced by the arrows of Cupid.
When Indra noticed the perpetual disturbance in the process
of singing and dancing he understood their mental condition.
Due to constant disturbance in their performance Indra felt
insulted and cursed them as follows. ‘ Both of you are fools
and sinful. You have disobeyed my order hence I am cursing
you. Both of you accept the bodies of a male and female ghost
and take birth in the earthly planet and enjoy the result of
your karma.’
After being cursed in this way both Mālyavān and
Puśpavantī received the bodies of ghost and began to spend
their miserable lives within a cave of the Himalaya Mountain.
As a result of receiving ghost bodies both of them felt great
distress and lamentation. By the influence of the curse they
could not take pleasure from the sense of smelling, touch and
sleeping. While wondering in the dense forest and cold
mountainous regions of Himalaya once they sat down in one
place and began to introspect. The male ghost said to the
female ghost ‘ Alas, What heinous sinful activities we have
committed that we have received such a miserable ghost
bodies’. They felt extreme sadness and merged in the ocean of
repentance. Both Mālyavān and Puśpavantī in the form of
male and female ghost spend that day without taking any
food while continually repenting for their misdeeds.
Coincidentally this day was the auspicious day of Jayā ekādaśī
which occurs during the waxing moon in the month of
January-February. Although they were extremely afflicted
with hunger and thirst, they did not kill any living entity on
that. Even they abstained from taking any roots, fruits or
water. O King! In this way when the ghost couple was sitting
underneath a banyan tree in miserable condition the sun was
about to set. Due to freezing cold and being absorbed in deep
Mādhava Tithi (Glories of Ekādaśī)• 93
thought they felt great unhappiness and spend that entire
night without sleeping. Due to mental disturbance no
propensity for sense gratification appeared in their hearts.
O Lion hearted King! In this way they unknowingly
observed the vow of Jayā ekādaśī and by the influence of the
piety accumulated from observing this vow the very next day
they attained liberation from their ghost bodies. Thereafter
Puśpavantī and Mālyavān regained their original positions
and returned to heaven through air plains. On returning to
heaven both of them happily approached Indra the king of
demigods and offered their obeisances. When Indra saw them
He was struck with wonder and he asked them what a
wonder! By the influence of which piety have your ghostly
condition of lives been destroyed? Which demigod has freed
you from my curse? In answer to this Mālyavān said ‘ By the
causeless mercy of the Supreme Lord and as a result of
observing the vow of Jayā ekādaśī which is very dear to Him,
we have became freed from the curse. O master! I am telling
you with full conviction that we have been freed from our
ghostly lives simply by the influence of devotional service’.
After hearing this words Indra again said to Mālyavān ‘
You have become purified as a result of executing devotional
service to Lord Viṣṇu and observing the vow of ekādaśī.
Therefore now you are worshipable by me also. Those human
beings who are engaged in devotional service of Viṣṇu are
certainly worshiped and respected by me.’ Thereafter
Puśpavantī and Mālyavān began to live happily in the
heavenly planet.
O King Yudhiṣṭhira! That is why one must observe the
vow of ekādaśī. Observance of the vow of Jayā ekādaśī takes
away even the sin of killing a brāhmaṇa. The secondary fruits
of observing this vow is that one automatically receives the
piety of giving charity, performing sacrifice and visiting holy
places. If one properly follows the vow of this ekādaśī with
faith and devotion then he lives in Vaikuṇṭha for ever. Just by
reading and hearing the glories of this ekādaśī one can attain
the result of Agniṣṭoma sacrifice.
94 • Vijayā Ekādaśī
Vijayā Ekādaśī
The glories of this ekādaśī is described in Skanda Purāṇa.
Once Mahārāja Yudhiṣṭhira inquired from Śrī Kṛṣṇa O Lord
Kṛṣṇa please be kind to me and describe the ekādaśī that occurs
during the waning moon in the month of February-March.
Lord Kṛṣṇa replied O King Yudhiṣṭhira! I will happily
describe the ekādaśī known as Vijayā ekādaśī to you. By
observing the vow of this ekādaśī ones sinful reactions are
simultaneously eradicated.
Once great sage Nārada asked Lord Brahmā, ‘ O best of the
demigods! Kindly described to me the result one achieves by
following the vow of Vijayā ekādaśī which occurs during the
waning moon in the month of February- March. In reply to
this Lord Brahmā said, My dear son this oldest vow is pure
and destroyer of all sinful activities. Actually it has got great
results as its name suggests. This Vijayā ekādaśī undoubtedly
awards one the power of victory. When Śrī Rāmacandra went
to the forest for fourteen years with His wife Sītādevī and
brother Lakṣmaṇa in order to fulfill the order of His father
They lived in a beautiful forest known as Pañcavaṭī on the
bank of the river Godāvarī for sometime. While residing in
this forest one day Rāvaṇa the king of demons kidnapped
austere Sītādevī. Due to separation from Sītādevī Rāmacandra
became overwhelmed with extreme distress. While
wondering throughout the forest in search of Sītā,
Rāmacandra met with Jaṭāyu, the king of the birds who was
about to die. Jaṭāyu told Rāmacandra everything about Sītā
and left this world and returned to Vaikuṇṭha. Thereafter
Rāmacandra made friendship with Sugrīva. In order to help
the mission of Rāmacandra many monkey soldiers were
gathered. Meanwhile Hanumān the king of the monkeys
completed a great mission. He went to the Aśoka forest in
Laṅkā and met Sītādevī and in order to convince her gave
Rāmacandra’s ring. Thereafter Hanumān returned to
Rāmacandra and explained the whole incident to Him. After
hearing the words of Hanumān Rāmacandra had a meeting
with His friend Sugrīva and resolved to invade Laṅkā.
Rāmacandra gathered a great number of monkey soldiers and
arrived at the shore of the ocean. He then said to Lakṣmaṇa, O
Mādhava Tithi (Glories of Ekādaśī)• 95
Saumitra20! How will we cross beyond this unfathomable
ocean which is full of fierce aquatics such as whales and
crocodiles? Lakṣmaṇa replied, O original supreme personality
of Godhead! You are the primeval Lord. There is a great sage
named Bakadālbhya lives in this Island. His āśrama is situated
four miles away from here. O son of the dynasty of Raghu!
This sage has got darśana of Lord Brahmā. We should ask him
about the means of crossing this ocean. Being advised by
Lakṣmaṇa in this way Lord Rāmacandra went to the āśrama of
Bakadālbhya and offered respectful obeisances to him. The
omniscient sage could immediately understand that this
personality was the Supreme Lord Rāmacandra. For some
particular cause such as killing the demon Rāvaṇa he has now
appeared in this material world. The great sage asked him–’ O
Rāmacandra for what purpose you have kindly come here?’
Rāmacandra replied, ‘O brāhmaṇa! By your mercy I have come
here on the shore of this ocean with my soldiers. In order to
fight the demons and conquer Laṅkā. O best of the sages!
Please tell me a simple method by which I can easily cross
over this insurmountable ocean. For this reason only I have
come to your lotus feet.
The great sage said to Rāmacandra,’ O Rāmacandra! I will
tell you about observing a great vow by which you will
certainly conquer your battle and obtain extraordinary fame
and opulence in this world. You should follow this vow with
undeviated attention. O Rāma! There is an ekādaśī known as
Vijayā which occurs during the waning moon in the month of
February-March. By observing this ekādaśī you will certainly
be able to cross over this ocean with your monkey soldiers. O
Lord Rāmacandra! Now please hear about the procedure of
following this ekādaśī. On the day before ekādaśī you should fill
a golden, silver, copper or clay pitcher with water and
decorate it with Mango twigs. Thereafter you should place
this pitcher on a sanctified raised alter which is decorated with
seven kinds of grains. Thereafter you should place a golden
deity of Lord Nārāyaṇa upon this pitcher. On the day of
ekādaśī you should take bath early in the morning and worship
this deity of Lord Nārāyaṇa with devotion by offering various
items such as Tulasī leaves, sandalwood paste, flowers,
20 Saumitra—Son of Sumitrā-devī, Lakṣmaṇa
96 • Vijayā Ekādaśī
garlands, incense, ghee lamp and food stuff. You should also
remain awake that night. On the day after ekādaśī you should
place this pitcher on the bank of a river, pond or lake after the
sun rise and duly worship it. Thereafter you should donate
this pitcher along with the deity of Nārāyaṇa to a brāhmaṇa
who strictly follows the vow of celibacy. By doing so you will
certainly conquer over your enemies.
According to the instruction of this great sage Lord
Rāmacandra exhibited the ideal example of properly
following this vow of ekādaśī and conquer the battle. A person
who properly follows this vow of ekādaśī certainly becomes
victories in this life and in the next. Lord Brahmā continued to
speak to Nārada ‘ O my dear son! That is why every human
being should follow this vow of this Vijayā ekādaśī. The glories
of Vijayā ekādaśī destroys all ones sinful reaction. One who
reads or hears the glories of this ekādaśī obtains the result of
Vājapeya sacrifice.
Āmalakī Ekādaśī
The topics of the glories of Āmalakī ekādaśī which occurs
during the waxing moon in the month of February- March is
described in Brahmāṇḍa Purāṇa in the conversation between
King Māndhātā and sage Vasiṣṭha.
Once King Māndhātā asked to the sage Vasiṣṭha, O most
fortunate one if you are pleased with and merciful to me then
kindly describe to me about a vow by following of which I can
attain all auspiciousness. The sage Vasiṣṭha replied, “O King
now I will explained to you about the glories and history of a
great vow which awards one all auspiciousness. O King! The
name of this vow is Āmalakī ekādaśī. The influence of the piety
accumulated by following this ekādaśī certainly destroyed all
ones sinful reactions and awards liberation as well as one can
attain the result of donating one thousand cows.
In the ancient time there was a city named Vaidiśa which
was inhabited by many healthy prosperous brāhmaṇas,
kṣatriyas, vaiśyas and śūdras. O Lion hearted king there was no
atheistic or sinful person in this beautiful city. The entire city
was filled with the sound of Vedic mantras. In this famous city
there lived a truthful pious king named Caitraratha who was
Mādhava Tithi (Glories of Ekādaśī)• 97
born in the family of King Pāśabiṅduka, a member of the
dynasty of moon. King Caitraratha was powerful, heroic,
opulent and well versed in the scriptures. During the reign of
this king there were all kinds of auspiciousness and prosperity
found in the kingdom. All his subjects were attached to the
devotional service of Lord Viṣṇu and all of them observed the
vow of ekādaśī. Due to remaining engaged in the devotional
service to Lord Hari everyone lived happily in his Kingdom.
There was not a single poor or miser person found in his
kingdom. After living happily for many years in this way once
Āmalakī ekādaśī conjoined with dvādaśī which occurs during
the waxing moon in the month of February- March. Realizing
that this ekādaśī bestows great benefits the king and his
subjects resolved to observe this ekādaśī with proper rules and
regulations. Early in the morning on the day of ekādaśī the
King and his subjects took bath in the river and went to the
temple of Lord Viṣṇu situated on the bank of the river. Within
the temple there was an Āmalakī tree where he places a
pitcher filled with water and brought an umbrella, cloths,
shoes and five kinds of jewels for the worship. Thereafter the
king worshiped Lord Paraśurāma and Āmalakī by offering
water, shoes, canopy, gold, diamonds, rubies, pearls,
sapphires and fragrant incense. Then the king led by the sages
and followed by his subjects offered prayers to Lord
Paraśurāma as follows. ‘O Lord Paraśurāma! O Son of
Reṇukā! O You who is situated under the shadow of Āmalakī
tree! O bestower of material enjoyment and liberation I offer
my respectful obeisances to you.’ Then they offered prayers to
the Āmalakī tree. O Āmalakī! O Sustainer of the Universe! O
Offspring of Lord Brahmā! O destroyer of all sins! We offer
our respectful obeisances to you. Kindly accept our offering.
After properly worshiping the Lord and Āmalakī in this way
the king accompanied by his subjects remained awake that
night within the temple of Lord Viṣṇu. They sang songs and
offered beautiful prayers with devotion in praise of the Lord
and the Āmalakī tree. At that time by providence a hunter
came there. This hunter earned his livelihood simply by
killing various living entities. When he came to the temple
which was decorated with ghee lamp, incense and other
auspicious items and saw that many people were remaining
98 • Āmalakī Ekādaśī
awake while glorifying the Lord. He sat down with them and
began to contemplate what all these was going on?. The
fortunate hunter took darśana of Lord Dāmodara placed on the
top of the pitcher and began to hear the transcendental topics
of Viṣṇu. Although he was afflicted with hunger he was
astonished to see this and remained awake that whole night
while hearing the glories of ekādaśī. In the morning king left
towards his palace accompanied by his subjects. The hunter
also returned home and happily took his meal. After many
years the hunter left his body. By the influence of Āmalakī
ekādaśī and as a result of remaining awake on the night of this
ekādaśī the hunter in his next life became a king with
innumerable elephants, horses, chariots and army. The hunter
took birth as Vasuratha the powerful son of King Viduratha
who ruled the famous city of Jayantī. King Vasuratha ruled
one million villages. He was as brilliant as the sun, as
effulgent as the moon and as powerful as Lord Viṣṇu as
tolerant as the earth. He was truthful, fixed in his occupational
duties and became a great devotee of Lord Viṣṇu.
One day king Vasuratha who was very kind and charitable
lost his way while hunting in the forest. He was extremely
tired and afflicted with hunger. Not finding any other
alternative the king lied down within that dense forest using
his arm as pillow. At that time some mlechhas who lived in
that forest came before the sleeping king and began to torture
him in various ways. Considering the king as their enemy
they attempted to kill him. They thought that this king had
previously killed our fathers mothers, sons, grandsons and
uncles and have compelled us to wonder aimlessly. Speaking
in this way the mlechhas took up their different weapons and
began to beat the king. But to their utter surprise non of their
weapons touched the body of the king and as a result the king
did not feel any injury at all. When all their weapons were
used up the mlechhas became morose and lifeless due to fear.
They lost all power to move any further. At that time a
beautiful extraordinary women decorated with various
ornaments and fragrant sandalwood paste appeared from the
body of the king. She was decorated with an attractive flower
garland and her eyes were reddish due to anger. She raised
her eye brow and holding a disc in her hand she rushed
Mādhava Tithi (Glories of Ekādaśī)• 99
towards the mlechhas to kill them in an angry mood. Within a
movement that powerful women killed all the sinful
mlechhas. After this incident the king woke up. On seeing
such a ghastly killings the king who just got up from sleep
became frightened and stunned. When the king saw his fierce
looking enemies lying killed he became astonished and said,
‘Alas! Who is that most well wishing friend of mine who has
protected my life by killing these powerful enemies? I convey
my heartfelt gratefulness to him for this great act.’ At that time
a voice from the sky was heard, ‘who else except Lord Keśava
is capable of protecting his surrendered souls?. He alone is the
maintainer of surrendered devotees. After hearing these voice
from the sky the king became extremely amazed and his heart
melted with devotional feeling. Thereafter the king returned
to his palace and ruled his kingdom like Indra without any
obstacles. The Sage Vasiṣṭha continued my dear king! Any
person who observes this vow of this sacred Āmalakī ekādaśī
undoubtedly returns to the abode of Lord Viṣṇu.
Pāpamocanī Ekādaśī
The glories of Pāpamocanī ekādaśī is described in Bhaviṣyauttara Purāṇa in the conversation between Lord Kṛṣṇa and
Mahārāja Yudhiṣṭhira.
Once Mahārāja Yudhiṣṭhira asked Lord Kṛṣṇa my dear
Lord Kṛṣṇa you have already explained the glories of Āmalakī
ekādaśī now please describe the ekādaśī which occurs during
the waning moon in the month of March-April. What is the
name of this ekādaśī? Also describe to me the procedure for
observing this ekādaśī and its results. Lord Kṛṣṇa replied, O
best of Kings! The name of this ekādaśī is Pāpamocanī. Now
please hear its glories as I describe to you. Long ago the
glories of this ekādaśī was spoken by the Sage Lomaśa to King
Māndhātā. This Pāpamocanī ekādaśī occurs during the waning
moon in the month of March-April. This ekādaśī takes away all
ones sinful reactions, destroys ones ghostly condition of life
and awards one eight kinds of mystic perfections.
Sage Lomaśa said, “In the ancient time Kubera the
treasurer of the demigods had a beautiful forest of flowers
called Caitraratha where the weather was pleasant as a result
100 • Pāpamocanī Ekādaśī
of ever (spring?) The heavenly dancing girls such as
Gandharvas and Kinnaras enjoyed various sports there.
Demigods headed by Indra used to come there and enjoyed
various exchanges. In that forest a great sage named Medhāvī
who was a staunch devotee of Lord Śiva was engaged in
performing austerity. The Apsarās or the heavenly dancing
girls tried to disturb the sage in various ways. Among the
Apsarās one famous Apsarā named Mañju Ghoṣa devised a
means to captivate the mind of the sage. Due to fear of the
sage Mañju Ghoṣa built a cottage a little away from the āśrama
of the sage and began to sing in a sweet voice accompanied
with the musical instrument vīṇā. On seeing Mañju Ghoṣa
who applied sandal wood pulp on her body wore a fragrant
flower garland and was engaged in singing sweetly, even the
cupid who is an enemy of Lord Śiva tried to conquer the sage
who was the devotee of Lord Śiva. Since Lord Śiva burnt the
cupid to ashes therefore remembering his previous enmity the
cupid, in order to take revenge entered in to the body of the
sage. At that time sage Medhāvī who wore a white sacred
thread on his body and lived in the āśrama of Cyavana Ṛṣi
appeared as the second cupid. The lusty Mañju Ghoṣa slowly
came before the sage. The sage Medhāvī also became
overwhelmed by lust and forgot his worshipable Lord. He
gave up the practice of devotional service and became so
much intoxicated in relishing the association of the women
that he even lost the sense of discriminating between day and
night. In this way sage Medhāvī spend many years in
enjoying lusty activities.
Thereafter when Mañju Ghoṣa saw that the sage has fallen
down from his position she decided to return to the heavenly
planet. She said to sage Medhāvī who was engaged in
conjugal affair ‘O great sage! Now please give me permission
so that I can return home. Then sage Medhāvī replied O
beautiful women! You have come to me only in the evening
stay here tonight and you can return in the morning. On
hearing these words of the sage Mañju Ghoṣa became
frightened and continued to live with him for a few more
years. In this way although Mañju Ghoṣa lived with a sage for
fifty seven years nine months and three days yet it appeared
to be only half of a night to the sage. Then Mañju Ghoṣa again
Mādhava Tithi (Glories of Ekādaśī)• 101
asked for the permission from the sage to return home but the
sage said O beautiful one! Please hear my words. This is only
morning, please wait till I finish my morning rituals. Then the
Apsarā smiled and said to the sage with amazement. O great
sage! How long it will take to complete your morning rituals?
Has it not finished yet? You have spent many years in
enjoying my association. Therefore please consider the actual
value of the time. On hearing the words of the Apsarā the sage
came to his senses and after carefully calculating the time he
said Alas! O beautiful one! I have simply wasted long fiftyseven years of my valuable time. You have ruined everything
and spoiled all my austerities. The eyes of the sage filled with
tears and his entire body began to tremble. Sage Medhāvī
cursed Mañju Ghoṣa in the following words ‘You have
behaved with me like a witch therefore you will immediately
become a witch. O sinful unchaste Lady! Shame on you.
After being cursed by the sage in this way Mañju Ghoṣa
humbly said to the sage, O best of the brāhmaṇas! Please
withdraw your heavy curse. I have spent many years in your
company O my Lord for this reason I am a fit candidate for
your forgiveness, please be merciful to me. The sage replied,
O gentle lady! What will I do now? You have destroyed my
entire wealth of austerity, still I am telling you the procedure
from getting freed from this curse. The ekādaśī which occurs
during the waning moon in the month of March-April which
called Pāpamocanī and is capable of destroying all ones sinful
reactions. If you follow this ekādaśī strictly and faithfully then
your ghostly condition of life will be vanquished. After
speaking these words sage Medhāvī returned to the āśrama of
his father sage Cyavana. As soon as sage Cyavana saw his
fallen son he became extremely unhappy and said, ‘Alas! Alas!
O my son what have you done? You have ruined yourself.
You should not have spoiled your entire treasury of austerity
simply being captivated by an ordinary lady sage Medhāvī
replied O respected father! Due to misfortune I have
committed great sins in the association of an Apsarā.
Therefore please instruct me regarding the atonement of my
sinful reactions. On hearing the pathetic words of his
repentant son sage Cyavana said O my son! By observing
Pāpamocanī ekādaśī which falls during the waning moon in
102 • Pāpamocanī Ekādaśī
the month of March- April all ones sinful reactions are
completely destroyed. Therefore you should observe this
ekādaśī. On hearing these kind words of his father sage
Medhāvī exhibited special enthusiasm in observing this
ekādaśī. By the influence of this ekādaśī all the sinful reactions
of sage Medhāvī were destroyed and he became a very pious.
Meanwhile Mañju Ghoṣa also observed this auspicious
Pāpamocanī ekādaśī and became liberated from the ghostly
condition of life. She then regained her divine form and return
to heaven.
After narrating this story to king Māndhātā sage Lomaśa
concluded as follows. My dear king just by observing this
Pāpamocanī ekādaśī all ones sinful reaction are automatically
destroyed. By hearing or reading the glories of this ekādaśī one
achieves the result of donating one thousand cows. By
observing this ekādaśī all kinds of sinful reactions resulting
from a killing a brāhmaṇa, killing an embryo, drinking wine
and associating with ones guru’s wife are totally uprooted.
The purport is that since this sacred ekādaśī is all auspicious
and destroyer of all sins everyone should strictly observe this
ekādaśī.
Kāmadā Ekādaśī
The glories of Kāmadā ekādaśī is described in Varāha
Purāṇa in the conversation between Lord Kṛṣṇa and Mahārāja
Yudhiṣṭhira.
Once Mahārāja Yudhiṣṭhira asked Lord Kṛṣṇa the crown of
Yadu Dynasty. O Lord Vāsudeva! Please accept my humble
obeisances. O my Lord! Please describe to me about the
ekādaśī that occurs during the waxing moon in the month of
March/April. Also explain to me the procedure for observing
this ekādaśī and what is its benefit?
Lord Kṛṣṇa replied, ‘My dear Mahārāja Yudhiṣṭhira please
hear attentively the description of this ekādaśī which is
recorded in the Purāṇa. Once when Mahārāja Dilīpa, the great
grandfather of Lord Rāmacandra asked his spiritual master
sage Vasiṣṭha about the name and procedure for observing the
ekādaśī which occurs during the waxing moon in the month of
Mādhava Tithi (Glories of Ekādaśī)• 103
March/April.
Sage Vasiṣṭha replied, ‘O King! I will certainly fulfill your
desire. The name of this ekādaśī is Kāmadā. This sacred ekādaśī
burns all ones sinful reactions to ashes and awards the
observer the privilege of having a son. Now please hear its
glories from me.
Long ago there existed a city named Ratnapura
(Bhogīpura). This opulent city was ruled by a king named
Puṇḍarīka. He was accompanied by his subjects that includes
the Gandharvas. Kinnaras and the Apsarās. In that city a
beautiful Apsarā named Lalitā and a handsome Gandharva
named Lalita lived as a husband and wife. Both of them were
overwhelmed by each others love and they constantly
remained engaged in various sporting activities at their
opulent house. The love for her husband in the heart of Lalitā
and the love for his wife in the heart of Lalita was so intense
that they were unable to tolerate a movements separation
from each other.
One time in the court of King Puṇḍarīka many
Gandharvas were singing and dancing and Lalita also sang
with them without his wife. Due to absence of Lalitā, Lalita’s
voice, tune, steps and wordings became faulty. Among the
audience there was a snake named Karkoṭaka who new about
this mystery. So he went and complained to King Puṇḍarīka
about the actual truth of Lalita’s behavior. Then the king
became extremely angry and cursed Lalita as follows. ‘ O
sinful one! O fool! Being controlled by the lust of your wife
you have disturbed the singing and dancing. So I curse you to
become a man eater cannibal.
O best of the king being cursed by King Puṇḍarīka Lalita
immediately transformed into a great demon. When Lalitā
saw her husbands such an unbelievable and fears looking
form she became extremely hurt. With intense distress she
spent her days and nights simply thinking what should I do
and where can I go. Giving up all embarrassment she lived
with her husband in the forest.
Once while wondering within the dense forest with her
husband Lalitā saw the most sacred āśrama of the sage Śṛṅgī at
104 • Kāmadā Ekādaśī
the peak of Vindhya Mountain. Lalitā immediately went there
and offered her respectful obeisances to the sage. Upon seeing
this lady the sage inquired O beautiful one who are you?
Whose daughter are you? Why have you come here? Lalitā
replied, ‘ O great soul I am the daughter of the Gandharva
named Vṛndāvana. My name is Lalitā. I have come here with
my cursed husband. O great sage! My husband has become a
demon by the curse of the Gandharva king Puṇḍarīka. O
brāhmaṇa! I am greatly distressed by seeing his terrible and
ferocious form. O my Lord! Kindly explain to me the process
of atonement by which my husband can become liberated
from the curse. O best of the brāhmaṇas! Please instruct in such
a way that his demoniac condition of life is removed. After
hearing Lalitā’s pathetic request the great sage Śṛṅgī said, O
daughter of the Gandharva! In a few days time an ekādaśī
named Kāmadā which occurs during the waxing moon in the
month of March-April will approach. By strictly following the
vow of this ekādaśī all ones’ desires are fulfilled. O gentle lady!
According to my instruction you observe this vow of ekādaśī
and give the entire merit which you have earned by observing
this vow to your husband. Then by the influence of this merit
your husband will immediately become freed from the curse.
O King! Being instructed in this way by the sage Lalitā
gladly observed the vow of this ekādaśī. On the day of dvādaśī
Lalitā sat in front of the brāhmaṇas and the Supreme Lord
Vāsudeva and declared, ‘ I have observed the vow of Kāmadā
ekādaśī to relieve my husband from the curse. Now by the
influence of my earned piety let my husband be freed from the
demoniac condition of life. At that time her husband turned
demon Lalita was present there. As soon as Lalitā finished her
prayer her demon husband became freed from all sins and
regained his divine Gandharva form. Thereafter both Lalita
and Lalitā lived their lives happily.
Lord Kṛṣṇa continued, “O Mahārāja Yudhiṣṭhira! O best of
the Kings! Any one who hears this wonderful narration of
Kāmadā ekādaśī should certainly observe it to the best of its
ability. There is no better vow of ekādaśī then this Kāmadā
ekādaśī for it can eradicate even the sin of killing a brāhmaṇa
and counteract the demoniac curses.
Mādhava Tithi (Glories of Ekādaśī)• 105
Varuthinī Ekādaśī
The glories of Varuthinī ekādaśī which occurs during the
waning moon in the month of April-May is described in
Bhaviṣya-uttara Purāṇa in the conversation between Lord Kṛṣṇa
and Mahārāja Yudhiṣṭhira.
Once Mahārāja Yudhiṣṭhira said to Śrī Kṛṣṇa, ’O
Vāsudeva! I offer my humble obeisances to you. Now please
explain to me the ekādaśī which occurs during the waning
moon in the month of April- May including its name influence
and glories’.
Lord Kṛṣṇa replied my dear king the name of this ekādaśī is
Varūthinī and it awards one good fortune both in this life and
in the next. By following the vow of this ekādaśī a living entity
attains perpetual happiness, diminishes his sinful reactions
and becomes greatly fortunate. By observing this vow an
unfortunate wife become fortunate, a human being attains
happiness and prosperity both in this life and in the next, they
become freed from the cycle of birth and death, all their sinful
reactions are nullified and they attain devotional service to the
Lord. King Māndhātā was liberated by properly observing
this ekādaśī. Many kings such as Dhundhumāra became
liberated by following this ekādaśī. One can achieve the result
of undergoing austerities for ten thousand years simply by
observing this Varūthinī ekādaśī. The amount of piety one
accumulates by donating 40 kilos of gold during the solar
eclipse in Kurukṣetra is achieved simply by observing this
Varūthinī ekādaśī.
O best of the kings! Donating elephant is superior than
donating horse. Donating land is superior than donating
elephant and donating sesame seed is greater than donating
land. Donating gold is greater than donating sesame seeds
and donating food grains is greater than donating gold. In fact
there is no greater charity than giving food grains in charity. O
best of the kings! By giving food grains in charity one can
satisfy the forefathers, the demigods and all living entities.
The learned scholars have ascertained giving a daughter in
charity to be equal to giving food grains in charity. The
106 • Varuthinī Ekādaśī
Supreme Lord Himself has compared donating food grains to
be equal to donating cows.
Moreover among all kinds of charities giving knowledge
to others is the highest type of charity. By following Varūthinī
ekādaśī one can attain the results of all charities. A person who
earns his livelihood by selling his daughter certainly commits
the great sin and he is fit to live in the hell till the time of final
annihilation. That is why no one should ever accept wealth in
exchange of his daughter. O king of kings! A householder
who under the influence of greed sells his daughter in
exchange of money becomes a cat in his next life. One who
decorates his daughter with ornaments according to his own
capacity and gives her in charity to a qualified groom, even
Citragupta the chief secretary of Yamarāja is unable to count
his piety. The follower of this ekādaśī should abstain by eating
out of bell-metal pot, eating meat, masūra gram, chickpea,
spinach, honey, accept food stuffs cooked by others, eating
more then ones and indulging in sex life from the day before
ekādaśī. He should not indulge in gambling, sleep eat betel
nuts, brush his teeth, blaspheme anyone, indulge in gossiping,
speak with a sinful person, become angry and tell lies on the
day of ekādaśī. On the day after ekādaśī he should not eat on a
plate made of bell-metal, eat meat, masūra gram and honey;
as well as he should abstain from speaking lies, do exercise,
labor hard, eat more then once, indulge in sex life, shave head
or face, apply oil on the body and eat food stuff cooked by
others. One should carefully avoid all the above mentioned
prohibitions which destroy the vow of ekādaśī. Apart from
them some other prohibitory measures should to taken not
only for the three days but for ever. If one observes the vow of
Varūthinī ekādaśī according to these prescribed rules and
regulations then all his sinful reactions are eradicated and he
attains the supreme destination. One who remains awake on
the day of ekādaśī and worships Lord Janārdana becomes freed
from all sins and attain the supreme goal of life. Any one who
hears or reads the glories of this ekādaśī surely achieves the
result of donating one thousand cows and being freed from all
his sinful reactions attains the abode of Viṣṇu.
Mādhava Tithi (Glories of Ekādaśī)• 107
Mohinī Ekādaśī
The glories of Mohinī ekādaśī which occurs during the
waxing moon in the month of April-May is described in Sūrya
Purāṇa.
Once Mahārāja Yudhiṣṭhira said to Lord Kṛṣṇa, O
Janārdana! What is the name of the ekādaśī that occurs during
the waxing moon in the month of April/May and what is the
process for observing this ekādaśī. Also what is the merit one
obtains by following this ekādaśī please explain all these to me
in details.
Lord Kṛṣṇa replied, “O son of dharma! Please hear me
attentively as I describe to you the story that sage Vasiṣṭha
once told Lord Rāmacandra.
Long ago once Lord Rāmacandra asked the great sage
Vasiṣṭha, ‘O respected sage! I am feeling great distress due to
separation from Sītā the daughter of king Janaka. Kindly
explain to me about the great vow by following of which all
once sinful reactions and distresses are mitigated.
The great sage Vasiṣṭha the spiritual master of
Rāmacandra said, ‘My dear Rāma your intelligence is sharp
and mixed with faith. Your question is beneficial for the entire
humanity. Just by chanting and remembering your all
auspicious holy names all living entities can become purified
and become eligible to achieve all auspiciousness. Still for the
benefit of the ordinary people I will describe to you about a
great vow. O Lord Rāma! The ekādaśī that occurs during the
waxing moon in the month of April/May is famous as Mohinī
ekādaśī. This ekādaśī is very auspicious. By following this
ekādaśī all ones sinful reactions, material miseries and network
of illusion are destroyed. Now please hear attentively as I
narrate the most pious topics of this ekādaśī.
There was a beautiful city named Bhadrāvatī situated on
the bank of sacred river Sarasvatī. A king named Dyutimān
ruled this city. O Lord Rāma! This king was born in the
dynasty of moon. He was tolerant and truthful. A pious and
prosperous devotee of Lord Viṣṇu lived in that city. His name
108 • Mohinī Ekādaśī
was Dhanapāla. He was a vaiśya21 by profession. For the
benefit of the ordinary people this devotee Dhanapāla built
many Dharma-śālās or Guest houses schools temples of Lord
Viṣṇu, charitable hospitals, wide roads and market places. He
also made arrangements for distributing water and food stuff,
dug wells for cool drinking water and ponds for clear water,
built gardens for flowers and fruits. In this way he properly
utilized his wealth for the benefit of all and thus successfully
demonstrated the true meaning of his name. This pious
devotee of Lord Viṣṇu who was always peaceful, a benefactor
of others and engaged in devotional service to Viṣṇu had five
sons namely Samāna, Dyutimāna, Medhāvī, Sukṛti and
Dhṛṣṭabuddhi. Among his five sons Dhṛṣṭabuddhi was most
sinful. He was extremely wicked, ill-natured, always engaged
in bad association, having illicit connection with unchaste
women. He was found of gambling and drinking wine. He
took pleasure in killing and torturing other living entities. In
this way he engaged in all kinds of sinful activities and soon
turned into an abominable son of the most pious father and a
disgrace to the family. He never showed respect to the
demigods, guests, old forefathers and brāhmaṇas. He was
constantly engaged in thinking of committing sinful activities
and thus lived a contemptible life. The sinful wretched
Drṣṭhabuddhī misused all his fathers wealth in many useless
activities. He always ate abominable food stuff and remained
always absorbed in drinking wine. One day on seeing his
shameless son walking in the public place while placing his
hand on the shoulder of a prostitute father Dhanapāla became
extremely hurt. On that very day he threw out his spoiled son
from the house. Drṣṭhabuddhī became bereft of every ones
affection including his father mother brothers, relatives and
friends. Soon he degraded from his position of caste society
and pious community and became an object of hatred for
everyone.
After being drawn out from his fathers house
Drṣṭhabuddhī continued to fulfill his sinful propensities with
the money he received by selling his personal clothes and
ornaments. Soon that also came to an end. Gradually due to
lack of sufficient food his body became weak and skinny. On
21 A member of mercantile community
Mādhava Tithi (Glories of Ekādaśī)• 109
realizing that he has become poor and his so called deceitful
boys and girls friends left him while condemning him on
various pretext.
Drṣṭhabuddhī was now full of anxiety. He had no foods or
clothes hence he was extremely afflicted with hunger. So he
began to contemplate. "What should I do now? Where should
I go? By which means will I survive.’ After contemplating in
this way he decided that there is no other alternative than to
start stealing for his survival. Si with a desire to steal he began
to wonder throughout the city. Some times the kings guard
would arrested him and after considering his fathers greatness
he would release him. After being caught and released in this
way for a few times once he was formally arrested due to
committing a special kind of theft. He was taken to the king
who awarded him severe punishment. The King said, O sinful
foolish creature you cannot stay within this kingdom any
more. For you are the greatest sinner. I am realizing you now
but leave this kingdom immediately and go where ever you
wish.
Thereafter Drṣṭhabuddhī became afraid of being punished
again and left the kingdom. He went far away and entered
into a dense forest. Within the forest he became so much
afflicted with hunger and thirst that he began to kill beasts
and birds indiscriminately and ate their raw flesh for their
survival. He wondered within the forest like a hunter, holding
a bow and arrows in his hands and continued to kill innocent
animals. In this way Drṣṭhabuddhī lived in that dense forest
for some years while engaging in sinful activities.
Drṣṭhabuddhī was always miserable and anxious, but one
day due to some fast pious deeds he arrived at the sacred
āśrama of the great sage and ascetic Kauṇḍiṇya while
wondering about within the forest. It was the month of
Vaiśākha (April -May) and the great sage Kauṇḍiṇya was just
returning home after taking bath in the Ganges. At that time
by providence Drṣṭhabuddhī who was very much agreed with
distress and lamentation happened to touch a drop of water
falling from the sages cloth. Drṣṭhabuddhī was immediately
relieved- from his sinful reactions. With folded hand and great
humility he said to sage Kauṇḍiṇya, ‘ O great brāhmaṇa I am
the most sinful person. There is no such sin that I have not
110 • Mohinī Ekādaśī
committed. Now please instruct me about a highest type of
atonement which a most wretched person like me can easily
perform. As a result of committing unlimited sinful activities
till now I have been bereft of my house, wealth, relatives and
friends. I am spending my time with great deal of mental
agony.
After hearing these statements of Drṣṭhabuddhī the great
sage Kauṇḍiṇya who feels distress by seeing others distress
said, ‘ I am telling you a sublime method by which all your
sinful reaction can easily be nullified in a very short time,
please hear me attentively. Mohinī ekādaśī which occurs
during the waxing moon in the month of April/May totally
destroys a persons sinful reactions as big as Sumeru mountain
accumulated from many life time. Therefore you should
faithfully observe this ekādaśī.
Hearing these words from the great sage Drṣṭhabuddhī
became joyful and properly observe that ekādaśī according to
the rules and regulations instructed by the sage. O best of the
Kings! By observing this Mohinī ekādaśī the most sinful
Drṣṭhabuddhī soon became devoid of all sinful reactions and
after assuming a divine body he returned to the all auspicious
abode of Lord Viṣṇu by riding on the back of Garuḍa. O
Rāmacandra! This vow certainly removes all kinds of illusion
and darkness of ignorant. Any piety accumulated by taking
bath in the holy waters, giving in charity and performance of
sacrifice can not be compared with the piety one attains by
observing this Mohinī ekādaśī.
Aparā Ekādaśī
The topics of Aparā ekādaśī which occurs during the
waning moon in the month of May-June is described in
Brahmāṇḍa Purāṇa in the conversation between Lord Kṛṣṇa
and Mahārāja Yudhiṣṭhira.
Once Mahārāja Yudhiṣṭhira asked Lord Kṛṣṇa, “O Lord
Kṛṣṇa, O Janārdana, What is the name of the ekādaśī that
occurs during the waning moon in the month of May- June
and what is its glories. Please describe this to me.”
Mādhava Tithi (Glories of Ekādaśī)• 111
Lord Kṛṣṇa replied, “O Mahārāja Yudhiṣṭhira you have
asked me an intelligent question which is actually beneficial
for everyone. The name of this ekādaśī is Aparā. O king! This
ekādaśī awards so much piety to those who observe it and
destroys all their sinful reactions. By observing this Aparā
ekādaśī many grave sinful activities such as killing a brāhmaṇa,
killing a cow , killing an embryo through abortion, criticizing
others, illicit sex-life, speaking lie, giving false witness,
bragging others, reciting or teaching Vedas for the sake of
money and concocting own scripture. A cheater, a pseudo
astrologer and a cheating physician are also as sinful as those
who give false witness. All these sinful activities are totally
eradicated by observing this Aparā ekādaśī. Any kṣatriya who
gives up his profession and runs away from the battle field,
certainly falls down from his occupational duties and go to
hell. If such a person observes this ekādaśī with faith also
attains the heavenly planet. Lord Kṛṣṇa continued O King! A
disciple who after receiving knowledge from his spiritual
master engages in blaspheming his spiritual master certainly
accumulates great sins. Such a condemned sinful person can
be relieved from his sinful reaction by following the Aparā
ekādaśī and attain the supreme destination. O King of Kings!
The result one obtains by taking bath three times at Puśkara in
the month of Kārtika, the piety one accumulates by taking bath
at Prayāga in the month of January when the sun enters
Capricorn, the results one obtain by observing the vow of
Śivarātrī at Kāśī and by offering oblations at the lotus feet of
Viṣṇu at Gayā, and the auspicious results one obtains by
taking bath in the river Gautamī when the planet Jupiter
enters Leo, by visiting Kedāranātha during Kumbha-melā, by
visiting and worshiping Badarīnātha, by taking bath at
Kurukṣetra during solar eclipse, and by giving elephants
horses, cows, gold and land in charity are all obtained easily
by observing the vow of Aparā ekādaśī. It is like the sharp ax
for cutting down the tree of sinful activities and the blazing
forest fire for burning the fuel of sinful activities to ashes. It is
like the brilliant son for decimating the darkness born of sinful
activities and like the lion to a deer in the for of sinful
activities. O King! By observing this Aparā ekādaśī and
worshiping Lord Viṣṇu in his form as Trivikrama, a person
112 • Aparā Ekādaśī
attains the all auspicious abode of Lord Viṣṇu. Any one who
hears or reads the glories of this ekādaśī that I have described
to you for the benefit of everyone is relived from all his sinful
reactions.
Nirjalā Ekādaśī
The description of Nirjalā ekādaśī which occurs during the
month of May-June is found in Brahma-vaivarta Purāṇa in the
conversation between Vyāsadeva and Bhīmasena.
Once Bhīmasena the younger brother of Yudhiṣṭhira asked
the great sage Śrīla Vyāsadeva O most learned and
worshipable grand father please hear my request, ‘my elder
brother Yudhiṣṭhira, mother Kuntīdevī, brothers Arjuna,
Nakula and Sahadeva and Draupadī do not eat anything on
the day of ekādaśī. They, especially Yudhiṣṭhira always tells me
that I should also fast on ekādaśī. But I always tell them though
I know that to fast on ekādaśī is an injunction of the scriptures.
Yet I can not bear my hunger therefore I am unable to fast. I
can give in charity as per my capacity, I can worship Lord
Keśava with proper rules and regulations, but I cannot fast. So
please instruct me how can I obtain the result of ekādaśī with
having to fast?
On hearing these words of Bhīmasena Śrī Vyāsadeva said,
“O Bhīma! If you want to go to the heavenly planet and avoid
the hellish planets, then you must refrain from eating on both
the ekādaśīs of each month
Bhīma said, “O great sage! It is impossible for me to
observe fast on 24 ekādaśīs every year as instructed by the
Lord. What to speak of fasting day and night I can not even
tolerate my hunger for a movement. The fire of hunger known
as ‘vṛka’ is always present with in my stomach and it is
extinguished only by voracious eating. But with great
endeavor I can fast only one day in a year. Therefore please
instruct me about a vow by duly following of which I can
attain auspiciousness both in this life and next.”
Śrī Vyāsadeva said, “O King! You have already heard from
me the about the Vedic religious principles and the duties of
the human beings. But in this age of Kali every one is not
capable of following those rules and regulations. Therefore I
Mādhava Tithi (Glories of Ekādaśī)• 113
will tell you a sublime method by which you can achieve great
results. This method is the essence of all the Purāṇas. Any one
who observes the ekādaśīs of waning and waxing moons by
fasting never goes to hell.”
Hearing Vyāsadeva’s words the strongest warrior
Bhīmasena became frightened and shivered like a leaf on a
Banyan tree and said, “O grandfather! Then what should I do?
I am totally unable to fast twice a month throughout the year.
Therefore O my Lord! Kindly instruct me about observing one
vow which awards the most amount of merit and following of
which I can achieve all benefits.”
Then Śrī Vyāsadeva replied the ekādaśī which occurs
during the waxing moon in the month of May-June during the
sun’s presence in either Taurus or Gemini rāśi is called as
Nirjalā ekādaśī. One should observe total fast even from
drinking water in this ekādaśī. On this day one should perform
Ācamana for purification by drinking that amount of water in
which a single mustered seed or a drop of gold can be
immersed. One should place the said amount of water in his
palm which he should form to resemble a cows ear. If one
drinks more or less water than this then it will amount to
drinking of wine.
One must not eat anything at all on this ekādaśī otherwise
his vow will be broken. One should not drink even water from
the movement of sunrise from the day of ekādaśī until the
sunrise on the day of dvādaśī. In this way if one strictly
observes this ekādaśī without drinking water then he can attain
the results of observing all the ekādaśīs of the year.
In the early morning on the day of dvādaśī one should take
bath and give gold and water in charity to the brāhmaṇas.
Thereafter the follower should gladly eat with the brāhmaṇas.
O Bhīmasena! Now please hear the about the piety one
accumulated by observing this ekādaśī. By following this
ekādaśī one can achieve the result of following all the ekādaśīs
throughout the year. Once Lord Viṣṇu who holds a conch, a
disc, a plough and a lotus flower in his hand told me that if a
person gives up all varieties of religion and surrenders unto
me and follows this Nirjalā ekādaśī which is very dear to me is
certainly relieved from all sinful reactions. One cannot achieve
114 • Nirjalā Ekādaśī
supreme destination by giving wealth in charity or attain any
benefit by following smārta rules and regulations in the Kaliyuga. In fact the Vedic religious principle have been extinct in
this age of Kali which is polluted with various faults.
O Son of Vāyu! What more can I tell you? Actually eating
is prohibited on all the ekādaśīs and even the drinking of water
is prohibited on Nirjalā ekādaśī. By observing this ekādaśī one
achieves the piety of visiting all the holy places. At the time of
death such a person is not approached by the fierce looking
Yamadūtas rather he is approached by the divine looking
Viṣṇudūtas to be transferred to the abode of Viṣṇu. If one
gives water and cows in charity after observing this ekādaśī
then he is freed from all his sinful activities.
When the other Pāṇḍavas heard about the glories of this
ekādaśī they resolved to observe it since Bhīmasena began
observing this Nirjalā ekādaśī from that day onward this
ekādaśī became famous as Pāṇḍava Nirjalā or Bhīmasenī
ekādaśī. By following this ekādaśī sinful activities as huge as
Sumeru or Mandara Mountain are at once burnt to ashes. O
King! Lord Kṛṣṇa has declared that any pious activities such
as taking bath in a holy place, giving in charity. Chanting
Vedic mantras and performing sacrifices are carried out on this
Nirjalā ekādaśī day become inexhaustible.
One who reads or hears the glories of this ekādaśī with
devotion goes back to the abode of Vaikuṇṭha. The result one
attains by observing the vow of Amāvasyā conjoined with
pratipadā and offering oblations to the forefathers during the
solar eclipse is attained simply by hearing the glories of this
ekādaśī.
Yoginī Ekādaśī
Significance
This is a special ekādaśī the benefits of which can cure
severe diseases in the body. This is known as the Yoginī
ekādaśī. Its interesting to note that this ekādaśī is recommended
by a great devotee of Lord Śiva, Śrī Mārkaṇḍeya Ṛṣi to
another Śiva devotee. Thus gives a clear indication that ekādaśī
Mādhava Tithi (Glories of Ekādaśī)• 115
vrata is for everyone including the devotee of Lord Śiva too.
The glories of Yoginī ekādaśī which occurs during the
waning moon in the month of June-July is described in
Brahma-vaivarta Purāṇa in the conversation between Lord
Kṛṣṇa and Mahārāja Yudhiṣṭhira.
Story
Once Mahārāja Yudhiṣṭhira said, “O Supreme Lord! O
Madhusūdana! I have heard the glories of Nirjalā ekādaśī. Now
I wish to hear about the ekādaśī that occurs during the waning
moon in the month of June- July.”
Lord Kṛṣṇa replied, “O King! I will explained to you about
the ekādaśī that comes during the month of June-July. The
name of this ekādaśī is Yoginī and it destroys all once grave
sinful reactions and delivers one from the ocean of material
existence.”
“O best of the kings! Now I will narrate a story from
Purāṇa to illustrate this truth. Kubera the king of Alakā-purī
was a staunch devotee of Lord Śiva. He regularly worshiped
Lord Śiva. He had a Yakṣa gardener named Hema. The name
of this gardener Hema’s wife was Viśālakṣī. Viśālakṣī was
exquisitely beautiful. Hema was very attached to his beautiful
wife. He regularly gathered flowers from Mānasa-sarovara
Lake and gave to Kubera the King of Yakṣas for his worship of
Lord Śiva. One day he brought flowers from Mānasa-sarovara
Lake and instead of giving it to Kubera he remained at home
being bound by the love of his dear wife.”
“O King! As a result of this Kubera did not receive any
flower on that day. Meanwhile the king of the Yakṣas Kubera
waited six hours for Hema. Due to the absence of flower he
could not complete the worship of Lord Śiva. Being extremely
angry the king immediately sent his messenger to find out the
cause of gardener’s delay. The messenger immediately left.”
“After some time the Yakṣa Messenger returned and said
to the king. ‘O Master Hema is enjoying the association of his
wife at home. On hearing these words of messenger Kubera
became very angry and immediately ordered his servants to
bring Hema before him. On realizing that he has made a great
mistake Hemamālī became ashamed and with great fear he
116 • Yoginī Ekādaśī
came before Kubera. The gardener first offered his respectful
obeisances. Kubera whose entire body trembled and whose
eyes became red with anger said, ‘O sinful one! O destroyer of
religious principle you have disregarded my most
worshipable Lord Śrī Śaṅkara and engaged in your own sense
gratification, hence I am cursing you. You will be afflicted with
white leprosy and you will remain separated from your dear
most wife forever. O Low-class fool! You will immediately
degrade from this place.'”
Being cursed by Kubera Hemamālī immediately fell from
Alakā-purī and took birth in this world. He became afflicted
with white leprosy and suffered extremely miserable
conditions. In such a condition and with intense mental agony
and lake of food and water he went to a formidable dense
forest. In that forest he suffered the pangs of hunger and thirst
day and night. During the day he did not find any happiness
and at night he could not sleep as well. He suffered great
miseries both in winter and summer. But because he helped
worship Lord Śiva faithfully his memory remained intact.
Although he was engaged in various sinful activities he
remembered his previous activities and his consciousness
remained pure and alert.
“After wondering throughout the forest in this way he
fortunately came upon the Himalayan Mountain. While
moving here and there by providence he had the good fortune
of meeting the great sage Mārkaṇḍeya who is the best of the
ascetics and whose duration of life is seven Kalpas. Hemamālī,
feeling very sinful stood at a distance from the sage and
repeatedly offered his humble obeisances. The kind hearted
sage Mārkaṇḍeya called that leprosy ridden man before him
and asked ‘ O you! How have you got this dreadful affliction?
What kind of sinful and condemned activities you have
performed so that you had to suffer such a miserable
condition?'”
“On hearing this Hemamālī replied, ‘O great sage! I am the
gardener of Kubera the king of the Yakṣas. My name is
Hemamālī. I use to collect flowers regularly from Mānasasarovara Lake and give it to my master Kubera. With this
flower Kubera performed his worship of Lord Śiva. One day I
was late to give flower to my master as a result of remaining
Mādhava Tithi (Glories of Ekādaśī)• 117
engaged in fulfilling my lusty desires with my wife. That is
why Kubera the King of the Yakṣas became angry and cursed
me. As a result of that curse I am profusely suffering the
miseries of White leprosy and I have been separated from my
wife. But now I do not know for what previous misdeeds this
unfortunate soul has suddenly become fortunate to meet a
great personality like you. I have heard that the hearts of the
saintly persons are always afflicted by seeing the distress of
others and they are always engaged in well fare activities. O
great sage! With the desire to obtain auspicious result today
this fallen soul has surrendered unto you. Please be kind and
deliver him.'”
“Thereafter the great sage Mārkaṇḍeya spoke to him with
compassion. ‘O gardener! I am instructing to you about a most
auspicious and beneficial vow. You should observe the vow of
ekādaśī known as Yoginī that occurs during the waning moon
in the month of June-July and by the influence of its piety you
will certainly be liberated from the curse of suffering from
leprosy.' On hearing this instruction of the great sage
Mārkaṇḍeya, Hemamālī became joyful and with feelings of
gratitude he offered his humble obeisances to him. Thereafter
he duly observed this sacred vow of ekādaśī as the sage has
instructed him. By the influence of this vow he regained his
divine form. Then he returned home and reunited with his
wife. The result one obtains by feeding 88 Thousand
brāhmaṇas is attained by observing this Yoginī ekādaśī. This
ekādaśī destroys all ones sinful reactions and awards one great
piety.”
Śayana Ekādaśī
The topics of Śayana or Devaśayanī or Padma ekādaśī is
described in Bhaviśyottara Purāṇa in the conversation
between Lord Kṛṣṇa and Mahārāja Yudhiṣṭhira.
Once Mahārāja Yudhiṣṭhira said O Keśava! What is the
name of the ekādaśī that occurs during the waxing moon in the
month of June/July. Who is the worshipable deity for this
sacred day and what are the rules and regulation for
118 • Śayana Ekādaśī
observing this ekādaśī. Please explain this to me in detail.
Lord Kṛṣṇa replied, ‘ O maintainer of this world! This
question was once asked by Śrī Nārada Muni to Lord Brahmā.
Now please hear from me the wonderful history which Lord
Brahmā narrated to Nārada Muni in his reply.
Once the great orator and best of the sages Nārada said to
Lord Brahmā, O Father! What is the name of the ekādaśī that
occurs during the waxing moon in the month of June-July.
Kindly explain to me how should I observe this ekādaśī in
order to please the Supreme Lord Viṣṇu.
Lord Brahmā replied, ‘There is no other vow in this
material world which is as sacred as the vow of ekādaśī.’ It is
extremely necessary for one to observe the vow of ekādaśī in
order to nullify all his sinful reactions. A person who does not
observe ekādaśī in this world certainly goes to hell. The ekādaśī
which occurs during the waxing moon in the month of JuneJuly is called Devaśayanī or Padmā ekādaśī. In order to please
the Supreme Lord Hṛṣikeśa one should follow this ekādaśī.
It is stated in the Purāṇa there was a saintly emperor
named Māndhātā who ruled the entire world. He was born in
the dynasty of Sun God, extremely powerful and always stood
up for the truth. This King maintained his subjects piously
and affectionately like his own children. In the kingdom of
this pious king there was no famine, drought or any kind of
decease. All his subjects lived peacefully without any anxiety
and they were very prosperous. There was no wealth in the
treasury of the king which was unlawfully earned. In this way
the and his subjects happily spend their days.
After many years due to providence and some sinful
activities there was no rainfall in his kingdom for three
consecutive years. As a result people became afflicted with
hunger due to lack of food and became full of anxiety. As a
result of suffering from lack of food the performance of
various sacrifices and study of the Vedas came to a standstill.
Then all the subjects came before the King and appealed O
King! Please hear our words which will alternately benefit us.
The water is addressed in the scriptures as ‘nāra’. The
Supreme Lord resides (‘ayana’) in ‘nāra’. That is why the
Mādhava Tithi (Glories of Ekādaśī)• 119
another name of the Supreme Lord is Nārāyaṇa. The Supreme
Lord Viṣṇu is all pervading in His form as clouds. He alone
causes the rain fall. The food grains are produced from rain
and the living entities subsist on rain. At present due to lack of
this food grains your subjects are suffering and decreasing.
O best of the Kings! Please find some remedy for our
miserable condition and restore peace and prosperity among
us.
The King replied, ‘ What ever you all have said is truth.
The food grains are considered like Brahman. Everything is
sustained by food grains. The entire world and the living
entities subsists on food grains. It is clearly stated in the
Purāṇas and other scriptures that due to the sinful activities
committed by the king he and his subjects suffer. Although I
cannot ascertain my fault through my own consideration and
intelligence nevertheless I will try my best for the benefit of
my subjects.
After speaking in this way the King Māndhātā gathered
some of his principal armies and after offering obeisances to
Brahmā he entered the forest. Within the forest he regularly
visited the āśramas of great sages and ascetics. While
wondering in the forest in this way one day by providence the
king met with the great sage Aṅgirā the son of Brahmā. Sage
Aṅgirā was as effulgent as Brahmā and all the four direction
were illuminated by his effulgent. As soon as the selfcontrolled king saw him he immediately got down from his
carrier and offered his respectful obeisances at the feet of the
sage. Then the King folded his hand and offered prayers. The
sage reciprocated and blessed the king.
Thereafter the sage inquired from the King about the cause
of his arrival and the well being of his kingdom. The King
replied O Lord! I have been ruling my kingdom according to
religious principals still there is no rainfall in my kingdom for
last three years; As a result my subjects are suffering from
various miseries. I have not been able to ascertain its cause in
order to remove this cause. Today I have come to your lotus
feet. Kindly tell me the way by which my subjects can live
peacefully and thus attain auspiciousness.
The sage Aṅgirā replied, “O King! This present age of
Satya-yuga is the best of all the yugas. In this yuga people
120 • Śayana Ekādaśī
worship the supreme Brahman. The fourfold religious
principal are manifest in this Yuga. No one except the
Brāhmaṇas are supposed to perform austerity in this Yuga. In
spite of this standard a śūdra in your Kingdom is undergoing
this austerity. As a result of this unlawful conduct you are
facing its consequences in the form of drought. Therefore you
should try to kill him and bring peace and prosperity into
your Kingdom.
The King said, “O great sage it will be impossible for me to
kill an innocent person who is engaged in performing
austerity. Therefore please instruct me about some easy
solution.”
Then the sage replied, “O King, if this is the case then
observe the sacred ekādaśī known as Padmā or Devaśayanī
which occurs during the waxing moon in the month of JuneJuly. By the influence of this vow there will certainly be rain
fall in your kingdom. This ekādaśī awards one all
auspiciousness and perfection. It destroys all obstacles on the
path to perfection. O King! You along with your subjects
should observe this ekādaśī.”
After hearing these assuring words of the great sage the
king offered his obeisances and returned to his palace.
Thereafter in the month of Āṣāḍha or June-July the king along
his family members and subjects properly observed this
auspicious Padma or Śayana ekādaśī. By the influence of this
observance the rain poured in all over his Kingdom. This
scarcity of water remained no longer and soon the entire
world became filled with food grains by the mercy of the
Supreme Lord Hṛṣīkeśa everyone lived happily. Therefore it is
the duty of everyone to observe this sacred ekādaśī. This
ekādaśī awards everyone the happiness and liberation. By
hearing and reading the glories of this ekādaśī all ones sinful
reactions are destroyed.
This ekādaśī is also known as Viṣṇu-śayanī ekādaśī. In order
to please Lord Viṣṇu the devotees observe this ekādaśī with
special devotion. They do not endeavor for material
enjoyments or liberation rather they pray for the pure
devotional service to the Lord. The famous vow of
Cāturmāsya begins from this ekādaśī. The devotees observe
Mādhava Tithi (Glories of Ekādaśī)• 121
this vow of Cāturmāsya by hearing and chanting the topics of
Lord for four months beginning from the day when Lord Hari
goes to bed up to the day He wakes up. Mahārāja Yudhiṣṭhira
said to Lord Kṛṣṇa, O Kṛṣṇa! Please tell me how one should
observe this Śrī Viṣṇu-śayana-vrata or Cāturmāsya-vrata.
Lord Kṛṣṇa replied, “O King! When the sun remains in the
sign of Cancer then Śrī Madhusūdana the Lord of the entire
universe goes to bed and when the sun goes to the sign of
Libra the Lord wakes up. The vow of Cāturmāsya commences
from the day of Śayana ekādaśī. O King Yudhiṣṭhira! After
taking bath one should dress up Lord Viṣṇu with yellow
garments. Then he should make a bed and cover it with white
sheets to put the Lord on it to rest. First one should bath the
Lord with five ingredients such as yoghurt, milk, ghee, honey
and sugar water by the qualified brāhmaṇas. Thereafter one
should wipe the lords body with a cloth and apply fragrant
sandal wood paste. Then he should worship the Lord by
offering incense, ghee lamp and flowers with devotion.”
“One can also begin observing the vow of Cāturmāsya
either from the day of ekādaśī, dvādaśī, Pūrṇimā, aṣṭamī or
Saṅkrānti (when the sun enters into the sign of Cancer) The
vow of Cāturmāsya ends on the day of dvādaśī which falls the
day after Utthāna ekādaśī in the month of Kārtika. A person
who observes the vow of Cāturmāsya while remembering
Lord Hari goes back to the abode of Lord Viṣṇu sitting on an
airplane as effulgent as the sun. Any one who cleanses the
temple and the courtyard of the Lord, decorates them with
flowers and creepers and feeds the brāhmaṇas according to
his capacity at the end of the vow obtains inexhaustible
happiness for seven life times. By offering ghee lamps to the
Lord during t his vow one can become fortunate and
prosperous. One who chants Gāyatrī mantra one hundred and
eight times in the temple of the Lord in three different times
morning, noon and evening no longer have to indulge in
sinful activities. Lord Vyāsadeva become pleased with such a
person and the practitioner returns to the abode of Viṣṇu. Any
one who donates twenty-eight or hundred and eight pots of
sesame seeds to the intelligent brāhmaṇas at the end of the
vow become freed from this sinful reaction accumulated by
his body mind and speech. He becomes freed from all diseases
122 • Śayana Ekādaśī
and obtains intelligent children.”
“A practitioner of devotional service should not sleep on a
bedstead for four months during which Lord Janārdana takes
place. It is prohibited to have sex during Cāturmāsya only
except after of the days of mensuration. One should observe
this vow with fasting eating only supper, eating only once a
day or eating that which come without asking for it. One who
chants and sings before Lord Viṣṇu during Cāturmāsya goes
to the planet of the Gandharvas. A person who give up eating
Gur or Jaggery is blessed with sons and grand sons. By giving
up oil one becomes beautiful and his enemies are destroyed.
By giving up the taste of bitter, pungent, sour, sweet and salty
preparations ones ugliness and bodily odor Is vanquished.
Those who give up the enjoyment of flowers go to the
heavenly planets and become Vidyādharas. By giving up the
chewing of butternuts and immediately becomes diseaseless.
If one eats out of the bare floor he attains the heaven the abode
of Indra. If one gives up milk and yoghurt for the pleasure of
Kṛṣṇa he goes back to the supreme abode of Goloka. One who
does not cut his nails and shaves his head attains the good
fortune of touching the lotus feet of Lord Viṣṇu. One who
circumambulates the temple of the Lord returns to the abode
of Lord riding on an airplane carried by the swans.”
Kāmikā Ekādaśī
Significance
This is a special ekādaśī also known as Kāmikā ekādaśī. This
ekādaśī brings out the importance of Tulasī while worshiping
Śrī Hari.
Practice
On this day arcana is done to Śrī Hari using tulasī leaves.
One tulasī leaf is equivalent to 8 tolā golden flower and 32 tolā
silver flowers. Worship with Tulasī leaves is very dear to Śrī
Hari.
Worshiping Śrī Hari with tulasī means more dear to him
than worshiping him with pearls, rubies, topaz, diamonds and
other precious stones
Mādhava Tithi (Glories of Ekādaśī)• 123
Worshiping Śrī Keśava with Tulasī tender leaves, or
bunches of tulasī leaves, all sins since birth will be wiped out.
Just by looking at tulasī plant hordes of sins are wiped out.
If you touch tulasī body becomes clean. If we bow to tulasī
plant we become healthy. If we water the tulasī plant, even
Lord Yama is afraid to come near. If we grow tulasī
plant/creeper we make a connection with Kṛṣṇa. If we keep
tulasī leaves at the feet of Śrī Hari we attain mokṣa. To this
pious plant tulasī we bow our heads.
People who light Ghee lamp or oil lamp in front of Śrī Hari
will be in turn worshiped by many(koṭī) lamps and taken to
Sūrya-loka. On ekādaśī day in whose house lamps light in front
of Śrī Hari their forefathers will get amṛta in Svargaloka.
The topics of Kāmikā ekādaśī is described in Brahmavaivarta Purāṇa in the conversation between Lord Kṛṣṇa and
Mahārāja Yudhiṣṭhira.
Mahārāja Yudhiṣṭhira said, “O Supreme Lord Kṛṣṇa! I
have heard from you the glories of Deva-śayanī ekādaśī. Now I
would like to hear about the ekādaśī that occurs during the
waning moon in the month of July-August. O Lord Please be
kind to me and explain its glories.
Lord Kṛṣṇa replied, “O King! Please hear attentively the
description of this sacred vow of ekādaśī, which removes all
sins. In an ancient time Nārada Muni once asked Lord Brahmā
about this same topic. He also inquired about the deity which
is to be worshiped on that day and the process one must
follow to observe this ekādaśī.
Lord Brahmā the spiritual master of the entire universe
replied, “The ekādaśī which occurs during the waning moon in
the month of July-August is called Kāmikā ekādaśī. By hearing
the glories of this ekādaśī one obtains the result of performing
Vājapeya sacrifice. On this auspicious day one should worship
Lord Viṣṇu who holds a conch, a disc, a club and a lotus in
His hands. The results one obtains by residing and bathing in
holy places like the Ganges, Kāśī, Naimiṣāraṇya and Puṣkara
is obtained simply by worshiping Lord Viṣṇu on that day. The
result one can not obtain even by taking bath in Kedāranatha,
Kurukṣetra or during solar eclipse is easily obtained by
worshiping Lord Kṛṣṇa on this day. Therefore it is the duty of
everyone to strictly observe this Kāmikā ekādaśī by worshiping
124 • Kāmikā Ekādaśī
Lord Viṣṇu.
“Just as the water cannot touch the lotus leaf similarly by
the influence of this Kāmikā ekādaśī a person can remain aloof
from sins. Anyone who worships Lord Hari with Tulasī leaves
is freed from all sins. Only by seeing Tulasī ones sinful
reaction are destroyed, by touching Tulasī ones body become
purified, by offering prayers to Tulasī ones diseases becomes
cured, by bathing Tulasī one does not have to fear for
Yamarāja the Lord of Death, by planting Tulasī one becomes
fortunate enough to reside with Lord Kṛṣṇa and by offering
Tulasī leaves at the feet of the Supreme Lord one attains pure
devotional service. Even Citragupta22 is unable to estimate the
piety of one who offers obeisances and ghee lamp to such a
Tulasī on the day of ekādaśī. The sin of killing a brāhmaṇa or an
embryo is destroyed as a secondary result of observing this
Kāmikā ekādaśī. One who hears or reads the glories of this
ekādaśī with faith certainly attains the abode of Viṣṇu.
Pavitrā Ekādaśī
The glories of Pavitrā ekādaśī is described in Bhaviśyottara
Purāṇa in the conversation between Lord Kṛṣṇa and Mahārāja
Yudhiṣṭhira.
Once Mahārāja Yudhiṣṭhira said to Kṛṣṇa, “O
Madhusūdana!, the killer of Madhu demon. What is the name
and glories of the ekādaśī which occurs during the waxing
moon in the month of July/August. Please explain it to me in
detail”.
Lord Kṛṣṇa replied, “O King! The name of this sacred
ekādaśī is Pavitrā ekādaśī. Now please hear attentively the
topics of this ekādaśī which destroys ones sinful reaction. By
hearing the glories of this ekādaśī one obtains the result of
Vājapeya sacrifice.
In an ancient time in the beginning of Dvāpara-yuga there
was a King named Mahījita who ruled the kingdom named
Māhiṣmatī-purī. But since the king had no sons he did not feel
any happiness in conducting his activities. A married man
who has no son does not get any happiness either in this life
22 The personal secretary of Yamarāja, who is the Lord of death. He
records the living entities’ pious and evil deeds.
Mādhava Tithi (Glories of Ekādaśī)• 125
or in the next. The King spent many years in trying to get a
son, but he was not fortunate enough to get a jewel like son
who would give him all pleasure.
Realizing his own pathetic condition one day the king
called his subjects whom he treated as his children to the royal
assembly and said to them, O dear subjects I have never
committed any sinful activity in this life, I did not increase my
treasury by unlawfully earned wealth, I did not plunder the
wealth of the brāhmaṇas and the demigods, rather I have
conquered this world by following the proper code of
conduct, I have maintained all of you like my own children, I
have never hesitated to award due punishment even to my
dear ones like my brother and relatives according to their
faults and I have showed due respect to even my enemy if he
was gentle and pious. O brāhmaṇas in spite of traveling on the
religious path like this why I am bereft of a son? Please
consider carefully the reason behind this and advise me.
After hearing these lamenting words of King Mahījita, the
kings’ brāhmaṇa advisers discussed the subject matter among
themselves and decided that for the benefit of the king they
would go to the forest and visit the āśramas of the great sages
who know the past, present and future. That is exactly what
they did. They entered the forest and while wandering here
and there they came across the various āśramas of the great
sages. Finally they met Lomaśa Muni who was engaged in
severe austerities, whose body was spiritual and full of bliss,
who strictly observed the vow of fasting, who was self
controlled, who knew the science of Eternal Religious
Principle, who was well conversant with the knowledge of all
the scripture, whose duration of life was as long as that of
Brahmā and who was an effulgent saint. When a kalpa23 of
Brahmā passes one hair (loma) out of his body falls out that is
why the name of the sage is Lomaśa. The sage Lomaśa was the
knower of past, present and future.
Enchanted by this great sage, the advisers of the king
offered their obeisances to him and spoke with humility. “O
23 The duration of the material universe is limited. It is manifested in
cycles of kalpas. A kalpa is a day of Brahmā, and one day of Brahmā
consists of a thousand cycles of four yugas or ages: Satya, Tretā,
Dvāpara, and Kali.
126 • Pavitrā Ekādaśī
great sage! Due to our great fortune we have met a great soul
like you. The sage Lomaśa inquired who are you all? Why
have you come here? Why are you praising me like this. The
brāhmaṇas replied O great sage! We have come to you for
removing some of our doubts. O Lord! Our king Mahījita has
no sons. We are his subjects and we are treated by the king as
his own children. We are feeling distressed on seeing the
distress of the King. O best of the brāhmaṇa we want to strictly
under go austerity here. It is the good fortune of the king that
today we met a great personality like you. By the darśana of a
great personality a man certainly attains all perfections. Please
instruct us in such a way so that our son-less king can have a
son.”
After hearing their sincere prayers the sage Lomaśa
entered into a deep meditation for a movement and
immediately understood the king Mahījita’s previous life. He
then said in his previous life this king was a poor Vaiśya or a
Merchant. He committed a sinful deed. Once while traveling
from village to village in the course of his business he became
overwhelmed with thirst. It was the midday of dvādaśī in the
month of July. Soon he found a beautiful lake and decided to
drink its water. At that time a cow and her newly born calf
came there to drink water. As the cow began to drink water
from the lake the merchant immediately drove her away and
began to drink water himself. As a result of obstructing and
unsatisfying thirsty cow from drinking water the merchant
had committed a sin. For this reason though the merchant
who by the influence of his piety has now been born as a King
Mahījita, but he has got no son.
On hearing these words of the great sage the kings
advisers said, “O great sage! It is stated in the Purāṇas that by
the influence of piety all ones sinful reactions are counter
acted. Therefore please instruct us in such a way that all the
sinful reactions of the king may be destroyed and he can
obtain a son.
The great sage Lomaśa replied, There is a famous
auspicious ekādaśī known as Pavitrā ekādaśī which occurs
during the waxing moon in the month of July/August. You
and your King should properly observe this ekādaśī. Thereafter
you should give away your piety that you will earn by
Mādhava Tithi (Glories of Ekādaśī)• 127
observing this ekādaśī. If you follow my instruction then the
King will certainly be blessed with a son. After hearing these
words from sage Lomaśa all the kings advisers became happy
and satisfied. They offered their obeisances to the sage and
returned home. Then they meet king Mahījita and explained
to him in detail whatever they have heard from the great sage
Lomaśa.
Thereafter when the proper time arrived the kings advisers
remembered the advice of the sage and properly observed the
vow of Pavitrā ekādaśī along with the king. On the day of
dvādaśī they gave away their accumulated piety to the king as
advised by the sage. By the influence of this piety the queen
became pregnant and in due course of time she gave birth to a
beautiful son.
O King Yudhiṣṭhira! Any one who observes this sacred
ekādaśī is relieved from sinful reactions and becomes happy
both in this life and in the next. One who hears the glories of
this ekādaśī obtains the happiness derived from having a son in
this life and goes back to godhead in his next life.
Annadā Ekādaśī
The glories of Annadā ekādaśī is described in the Brahmavaivarta Purāṇa in the conversation between Lord Kṛṣṇa and
Mahārāja Yudhiṣṭhira.
Mahārāja Yudhiṣṭhira said O Kṛṣṇa! What is the name of
the ekādaśī which occurs during the waning moon in the
month of August-September. Please be kind to me and explain
this.
Lord Kṛṣṇa replied, “O King! Hear me with full attention.
The name of this auspicious ekādaśī which removes all ones
sins is Annadā ekādaśī. One who observes the vow of this
ekādaśī and worships Lord Hṛṣīkeśa, the master of the senses
becomes freed from the reactions of his sinful activities.
In an ancient time there was a famous emperor named
Hariścandra. He was very truthful and honest. Due to some
unknown deeds and in order to protect the validity of his
promise he lost his great kingdom. He even had to sell
himself, wife and son. O King! This pious emperor became a
menial servant of a dog eater. Still he maintained his firm faith
128 • Annadā Ekādaśī
in truthfulness. By the order of his master the dog-eater he
began to accept the cloths from the dead bodies in the
crematorium as his salary. In spite of engaging in such a low
class service he did not fall from his truthfulness and proper
code of conduct. In this way he spent many years.
Then one day the king began to contemplate with great
unhappiness. What should I do? Where should I go? How will
I delivered? Considering that the king is in great distress the
great sage Gautama came to him. On seeing the great sage the
king thought the Lord Brahmā the creator has created the
brāhmaṇas for the benefit of others. The King then offered his
respectful obeisances to that best of the brāhmaṇas and stood
before him with folded hands. Thereafter he narrated his
entire pitiful story to sage Gautama.
After hearing the pathetic story of the king the great sage
Gautama became very astonished and instructed the king O
King! The Annadā ekādaśī which occurs during the waning
moon in the month of August-September is extremely
auspicious and sin remover. It is your good fortune that this
ekādaśī is coming soon. You should observe this ekādaśī by
fasting and staying awake at night. As a result of this soon all
your sinful reaction will be eradicated. O best of the Kings!
Only by your influence I have come here.
After instructing King Hariścandra in this way the great
sage Gautama disappeared. Thereafter according to the
instruction of the sage the King observed the vow of Annadā
ekādaśī and became liberated from all his sinful reactions.
Lord Kṛṣṇa concluded O Lion like King! The wonderful
influence of this ekādaśī is such that one immediately exhausts
the sufferings that he was destined to suffer for many years.
By the influence of this ekādaśī King Hariścandra regained his
wife and his dead son became alive. The demigods began to
play drums and shower flowers on the sky. Thereafter by the
influence of this ekādaśī the King enjoyed his kingdom without
any impediment. Finally the king went to the spiritual world
along with his relatives, associates and subjects. O King!
Anyone who will observe this ekādaśī will become freed from
all sins and go to the spiritual world. By hearing or reading
the glories of this ekādaśī one can obtain the result of horse
sacrifice.
Mādhava Tithi (Glories of Ekādaśī)• 129
Pārśva Ekādaśī
The glories of Pārśva ekādaśī which is also known as
Parivartinī ekādaśī or Vāmana ekādaśī is described in Brahmavaivarta Purāṇa in the conversation between Lord Kṛṣṇa and
Mahārāja Yudhiṣṭhira.
Mahārāja Yudhiṣṭhira asked Lord Kṛṣṇa what is the name
of the ekādaśī which occurs during the waxing moon in the
month of August/September. How one should observe this
ekādaśī and what is the merit one obtain by observing it?
Please explain to me all these in details.
Lord Kṛṣṇa replied O King! The ekādaśī which occurs
during the waxing moon in the month of August/September
is called Pārśva ekādaśī. This ekādaśī is very auspicious, it
awards one liberation and takes away all ones sins. Just by
hearing the glories of this ekādaśī all the sinful reactions of a
person is vanquished. The piety one obtains by observing this
ekādaśī can not be obtained even by performing Vājapeya
sacrifice. This ekādaśī is also known as Jayantī ekādaśī. One who
worships Lord Vāmana-deva with devotion on this day, he is
worshiped by the inhabitants of the three worlds. A person
who worships the Lotus eyed Lord Viṣṇu with a lotus flower
undoubtedly goes back to the abode of the Lord. On this
ekādaśī the sleeping Lord turns from left side to right side. That
is why this ekādaśī is renowned as Pārśva Parivartinī
(Changing sides) ekādaśī.
Mahārāja Yudhiṣṭhira said, “O Janārdana! In spite of
hearing your description I still have some doubts. O Lord of
lords! How do you sleep and how do you change sides? What
are the procedures for observing the vow of Cāturmāsya?
What should people do when you are sleeping? Why did you
bind Bali Mahārāja with ropes? O my Lord! Please describe
these to me in detail and remove my doubts.”
Lord Kṛṣṇa replied, “O Lion like King! There was a great
devotee of me named Bali in Tretā Yuga. Although he was
born in a demoniac family he regularly worship me and
offered various prayers. He also worshiped the brāhmaṇas and
performed sacrifices. Soon he became so prominent that he
defeated Indra the king of heaven and conquered the
heavenly planet. Then Indra along with the other demigods
130 • Pārśva Ekādaśī
and the sages approached me. By their prayer I assumed the
form of a dwarf (Vāmana) and went to the sacrificial arena of
King Bali dressed as a small brahmacārī.
I asked Bali to give me three steps of Land in charity.
When Bali requested me to ask for some thing more after
hearing my demand for only three steps of land, I exhibited
my determination to remain satisfied with what I asked.
Without further consideration King Bali and his wife
Vindhyāvalī gave me a the steps of land in charity. Due to
being the supreme personality of Godhead Lord Vāmanadeva
gradually began to expand His body with his one step He
covered the seven lower planetary systems and with his
second step He covered the entire planetary system. He Also
covered the entire sky by expanding His body. When
Vāmana-deva asked for the place to set his third step King
Bali offered his head with folded hands. Then Lord
Vāmanadeva placed His third step on the head of the King
Bali. Being fully satisfied by his humility I blessed him that I
will constantly live with you.
On the day of this ekādaśī which occurs during the waxing
moon in the month of August/September a deity form of
Vāmanadeva was installed in the residence of King Bali.
Another form of mine has been established in the bed of
Ananta-śeṣa in the ocean of milk. The Supreme Lord sleeps for
four months beginning from Śayana ekādaśī up to Utthāna
ekādaśī. One should specially worship the Lord during this
four months. On should properly observe each and every
ekādaśī. By observing this ekādaśī on obtains the result of
performing one thousand horse sacrifices.
Indirā Ekādaśī
The glories of Indira ekādaśī is described in Brahma-vaivarta
Purāṇa in the conversation between Lord Kṛṣṇa and Mahārāja
Yudhiṣṭhira.
Mahārāja Yudhiṣṭhira said, “O Kṛṣṇa! O Madhusūdana! O
Killer of the demon Madhu! What is the name of the ekādaśī
which occurs during the waning moon in the month of
September-October. What are the rules and regulations for
observing this ekādaśī and what is the merit one gains by
Mādhava Tithi (Glories of Ekādaśī)• 131
observing it.
Lord Kṛṣṇa replied, the name of this sacred ekādaśī is Indira
ekādaśī. By observing this ekādaśī one can deliver his degraded
forefathers and all his sinful reactions are eradicated.
O King! There was a King named Indrasena lived in Satyayuga. He was very expert in subduing his enemies. He ruled
his Kingdom Mahiṣmatī-purī with great prosperity. He was
surrounded by his children and grand children and lived
happily. He was always attached to the devotional service of
the Viṣṇu. The King who was a devotee and constantly
absorbed in spiritual knowledge spent his time by chanting
the holy names of Śrī Govinda the bestower of liberation.
One day when the king was happily sitting in his royal
thrown suddenly Śrī Nārada Muni appeared before him from
the sky. On seeing the great sage Nārada the King
immediately stud up with folded hands and then offered his
respectful obeisances to him. Thereafter the king duly
worshiped the sage by sixteen ingredients. After the sage was
happily seated he asked Indrasena, “O great King! Are every
one happy and prosperous in your kingdom? Is your mind
fixed in religious principles? Are you engaged in devotion
service to Viṣṇu.
The King replied O best of the sages! Everything is well
and auspicious by your mercy. Today my life has become
successful by your darśana and my performing sacrifices bore
fruits. O sage among the demigods! Please tell me the cause of
your arrival.
After hearing these humble words of the king Nārada
Muni said, “O Lion like king! Now hear about a wonderful
incident that had happened to me. O best of the Kings! Once I
went to the abode of Yamarāja from the abode of Lord
Brahmā. Yamarāja greeted me respectfully and worshiped me
properly. After I was comfortably seated I offered prayers to
the pious truthful Yamarāja. In the assembly of Yamarāja I
saw your greatly pious father. As a result of breaking a vow
your father had to go there. O King! He gave this message to
me and requested me to convey this to you. He said,
‘Indrasena the king of Māhiṣmatī-purī is my son. O Lord
please tell him that due to some sinful activities committed in
my previous life now I am living in the abode of Yamarāja.
132 • Indirā Ekādaśī
Therefore he should observe to vow of Indira ekādaśī and give
away its piety to me. Then I will be released from my present
condition of life.'” Nārada Muni continued, “O King! This is
your fathers request to you. So in order to deliver your father
to the spiritual world you should observe the vow of Indira
ekādaśī.”
Then King Indrasena said, “O sage among the demigods
now kindly explain to me the procedure for following this
Indira ekādaśī.”
Nārada-muni replied, “On the day before ekādaśī one
should take bath early in the morning and faithfully offer
oblations to the forefathers for their satisfaction. On that day
one should eat only once and sleep on the floor at night. On
the day of ekādaśī one should rise early in the morning, brush
his teeth, wash his hands and mouth and take bath. Thereafter
he should take a vow of not indulging in any kinds of material
enjoyment and thus observe a total fast. He should also pray
to the Lord saying, ‘O Lotus eyed one I take shelter of you’.”
“Thereafter at noon, in front of śālagrāma-śīlā he should
offer oblations to his forefather according to proper rules and
regulation. The he should worship the brāhmaṇas and after
feeding them sumptuously he should give dakṣiṇā. At the end
one should give the remnants of the oblations to the cows.
During the day one should worship Lord Hṛṣīkeśa by offering
sandal wood paste flowers, incense, lamp and foodstuffs with
devotion. One should remain awake that night while
chanting, hearing and remembering the names, forms,
qualities and pastimes of the Supreme Lord. On the day after
ekādaśī one should worship Lord Hari in the morning and feed
the brāhmaṇas. Thereafter one should break his fast by eating
along with his brothers, children, grandchildren and relatives
while maintaining silence. O King! If you follow this ekādaśī as
a have just described then your father will certainly to the
abode of Viṣṇu.” After speaking in this way Nārada Muni
disappeared from there.
According to the instructions of Nārada Muni the king
Indrasena strictly observed this ekādaśī. O Son of Kuntī this
King accompanied by his children, servants and others duly
observed this vow. As a result of observing this ekādaśī flowers
were showered from the sky. The father of King Indrasena
Mādhava Tithi (Glories of Ekādaśī)• 133
immediately rode on the back of Garuḍa and went to the
abode of Lord Viṣṇu. The saintly King Indrasena also ruled
his kingdom without any impediment. At the end of his life
the king entrusted his kingdom to his son and personally
returned to the spiritual world. Such is the glories of Indira
ekādaśī. Any one who reads or hears the glories of this ekādaśī,
becomes freed from all sinful reactions and ultimately returns
to the abode of Viṣṇu.
Pāśāṅkuśā Ekādaśī
Significance
Śrī Kṛṣṇa said to Yudhiṣṭhira, "Oh king, please listen as I
explain the glories of this ekādaśī—Pāpāṅkuśā ekādaśī—which
removes all sins. On this day one should worship the Deity of
Padmanābha, the lotus naveled Lord Viṣṇu, according to the
rules of archana-vidhi (regulations). If a person who is a
Vaiṣṇava and has shown disrespect to Śiva, if he is a Śiva
bhakta and has shown disrespect to Śrī Hari, that person will
spend 14 long yugas in hell. That sin will be wiped out when a
person fasts on this special ekādaśī. (This indicates that ekādaśī
is to be practiced by both Śiva and Hari bhaktas.) Also by
practicing this ekādaśī, people will get health, wealth, progeny
and moreover previous 10 generations of both mother and
father will attain mokṣa.
Quotes from Scriptures
Whether one is a child, a youth, or in old age, fasting on
Pāpāṅkuśā ekādaśī frees him from all sins and makes
him immune to suffering a hellish rebirth. Whosoever
observes a fast on the Pāpāṅkuśā ekādaśī becomes free of all
his sins and returns to the spiritual abode of Lord Śrī Hari.
If a resident of earth fails to perform spiritual deeds,
especially the observance of a fast on days such as ekādaśī, his
breathing is said to be no better, or of as much use as the
breathing (puffing) of a blacksmith’s bellows. (Padma-purāṇa)
This daśāmī is also very special, with Vijayā daśāmī..Good
day to start a new venture with new saṅkalpa.
(Padma Purāṇa, Part-3, Uttara-khaṇḍa, 60th chapter)
134 • Pāśāṅkuśā Ekādaśī
The glories of Pāśāṅkuśā ekādaśī which occurs during the
waxing moon in the month of September-October is described
in Brahma-vaivarta Purāṇa in the conversation between Lord
Kṛṣṇa and Mahārāja Yudhiṣṭhira.
Mahārāja Yudhiṣṭhira said, “O Madhusūdana, what is the
name of the ekādaśī that occurs during the waxing moon in the
month of September/October. Please be kind and explain this
to me.”
Lord Kṛṣṇa replied, “O best of the Kings! The name of this
ekādaśī is Pāśāṅkuśā ekādaśī. Now Please hear from me the
glories of this ekādaśī which destroys all ones sins. Some
people also call this ekādaśī as Pāpāṅkuśā ekādaśī. One should
specially worship Lord Padmanābha on the day of this ekādaśī.
This ekādaśī awards a person the heavenly pleasures liberation
and his desired results. Just by chanting the holy names of
Lord Viṣṇu one can attain all the piety of visiting all the holy
places on the earth. If a conditioned soul in spite of indulging
in various sinful activities due to illusion takes shelter and
offers obeisances at the lotus feet of Lord Hari who is expert in
delivering the fallen souls then such a person does not have to
go to hell.
Those Vaiṣṇavas who criticize Lord Śiva and those
Śaivaites who criticize Lord Viṣṇu are both undoubtedly go to
hell. The result one obtains by performing one thousand horse
sacrifices or by performing one hundred Rājasūya sacrifices
can not be equal to the one sixteenth portion of piety one
obtains by following this ekādaśī. There is no piety in this
world which is equal to the piety earned by observing the
ekādaśī. Therefore there is no other day as sanctified as this day
of ekādaśī which is very dear to Lord Padmanābha.
O King! As soon as a person fails to observe ekādaśīs the
sins begin to reside in his body. This ekādaśī awards its
follower the heavenly pleasure, liberation, freed from
deceased condition, beautiful women, wealth and food grains.
O maintainer of the earth! If one observes this ekādaśī and
remains awake on that night easily goes to the abode of Lord
Viṣṇu.
Lord Kṛṣṇa continued, “O best of the Kings! By observing
the vow of this ekādaśī one can deliver ten generations from
his mothers family, ten generations from his fathers family
Mādhava Tithi (Glories of Ekādaśī)• 135
and ten generations from his wife’s family. If a person
observes this ekādaśī either in his childhood or youth-hood or
in his old age he does not suffer the miseries of the material
existence. One who strictly observes this Pāśāṅkuśā or
Pāpāṅkuśā ekādaśī then all his sinful reactions are eradicated
and at the end of his life he returns to the abode of Lord
Viṣṇu. If a person gives away gold, sesame seeds, land, cow,
food grains, water, umbrella or shoes in charity then such a
person does not have to goo to the abode of Yamarāja. Any
one who spends his day without engaging in pious activities
he is like a dead man although he is breathing. His breathing
is compared to the bellows of the blacksmith.
O best of the Kings! A person who digs well and lakes for
the benefit of others, donates land and houses and perform
other pious activities such as performing sacrifices is not
subjected to the punishment of Yamarāja. As a result of piety
only people live long lives, become rich, take birth in highclass families and become diseaseless. The purport is that the
direct result of observing ekādaśī is to attain devotional service
to Kṛṣṇa and the indirect result is to attain the temporary
material benefits.
Ramā Ekādaśī
The glories of Ramā ekādaśī is described in the Brahmavaivarta Purāṇa in the conversation between Lord Kṛṣṇa and
Mahārāja Yudhiṣṭhira.
Mahārāja Yudhiṣṭhira said, “O Janārdana! What is the
name of the ekādaśī that occurs during the waning moon in the
month of October-November. Please explain this to me.”
Lord Kṛṣṇa replied, “O Lion among Kings! The name of
this ekādaśī is Ramā ekādaśī and it vanquishes all ones sinful
reactions. Now please hear about the glories of this sacred
ekādaśī.
Long ago there was a famous King named Mucukunda. He
was a good friend of Indra the King of Heaven. He also had
friendship with the personalities like Yamarāja, Varuṇa,
Kubera and Vibhīṣaṇa. This King was very truthful and
always attached to the devotional service of Lord Viṣṇu. He
ruled his Kingdom with proper code of conduct.
136 • Ramā Ekādaśī
In due course of time King Mucukunda begot a daughter.
According to the name of a best river Candrabhāgā she was
given the name Candrabhāgā. She was married to a handsome
person named Śobhana who was the son of Candrasena. One
day Śobhana came to the house of his father-in-law on the day
of the ekādaśī. Candrabhāgā became greatly worried and
contemplated O my Lord! What will happen now? My
husband is very weak and he cannot tolerate hunger.
Moreover my father is also very strict. On the day before
ekādaśī my father usually sends his servant to announce that
no one can eat on the day of ekādaśī.
When Śobhana heard about this custom he said to his dear
wife, “O dear one! What should I do now? What can I do so
that my life is protected and the order of the King is not
transgressed. Candrabhāgā replied, O my Lord! What to
speak of the human being even the elephants, horses and
other animals in the kingdom of my father will not be allowed
to eat anything today. O husband then how can the human
beings possibly eat? O respected husband! If you must eat
today then you will have to go back to your house. Therefore
consider carefully and take a decision.
After hearing the words of his wife Śobhana said what you
have said is indeed true but I wish to observe this ekādaśī.
Whatever is destined to me will certainly happen. Considering
in this way Śobhana decided to observe this sacred ekādaśī. He
became overwhelmed with hunger and thirst. When the sun
had set all the Vaiṣṇavas and pious human being became very
happy. O Lion among Kings! They happily spent the entire
night chanting and worshiping the Supreme Lord. But it was
intolerable for Śobhana to pass that night and thus he died just
before the sunrise. King Mucukunda completed Śobhana’s
funeral rites with royal prestige by burning him with fragrant
sandal wood. According to the order of her father
Candrabhāgā did not burn herself in the funeral fire in other
words she did not die with her husband. Candrabhāgā, after
completing her husbands śraddhā ceremony continued to live
at the house of her father.
O King! Meanwhile by the influence of observing Ramā
ekādaśī Śobhana became the King of the beautiful city of
Devapura which was situated at the peak of Mandara
Mādhava Tithi (Glories of Ekādaśī)• 137
mountain. He began to live in an opulent residence whose
pillars were made of gold and bedecked with jewel and whose
walls were decorated with Gems and crystals. A beautiful
white umbrella was held over his head which was decorated
with a golden crown bedeck with jewels. His ears were
decorated with earrings, his neck was decorated with a neckless and his arms were decorated with a golden armlets.
Decorated in this way Śobhana sat on the royal thrown. He
was always served by the Gandharvas and Apsarās and
appeared just like Indra the King of the heaven.
One day a brāhmaṇa named Soma-śarmā who was a
resident of Mucukundapura arrived in the kingdom of
Śobhana in the course of traveling to the holy places.
Considering Śobhana as the son-in-law of King Mucukunda
the brāhmaṇa approached him. As soon as the King saw him
he stood up with folded hands and then offered his respectful
obeisances to the King. Thereafter Śobhana inquired from the
brāhmaṇa about his well-being as well as the well beings of his
father-in-law Mucukunda, wife Candrabhāgā and all the
residents of Mucukundapur. He also informed the King that
everyone was living in peace and harmony. With great
amazement the brāhmaṇa said to the King O King! I have never
seen such a beautiful city like this before. Please tell me how
have you obtained such a kingdom.
The King replied, by the influence of observing Ramā
ekādaśī which occurs during the waning moon in the month of
October-November I have received this temporary kingdom.
O best of the brāhmaṇas please advice me in such a way that
my kingdom can remain permanently. I think because I
observed the ekādaśī without faith hence I have received this
unsteady kingdom. Please explain these topics to
Candrabhāgā the beautiful daughter of King Mucukunda. I
think she is capable of making it steady.
After hearing this words of King Śobhana the brāhmaṇa
returned to Mucukundapura and told everything to
Candrabhāgā in detail. When Candrabhāgā heard the whole
incident she became extremely joyful and said to the brāhmaṇa,
“O great brāhmaṇa! Your statements are appearing to me just
like a dream.” Then the brāhmaṇa Soma-śarmā said, “O
daughter! I have personally seen your husband at Devapurī. I
138 • Ramā Ekādaśī
have also seen his entire kingdom which is as bright as the
sun but he told me that his kingdom was not steady.
Therefore you should try to make his kingdom steady by any
means.” Candrabhāgā said, “O respected brāhmaṇa, Please
take me there because I have developed an intense desire to
see my husband. I will make his kingdom steady on the
strength of my piety. O twice born! Please make some
arrangement so that I can meet him for by helping the
separated to meet one accumulates piety.
Thereafter Somaśarmā took Candrabhāgā and went to the
āśrama of Vāmadeva which was situated near Mandara
Mountain. After hearing the whole story from the bright faced
Candrabhāgā Vāmadeva initiated her with Vedic mantras. By
the influence of the mantras received from sage Vāmadeva and
by the piety accumulated as a result of observing ekādaśī
Candrabhāgā obtained a spiritual body. Thereafter
Candrabhāgā happily went before her husband.
Upon seeing his wife Śobhana became extremely pleased
and satisfied. Candrabhāgā said, “O my respected husband
please hear my beneficial words. I have been strictly
observing ekādaśī from the age of eight at the house of my
father. May that accumulated piety make your kingdom study
and let it continue to prosper until the time of annihilation.
Thereafter having received divine body and decorated with
opulent ornaments she began to enjoy the association of her
husband. By the influence of Ramā ekādaśī Śobhana also
received a divine body and began to enjoy with his wife at the
peak of Mandara Mountain. Therefore O King this Ramā
ekādaśī is just like the wishful filling cow or a touchstone.
Lord Kṛṣṇa continued O King I have thus explained to you
the glories of auspicious Ramā ekādaśī. A person who strictly
observes the vow of this ekādaśī he is undoubtedly freed from
the sin of killing a brāhmaṇa. Just as black cows and white
cows both give white milk similarly ekādaśīs of waning moon
and ekādaśīs of waxing moon both award liberation to the
followers. Any one who hears the glories of this ekādaśī
becomes liberated from all sinful reactions and happily resides
in the abode of Lord Viṣṇu.
Mādhava Tithi (Glories of Ekādaśī)• 139
Utthāna Ekādaśī
The glories of Utthāna ekādaśī is described in Skanda Purāṇa
in the conversation between Lord Brahmā and Nārada Muni.
Once Lord Brahmā said to Nārada Muni O best of the sages!
Please hear from me the glories of Utthāna ekādaśī which
destroys all ones sinful reactions, increases ones piety and
awards one liberation. O best among the brāhmaṇas! The
supremacy of the Ganges was intact as long as Utthāna ekādaśī
which occurs during the waxing moon in the month of
October-November and which burns all ones sins into ashes
did not manifest in this world. The influence of the oceans and
lakes piety was matchless as long as Utthāna ekādaśī did not
manifest. The result one obtains by performing one thousand
horse sacrifices and one hundred Rājasūya sacrifices can easily
be obtained by observing this ekādaśī.
After hearing this words of Lord Brahmā, Nārada Muni
said, “O dear father! Please tell me What is the merit one
attains by eating ones a day, by taking supper in the evening
and by complete fasting.”
Lord Brahmā replied, “If one eats ones a day then all the
sinful reactions of his one life time is destroyed, If one eats
supper then the sinful reactions of his two life time are
destroyed and by fasting completely one can destroy the
sinful reactions of his seven life times.
O dear son! This Utthāna ekādaśī awards everything that
are unseen undesired and rare within the three worlds. This
ekādaśī burns to ashes the grave sins as big as Mandara
Mountain. The lion among sages if a person accumulates any
piety on this day of ekādaśī then he obtains results equal to
Sumeru Hill. In the body of those who do not prayers to the
Lord, who are fallen from their vows, who are atheistic, who
blaspheme the Vedas, who pollute the religious scripture, who
enjoy others wife and who are foolish religious principle
cannot remain. On should not indulge in sinful activities
rather he should engage in pious activities. If one is inclined
towards pious activities his religious principle are not
destroyed. One who confidently follows the vow of Utthāna
ekādaśī, the sinful reactions of his one hundred life times are
vanquished. If one remains awake on the night of Utthāna
140 • Utthāna Ekādaśī
ekādaśī then his past, present and future generations returned
to the abode of Viṣṇu.
O Nārada! A person who does not observe the vow of
ekādaśī in the month of Kārtika and does not worship Lord
Viṣṇu then all his accumulated piety is totally destroyed. O
best of the brāhmaṇa! Therefore one should certainly worship
Lord Viṣṇu in the month of Kārtika. If one eats food stuff cook
by himself in the month of Kārtika he obtains the result of
Cāndrāyaṇa vrata. If one engages in hearing and chanting the
topics of Lord Viṣṇu in the month of Kārtika attains the result
of donating one hundred cows. By regularly studying the
scriptures one achieves the result of performing one thousand
sacrifices. A person who hears the topics of the Lord and then
gives dakṣiṇā to the speaker according to his capacity goes to
the eternal abode of the Lord.
Nārada Muni said, “O Lord! Kindly explain to me the
procedure for observing ekādaśī.” The grandfather Brahmā
replied, “O best of the twice born one should rise early in the
morning during brāhma-muhūrtha and after washing his
mouth and taking bath he should worship Lord Keśava. Then
he should take a vow while chanting a mantra as follows. ‘I
will fast on the day of ekādaśī and I will only eat on the day of
dvādaśī. O Puṇḍarīkākṣa! O Acyuta! I surrender unto you
Please protect me’. One should gladly observe the vow of
ekādaśī with devotion and at night one should remain awake.
While remaining awake at night one should hear and
chant the transcendental qualities of the Lord. Any pious
person who follows these instructions attains supreme
destination. One should give up all kinds of greediness on the
day of ekādaśī.
Lord Brahmā continued, “If one worships Lord Janārdana
with Kadamba flowers does not go to the abode of Yamarāja.
If one worships Lord Garuḍa-dhvaja or Lord Viṣṇu with rose
flowers in the month of Kārtika certainly gets liberation. If one
worships the Lord with bakula and aśoka flowers then he
becomes freed from lamentation for as long as the sun and the
moon rise in the sky. If one worships the Lord with śamī
leaves escapes the punishment of Yamarāja. If one worships
Lord Viṣṇu who is the controller of the demigod with
Mādhava Tithi (Glories of Ekādaśī)• 141
Campaka flowers during the rainy reason then he will not
have to take birth again within the material world. If one
offers yellow colored Ketakī flowers to Lord Viṣṇu then all his
sinful reactions accumulated from millions of life time is
destroyed. If one offers red colored fragrant hundred petaled
lotus flower Lord Jagannātha then he returns to the abode of
the Lord known as Śvetadvīpa.
O best of the brāhmaṇas! One should remain awake on the
night of ekādaśī. On the day of dvādaśī one should worship
Lord Viṣṇu and complete his vow by feeding the brāhmaṇas.
According to ones ability if one should worships his spiritual
master and gives him charity then the Supreme Lord becomes
freed with him.
Padminī Ekādaśī
Mahārāja Yudhiṣṭhira said, O Kṛṣṇa! O Janārdana! What is
the name of the ekādaśī which occurs during the waning moon
of the extra leap year month? What is the procedure for
observing this ekādaśī and what merit one gains by observing
it. Please describe this to me.
Lord Kṛṣṇa replied, “O King! The name of this sacred
ekādaśī is Padminī ekādaśī. If one strictly observes this ekādaśī
he returns to the abode of Lord Padmanābha. This ekādaśī
counteracts all ones sinful reactions. Even Lord Brahmā is
unable to describe the results of this ekādaśī.”
“Long long ago Lord Brahmā described the glories of
Padminī ekādaśī which awards its followers opulence and
liberation to the great sage Nārada.”
Lord Kṛṣṇa continued, “One should begin to observe the
vow on the day of daśamī or the day before ekādaśī. One should
not eat food stuff cooked by others, should not eat in a plate
made of bell-metal, should not eat Urad dāla, Chick-pea,
spinach and honey on the day before ekādaśī. One should eat
boiled sunned rice with ghee and rock salt. One should sleep
on the floor and observe strict celibacy on the day of ekādaśī.
“On the day of ekādaśī one should rise early in the
morning, brush his teeth and take bath. Thereafter he should
worship the Supreme Lord with sandal wood paste, incense,
lamp, aguru, camphor and water. One should chant the holy
142 • Padminī Ekādaśī
names and glories of the Lord. One should not indulge in
useless takes. If one drinks water or milk on the day of ekādaśīs
which occurs during the extra leap year month then his vow is
spoiled. One should remain awake at night on ekādaśī and
glorify the holy names and qualities of the Supreme Lord. By
remaining awake the first three hours of the night one obtains
the result of performing agniṣṭoma sacrifice. By remaining
awake the first six hours of the night one obtains the result of
performing Vājpeya sacrifice. By remaining awake the first
nine hours of the night one obtains the result of performing
Aśvamedha sacrifice and by remaining awake the entire night
one obtains the result of Rājasūya sacrifice. On the day of
dvādaśī or the day after ekādaśī one should complete his vow
by feeding the Vaiṣṇavas and the brāhmaṇas. A person who
observes this ekādaśī in this way certainly attains liberation.”
Lord Kṛṣṇa continued, “O sinless one! According to your
inquiry I have thus explained to you the procedure for
observing the Padminī ekādaśī. Now please hear about an
enchanting story which once Pulastya Muni narrated to
Nārada Muni.”
Once Kārtavīryārjuna defeated Rāvaṇa and put him in the
prison house. When Pulastya Muni saw Rāvaṇa in this
condition he went to Kārtavīryārjuna and requested him to
release Rāvaṇa. Being requested by the great sage the King
finally released Rāvaṇa. Upon hearing this amazing event
Nārada Muni humbly asked Pulastya Muni O best of the
sages! Since Rāvaṇa defeated all the demigods including Indra
how could Kārtavīryārjuna defeat Rāvaṇa. Please explain this
to me.
Pulastya Muni replied, “O Nārada! In Tretā-yuga there
was a King named Kārtavīrya who took birth in the dynasty
of Haihaya. His capital was Māhiṣmatī-purī. King Kārtavīrya
had one thousand wives but he had no suitable son to take
over the reign of the king. Although the king worshiped the
forefathers, saintly persons and observed various vows under
the guidance of the saintly person still yet he was not blessed
with a son. Then the king decided to undergo austerities. The
king entrusted his responsibility to his prime minister and set
out for undergoing austerities by wearing a dress made of
bark. When he was about to live his palace one of his wives
Mādhava Tithi (Glories of Ekādaśī)• 143
Padminī the daughter of King Hariścandra who appeared in
the royal family of King Ikṣvāku, saw him. When the chaste
wife saw her husband going to the forest to perform
austerities she immediately gave up all her ornaments. She too
accompanied her husband to the Mandara Mountain.
At the summit of Mandara Mountain King Kārtavīrya and
his wife Padminī performed severe austerities for ten
thousand years. Upon seeing that her husbands body is
becoming day by day the chaste wife thought of a solution.
Once Padminī humbly asked the greatly chaste Anusūyā the
wife of sage Atri. ‘O chaste lady! My husband has spent ten
thousand years in performing austerities yet he could not
please Lord Keśava who destroys one’s miseries. O fortunate
one! Please tell me about a vow by following of which the
Supreme Lord will be pleased and I will be blessed with a son
who will become a powerful King. Being pleased by the
prayer of chaste Queen Padminī, Anusūyā said, ‘ After every
thirty-two months an extra leap year month comes. The two
ekādaśīs of this month are known as Padminī and Parama. If
you observe this ekādaśī then soon the Supreme Lord will be
pleased with you and award your desired result.
Lord Kṛṣṇa continued, “According to the instruction of
Anusūyā queen Padminī duly observed this ekādaśī. Then
Lord Keśava riding on the back of Garuḍa came before
Padminī and ordered her to ask for benediction. The queen
first offered her obeisances to the Lord and offered prayers.
Then she requested the Lord to bless them with a son. Then
the Lord said, ‘O gentle lady! I am very pleased with you.
There is no month as dear to me as the month of Adhika-māsa
or leap year month. The ekādaśīs of this month is more dear to
me. You have properly observed this ekādaśī. Therefore I will
certainly fulfill the desire of your husband.'”
After speaking in this way to Padminī the Lord came
before the King and said, “O great King please ask for your
desired benediction. I have been pleased by your wife for she
observed the sacred vow of ekādaśī.” On hearing this words of
Viṣṇu the King became jubilant and begged the Lord to give
him a son who will be very powerful and always victorious.
He said O Madhusūdana! The Lord of the universe let me
have a son who will not be defeated by the demigods, human
144 • Padminī Ekādaśī
beings, serpents and demons. The Lord granted the King his
desired boon and disappeared.
Being fully satisfied the king and his wife regained their
health and returned to their opulent kingdom. In due course
of time the queen Padminī gave birth to a powerful son who
became famous as Kārtavīryārjuna. There was no other
warrior in the three worlds as great as him. Even the ten
headed Rāvaṇa was defeated by him. After narrating this
wonderful story the great sage Pulatsya left.
Lord Kṛṣṇa concluded, “O sinless king! I have thus
described to you the glories of the ekādaśī which occurs during
the waxing moon of an extra leap year month. O best of the
Kings! Any one who will observe this ekādaśī will certainly go
to the abode of Lord Hari.” According to the statement of Śrī
Kṛṣṇa, Mahārāja Yudhiṣṭhira with his entire family observed
this ekādaśī.
A person who faithfully observes this Padminī ekādaśī his
life become glories. One who hears or reads the glories of this
ekādaśī obtains a great amount of Piety.
Parama Ekādaśī
The glories of Parama ekādaśī which occurs during the
waning moon on an extra leap year month is described by
Lord Kṛṣṇa to Mahārāja Yudhiṣṭhira.
Mahārāja Yudhiṣṭhira said, “O my Lord! What is the name
of the ekādaśī which occurs during the waning moon on an
extra leap year month and what is the procedure of observing
this ekādaśī.”
Lord Kṛṣṇa replied, “O King! The name of this ekādaśī is
Parama ekādaśī. This Auspicious ekādaśī destroys all ones
sinful reactions and awards one material enjoyment and
liberation. The procedure for observing this ekādaśī is same as I
have already described to you. One should worship the
Supreme Lord who is the master of all beings on this ekādaśī.
Now please hear an enchanting story which I had heard from
the sages in the city of Kāmpilya24.
There was a pious brāhmaṇa named Sumedhā lived in the
24 The capital of King Drupada
Mādhava Tithi (Glories of Ekādaśī)• 145
city of Kāmpilya. He had a chaste wife named Pavitra. But
due to some sinful activities this brāhmaṇa became poor. He
could not earn his livelihood even by begging. He had no food
to eat no cloth to wear and no place to sleep. Nevertheless his
young beautiful wife faithfully served him. Often she had to
remain hungry for the sake of serving a guest. In spite of often
remaining hungry her face did not become pale. She never
told her husband about this.
Upon seeing that his wife was becoming weak day by day
the brāhmaṇa condemned himself and said to his sweet
speaking wife O dear one! Although I have tried to beg from
the most influential people yet I did not get anything now tell
me what should I do? Should I go to a foreign country to earn
wealth. I may get some thing there if I am fortunate. Without
enthusiasm no work is successful that is why intelligent
persons always praise the enthusiasm of the people.
After hearing these words of her husband Sumedhā the
beautiful eyed Pavitra said to her husband with folded hands
and tears in her eyes. “There is none else more intelligent than
you. What ever we do and what ever we achieve in this world
are due to our previous deeds. If one has no piety
accumulated from his previous life he cannot attain any thing
however he may try. If a person distributes knowledge or
wealth in his previous life attain similar things in this life. O
best of the brāhmaṇa! It seems that neither you or me gave any
charity the suitable candidate in our previous life. That is why
both of us will have to stay here together. O Lord! I can not
remain without you even for a movement. Moreover if you go
then people will call me an unfortunate and condemn me.
Therefore please be happy with whatever wealth you can
collect here. You will certainly achieve happiness in this
country only.”
Upon hearing these words of his wife the brāhmaṇa
dropped his plan to go to a foreign country. One day by
providence the great sage Kauṇḍiṇya Muni came there. As
soon as Sumedhā saw him, he and his wife became joyful and
offered their obeisances to the sage. He offered an āsana to the
sage and worshiped him properly. He said, “O great sage!
Today our lives have become successful for we have received
your darśana. Thereafter the couple fed the sage according to
146 • Parama Ekādaśī
their ability. Then the wife of the brāhmaṇa asked O learned
sage! What is the means of destroying poverty? Without
giving any charity how can one get wealth education and so
on? My husband wanted to go to a foreign country in order to
earn wealth but I have stopped him from this act, It is indeed
our good fortune that you have come here. By your mercy our
poverty will certainly be destroyed. Now please instruct us in
such a way so that our poverty is destroyed.”
After hearing these words Pavitra the great sage
Kauṇḍiṇya said, “There is an auspicious ekādaśī which occurs
during the waning moon on the extra leap year month. This
ekādaśī is very dear to the Lord and it is known as Parama
ekādaśī. This ekādaśī vanquishes ones sinful reactions, material
miseries and poverty. By observing this ekādaśī a person
certainly become prosperous. This sacred ekādaśī was first
observed by Kubera. As a result of this Lord Śiva became
pleased and awarded him the benediction to become very
rich. By observing this ekādaśī King Hariścandra regained his
kingdom and wife whom he once sold out. O beautiful eyed!
You should also observe this ekādaśī.” Lord Kṛṣṇa continued,
“O Pāṇḍava! After happily and affectionately describing the
topics of Parama ekādaśī Kauṇḍiṇya Muni described the
auspicious vow known as Pāñcarātrika. By observing
Pāñcarātrika vow one attains liberation. One should begin to
observe Pāñcarātrika vow from the day of Parama ekādaśī with
proper rules and regulations. Any one who according to his
ability fasts for five days beginning from Parama ekādaśī he
goes back to the abode of Lord Viṣṇu along with his father,
mother and wife. One who only eat ones a day during this five
days becomes freed from all sinful reactions and goes to the
spiritual world.
According to the instructions of Kauṇḍiṇya Muni both the
husband and wife duly observed this Parama ekādaśī. When
the vows of ekādaśī and Pāñcarātrika were completed a prince
from the royal palace came there being inspired from Lord
Brahmā the prince offered them a new house decorated with
beautiful royal furniture. He also gave a cow to the brāhmaṇa
for their livelihood and after praising the brāhmaṇa couple the
prince left. As a result of this prince returned to the abode of
Viṣṇu at the end of his life.
Mādhava Tithi (Glories of Ekādaśī)• 147
As the brāhmaṇas are best among the human beings as the
cows are best among the four legged animals, as Indra is the
best among the demigods similarly the leap year month is the
best among all the months. Within this month the two ekādaśīs
namely Padminī and Parama are most dear to Lord Hari.
Having received the human form of life if a person does not
observe ekādaśī then he never attains any happiness
throughout his eight million four hundred thousand species of
life. Rather he suffers unlimited miseries. By virtue of great
piety one obtains a human birth that is why one should
certainly observe the vow of ekādaśī.
After hearing the glories of this ekādaśī Mahārāja
Yudhiṣṭhira along with his wife and brothers observed this
sacred ekādaśī.
The glories of ekādaśī in Garga Saṁhitā
Nārada Muni said, “O Maithila! Please hear about the
topics of the gopīs which destroys all ones sinful activities
awards piety, fulfills all ones desires and is the source of all
auspiciousness.
There is country named Uśinara in South India. Once there
was no rain fall in this country for ten years. The prosperous
cowherd men of this place became afraid of the severe
drought and they left for Vraja-maṇḍala along with their
relatives and cows. O King! They came and lived at the
transcendental abode of Vṛndāvana near Yamunā under the
guidance of Nanda Mahārāja. By the benediction of
Rāmacandra many gopīs took birth in their families. They were
all transcendental beautiful and decorated with fresh youth. O
best of the kings! After seeing beautiful Kṛṣṇa they became
enchanted and in order to know how to please Kṛṣṇa they
approached Śrī Rādhā.
The gopīs said, “O Rādhā! O daughter of King Vṛṣabhānu!
O lotus eyed one! Please instruct us about a vow by which we
can please Śrī Kṛṣṇa. Kṛṣṇa the son of Nanda Mahārāja and
who is rarely attained even by the demigods is under your
control. O Rādhā! You are the enchanter of the entire universe
and expert in all the scripture.”
Śrī Rādhā said, “You should observe ekādaśī in order to
148 • The glories of ekādaśī in Garga Saṁhitā
please Śrī Kṛṣṇa. The the Lord certainly be controlled there is
no doubt about it”. The gopīs said, “O Rādhikā! Please tell us
the names of ekādaśīs which occurs during a full year and how
one should observe ekādaśī.” Rādhā replied, “ekādaśī first
appeared from the body of Lord Viṣṇu during the waning
moon in the month of November-December in order to kill
demon Mura. Then this exalted ekādaśī appears every month
in different form. For your benefit I am describing their
names. Utpannā, Mokṣadā, Saphalā, Putradā, Ṣaṭ-tilā,
Jayā,Vijayā, Āmalakī, Pāpamocanī, Kāmadā, Varūthinī,
Mohinī, Aparā, Nirjalā, Yoginī, Devaśayanī, Kāminī, Pavitra,
Ajā, Padmā, Indirā, Pāpāṅkuśā, Rāma, Prabodhini these are
the twenty-four ekādaśīs which occur during one complete
year. Apart from them there are two more ekādaśīs namely
Padminī and Parama which occurs during an extra leap year
month. Any one who chants the names of these twenty-six
ekādaśīs, obtains the result of observing the vow of dvādaśī for
the entire year.
O damsels of Vraja! Now hear about the rules and
regulations for observing ekādaśī. On the day before ekādaśī
one should sleep on the floor, eat only ones and control the
senses. He should also drink water only once and remain neat
and clean. On the day of ekādaśī one should rise early in the
morning during brāhma-muhūrta and offer obeisances to Lord
Hari. To take bath with well water is the lowest, to take bath
in a pond is medium, to take bath in a large pool is the highest
and to take bath in a river is the best of all. A pious person
should take bath in this way and give up his anger and greed.
One should not apply oil on the day of ekādaśī. A person
should give up associating with low class sinful and atheists
on the day of ekādaśī A person who is observing the vow
should carefully avoid the association of those who speak lies,
who blaspheme the brāhmaṇas, who steal others things, who
enjoy the association of others wife, who are miscreants and
who do not show respects to the exalted personalities. On the
day of ekādaśī one should worship Lord Keśava with devotion
and offer Him palatable foodstuffs, one should offer lamp in
the temple of the Lord. One should hear the glories of the vow
from the mouth of a brāhmaṇa and then give him sufficient
dakṣiṇā. One should remain awake on the night of ekādaśī
Mādhava Tithi (Glories of Ekādaśī)• 149
while singing the transcendental glories of Kṛṣṇa. One should
avoid eating in a bell-metal plate, eating meat, pink dāla, any
kind of intoxicant, spinach, honey, preboiled rice, eating more
then ones and indulging in sex life on the day before ekādaśī.
On the day of ekādaśī one should give up gambling, sleeping,
eating betel-nuts and pan, brushing teeth, criticizing others,
cheating, stealing, becoming envious, indulge in sex life,
becoming angry and speaking lies.
On the day of dvādaśī one should not eat on a bell-metal
plate, Urad dāla, Honey, Oil and contaminated food stuff. One
should strictly follow these rules and regulations. The gopīs
said O Greatly learned-one! Please explain to us the proper
time for observing ekādaśī. Śrī Rādhā replied, :If the tithi of
daśamī is consists of fifty-five daṇḍas then one should not fast
on the next day rather he should fast on the day of dvādaśī. If
an ekādaśī is conjoined with a fraction of second of daśamī then
such an ekādaśī should be rejected like a pot of Ganges water
mixed with a drop of wine. If an ekādaśī extends on the day of
dvādaśī then one should fast on the day of dvādaśī. O damsels
of Vraja by hearing the glories of ekādaśī one obtains the result
of Vājapeya Sacrifice. The result one obtains by following a
vow of a dvādaśī is equal to that of feeding 88,000 brāhmaṇas.
By observing the vow of ekādaśī one obtains one thousand
times more results then the result one obtains by donating the
entire earth with all the oceans and forests. Observing the vow
of dvādaśī is advised as the means of deliverance for those who
are absorbed in the ocean of material existence which is filled
with the mare of sinful activities. If human beings observe
ekādaśī by remaining awake on the night of ekādaśī then even if
they are very sinful they do not go to the fearful abode of
Yamarāja.
A person who worships Lord Hari with devotion on the
day of dvādaśī by offering him Tulasī leaves never become
touched by sin just as a lotus leaf remains untouched by
water. The results of performing one thousand horse sacrifices
and one hundred Rājasūya sacrifices is not even equal to the
one sixteenth portions of the results obtained by observing
ekādaśī. By observing ekādaśī a person delivers ten generations
of his mothers family, ten generation from his fathers family
and ten generations from his wife’s family. A cow may be a
150 • The glories of ekādaśī in Garga Saṁhitā
white or black but both are qualitatively same because both
give milk. Similarly the ekādaśīs of both the waning moon and
waxing moon are same in awarding piety,
O gopīs! An ekādaśī burns to ashes heaps of sinful reactions
of a person accumulated from one hundred life times. The
charity given on the day of dvādaśī may it be less or more or
given with or without proper rules and regulations, awards
merits equal to that of a mountain. A person who hears the
topics of Hari on the day of ekādaśī obtains the result of giving
the entire earth which consists of seven Islands in charity. The
piety one achieves by taking bath in the holy place of Gayā
and seeing the lotus feet of Lord Viṣṇu is not even equal to the
one sixteenth portion of piety obtained by observing ekādaśī.
The merit one obtains by giving charity at Prabhāsa-kṣetra,
Kurukṣetra, Kedārnātha, Badrikāśrama, Kāśī, Śukara-kṣetra,
during solar and lunar eclipse, as well as giving charity
during four hundred thousand Saṅkrāntīs (When the sun
enters into a particular rāśi) is not even equal to one sixteenth
portion of merit one obtains by fasting on ekādaśī.
Śrī Rādhā continued, “O gopīs! Just as Ananta is best
among the snakes, Garuḍa is best among the birds, Lord
Viṣṇu is best among the demigods, the brāhmaṇa is best
among the varṇas, banyan tree is best among the trees and
tulasī is best among the leaves similarly the vow of ekādaśī is
best among all the vows. The result one obtains by performing
austerities for ten thousand years is obtained simply by
observing the vow of a dvādaśī. O damsels of Vraja! Such are
the glories of the vow of ekādaśī. All of you should
immediately observe this vow.”
The gopīs said, “O beautiful one! O daughter of King
Vṛṣabhānu! You are expert in all scriptures. Even the
statement of Bṛhaspati is baffled before the statement of you.
O Rādhā! You are directly the ocean of transcendental
knowledge. Please describe to us particularly the names of
those who had previously observed these ekādaśīs.” Rādhā
replied, “O gopīs! In order to regain their lost kingdom the
demigods had observed this sacred ekādaśī long ago. King
Vaiśanta observed this ekādaśī in order to deliver his forefather
from the abode of Yamarāja. The sinful king Lumbhaka who
was rejected by his subjects observed the vow of ekādaśī and
Mādhava Tithi (Glories of Ekādaśī)• 151
regained his lost kingdom. King Ketumāna of Badrāvatī who
had no son observed the vow of ekādaśī according to the
instruction of the learned brāhmaṇas and was blessed with a
son. Once the wives of the demigods instructed the wife of the
brāhmaṇa to observe ekādaśī. Though that wife of the brāhmaṇa
was an ordinary human being yet she achieved prosperity and
heavenly pleasure. Both Puśpadanta and Mālyavān became
ghosts due to being cursed by their enemies, but by observing
the vow of ekādaśī they regained their original forms as
Gandharva. In the ancient time in order to built a bridge on
the ocean and to kill Rāvaṇa Rāmacandra observed this
ekādaśī. At the end of the annihilation the demigods observed
the vow of ekādaśī under the Āmalakī tree for the benefit of
entire world.”
“Sage Medhāvī observed the vow of ekādaśī according to
the instruction of his father and became freed from the bad
association of Apsarās and thus became fully effulgent. A
Gandharva named Lalita became a demon by the curse of his
wife but by observing this ekādaśī he regained his position as a
Gandharva. By observing the vow of ekādaśī many great kings
like Māndhātā, Sagara, Kakuṣtha, Mucukunda and
Dhundhumāra went back to the spiritual world. By observing
ekādaśī Lord Śiva became freed from the curse of Brahmā. A
son of a vaiśya named Dhṛṣṭabuddhi returned to Vaikuṇṭha by
observing this ekādaśī. King Rukmāṅgada also observed the
vow of ekādaśī. As a result he enjoyed the whole world as his
kingdom and yet the end of his life returned to Vaikuṇṭha
with his subjects. King Ambarīṣa also observed this ekādaśī
and as a result even the inevitable curse of Lord Brahmā could
not touch him. A yakṣa named Hemamālī became afflicted by
leprosy due to the curse of Kubera but observing the vow of
ekādaśī he became as good as the moon. By observing ekādaśī
King Mahījita was blessed by a son and at the end of his life
returned to Vaikuṇṭha.”
“In Satya-yuga there was a king named Śobhana who
became the son-in-law of King Mucukunda. He observed
ekādaśī and attained a beautiful place among the demigods in
Mandara Mountain. Even today he is ruling his kingdom with
his wife Candrabhāgā like Kubera. O gopīs! Know it for certain
that the vow of ekādaśī is the highest of all. There is no tithi as
152 • The glories of ekādaśī in Garga Saṁhitā
auspicious as the tithi of ekādaśī.”
Nārada Muni concluded, “after hearing this description
from Śrī Rādhā the gopīs properly observed the ekādaśī in order
to attain the favor of Kṛṣṇa.” As a result of their observing
ekādaśī Lord Hari became pleased with them and performed
Rasa dance with them on the full moon night in the month of
Agrahāyaṇa (November).
Eight Mahā-dvādaśīs
In this regard one should also know the topics of eight
Mahā-dvādaśīs. These topics are described in Brahma-vaivarta
Purāṇa in the conversation between Śrī Sūta Gosvāmī and
Śaunaka Ṛṣi.
Śrī Sūta Gosvāmī said, “O learned brāhmaṇa! Unmīlanī,
Vyañjulī, Trispṛśā, Pakṣavardhinī, Jayā, Vijayā, Jayantī and
Pāpanāśanī—These are the eight Mahā-dvādaśīs. They are most
auspicious and destroy all ones sinful reactions. Among these
eight Maha-dvādaśīs the first four occur according to the tithi or
day and the later four occurs according to nakṣatra or star.
Nevertheless all of them destroy heaps of sinful reactions.”
The specialties of eight Mahā-dvādaśīs are ascertained as
follows.
1. If an ekādaśī extends on the day of dvādaśī, but the day of
dvādaśī does not extend then it is called Unmīlanī Mahādvādaśī. It destroys all ones sinful reactions.
2. If an ekādaśī does not extend to the day of dvādaśī, but the
day of dvādaśī Extends onto the day of trayodaśī then it is
called Vyañjulī Mahā-dvādaśī. It counteracts unlimited sins.
3. If an ekādaśī extends up to the sunrise on the day of
dvādaśī and the dvādaśī extends up to the sunrise of trayodaśī
then it is called Trispṛśā Mahā-dvādaśī. This Mahā-dvādaśī is
extremely dear to Lord Hari.(But if the above mentioned
ekādaśī is conjoined with daśamī then it will not be a Trispṛśā
Mahā-dvādaśī).
4. If an Amāvasyā or Pūrṇimā extends then the dvādaśī
which comes prior to them is known as Pakṣavardhinī Mahādvādaśī. Instead of observing a fast on ekādaśī one should
observe fast on dvādaśī.
These above mentioned four dvādaśīs are ascertained
Mādhava Tithi (Glories of Ekādaśī)• 153
according to the conjunction of the days.
5. It is stated in Brahma-purāṇa in the conversation between
sage Vasiṣṭha and King Māndhātā that if the Nakṣatra called
Punarvasu touches the day of dvādaśī of the waxing moon
then it is called Jayā Mahā-dvādaśī. This Mahā-dvādaśī is most
auspicious among all the tithis.
6. It is written in Viṣṇu-dharmottara that when Śravaṇa
Nakṣatra conjoins with the dvādaśī of the waxing moon it is
called Vijayā Mahā-dvādaśī. Since Śrī Vāmanadeva appeared
during Śravaṇa Nakṣatra this Maha-dvādaśī is unlimitedly
glorious. Moreover if such a Mahā-dvādaśī occurs on a
Wednesday in the month of August then its glories are
indescribable. On that day one should particularly discuss the
topics of Śrī Vāmanadeva.
7. If a dvādaśī of the waxing moon is conjoined with Rohiṇīnakṣatra then it is the all auspicious Jayantī Mahā-dvādaśī. It
destroys all ones sinful reactions. Since Lord Kṛṣṇa appeared
during Rohiṇī-nakṣatra this Jayantī Mahā-dvādaśī is extremely
glorious. On this day one should discuss the past times of
Lord Kṛṣṇa’s birth etc.,
8. It is stated in Brahma-purāṇa that if a dvādaśī of the
waxing moon is conjoined with Puṣya-nakṣatra then it is called
Pāpanāśinī Mahā-dvādaśī. By observing a fast on this day one
can obtain the result of observing one thousand ekādaśīs. If this
Pāpanāśinī Mahā-dvādaśī occurs in the month of March then it
awards unlimited piety.
Although various results of these vows are described in
the scriptures, an intelligent pure devotee should totally give
up desire for results which aim at full filling their own sense
gratification and aspire for pure devotional service which aim
at gratifying Kṛṣṇa’s senses. He should consider the love of
god as the supreme goal of life.
When ever these eight Mahā-dvādaśīs arrive the pure
devotees should protect the prestige of Mahā-dvādaśī even if
they have to give up the previous ekādaśī. By observing a
Mahā-dvādaśī the observance of ekādaśī is automatically
completed and Lord Hari will also be greatly pleased.
154 • Important Information
Important Information
One should not perform śrāddha on ekādaśī
Śrīla Jīva Gosvāmī has given quotations from many śāstras
stating that the śrāddha ceremony of oblations to the
forefathers should not be performed on ekādaśī tithi. When the
tithi of the death anniversary falls on the ekādaśī day, the
śrāddha ceremony should be held not on ekādaśī but on the next
day, or dvādaśī. In the Brahma-vaivarta Purāṇa it is said:
ye kurvanti mahīpāla śrāddhaṁ caikādaśi-dine
trayas te narakaṁ yāntidātā bhoktā ca prerakaḥ
If one performs the śrāddha ceremony of oblations to the
forefathers on the ekādaśī tithi, then the performer, the
forefathers for whom the śrāddha is observed, and the purohita,
or the family priest who encourages the ceremony, all go to
hell.
All women must fast on ekādaśī
It is a prejudice amongst smārta-brāhmaṇas that a widow
must observe fasting on ekādaśī but a woman who has her
husband should not. It appears that before the request of Lord
Caitanya Śacīmātā was not observing ekādaśī because of her
being sa-dhava, which means that her husband was living. Śrī
Caitanya Mahāprabhu, however, introduced the system that a
woman, even if not a widow, must observe the ekādaśī day and
must not touch any kind of grains, even those offered to the
Deity of Viṣṇu.
In the Brahma-vaivarta Purāṇa it is said that one who
observes fasting on ekādaśī day is freed from all kinds of
reactions to sinful activities and advances in pious life. The
basic principle is not just to fast, but to increase one’s faith and
love for Govinda, or Kṛṣṇa. The real reason for observing
fasting on ekādaśī is to minimize the demands of the body and
to engage our time in the service of the Lord by chanting or
performing similar service. The best thing to do on fasting
days is to remember the pastimes of Govinda and to hear His
holy name constantly.
Mādhava Tithi (Glories of Ekādaśī)• 155
Nanda Mahārāja used to observe ekādaśī
In the Śrīmad-Bhāgavatam it is stated the rāsa dance took
place on the full moon night of the śarat season. From the
statement of previous chapters, it appears that the festival of
Govardhana Pūjā was performed just after the dark moon
night of the month of Kārttika, and thereafter the ceremony of
Bhrātṛ-dvitīyā was performed; then the wrath of Indra was
exhibited in the shape of torrents of rain and hailstorm, and
Lord Kṛṣṇa held up Govardhana Hill for seven days, up until
the ninth day of the moon. Thereafter, on the tenth day, the
inhabitants of Vṛndāvana were talking amongst themselves
about the wonderful activities of Kṛṣṇa, and the next day,
ekādaśī was observed by Nanda Mahārāja. On the next day,
dvādaśī, Nanda Mahārāja went to take bath in the Ganges and
was arrested by the men of Varuṇa; then he was released by
Lord Kṛṣṇa. Then Nanda Mahārāja, along with the cowherd
men, was shown the spiritual sky.
In this way, the full moon night of the śarat season came to
an end. The full moon night of Āśvina is called śārad-pūrṇimā.
It appears from the statement of Śrīmad-Bhāgavatam that Kṛṣṇa
had to wait another year for such a moon before enjoying the
rāsa dance with the gopīs. At the age of seven years, He lifted
Govardhana Hill. Therefore, the rāsa dance took place during
His eighth year.
Important Scriptural Injunctions
tulasy-aśvattha-dhātry-ādi pūjanaṁ dhāma-niṣṭhatā
aruṇodaya-viddhas tu santyajyo hari-vāsaraḥ
janmāṣṭamy-ādikaṁ sūryo-daya-viddhaṁ parityajet
One should worship the tulasī plant, the banyan and
Āmalakī trees, and everything else which is in relationship
with the Lord. One should not fast on the ekādaśī day which
partly falls on the daśamī, and one should not fast on the
janmāṣṭamī day which falls on the saptamī.
Keeping the Ekādaśī Vow
In the same text it is said that the disciple (12) should not
eat on ekādaśī, or in the waxing or waning phases of the moon.
He should perform a special pūjā on ekādaśī and should keep
156 • Important Information
vigil on that night. This is stated in Hari-bhakti-vilāsa (2.147)—
jāgaraṁ niśi kurvīta viśeṣāc cārcayed vibhum. In this verse, the
word viśeṣāt has been explained in Sanātana’s commentary as
follows: viśeṣād iti anya-tithibhyo viśeṣeṇa ekādaśyāṁ tatrāpi
viśeṣato jāgaraṇe’rcayed ity arthaḥ. That is, “On ekādaśī one
should keep vigil in a way that is not done on other nights.
While maintaining this vigil, one should perform special
worship of the deity.”
There are, in fact injunctions for the vigil to the effect that
in each of the three-hour periods or praharas of the night, one
should engage in special worship activities such as pūjā,
making food offerings, performing ārātrika, reading loudly
from scriptures, and chanting the Holy Names and other
hymns congregationally.
Injunctions from the Viṣṇu-yāmala
“On the twelfth day of the waxing moon in the month of
Āṣāḍha (June-July), when Lord Hari is about to go to sleep, an
initiated Vaiṣṇava should break his ekādaśī fast and then brand
the symbols (tapta-mudrā) of Viṣṇu on his body.”(Hari-bhaktivilāsa 15.24)
This marking of the body is compared to a faithful wife’s
wearing the signs of marriage such as conch-shell bracelets.
The verse mentions that Lord Hari is about to take rest. In fact,
the preceding day is the Śayana ekādaśī which marks the
beginning of the Cāturmāsya period during which Lord Viṣṇu
is said to be sleeping. dvādaśī is sometimes said to be an
extension of ekādaśī, thus this kind of statement is permissible.
In some circumstances, one may have the tapta-mudrā done on
the ekādaśī day itself. The same injunction is also given for
Pārśva ekādaśī (which marks the halfway point in the
Cāturmāsya when Viṣṇu is said to turn over in His sleep) and
Utthāna ekādaśī (at the end of the four month period, when
Viṣṇu rises).
Hari-bhakti-vilāsa (15.52) goes on to describe the symbols,
which are also called Viṣṇu’s five weapons (pañcāyudha) and
where on the body they should be branded. Viṣṇu’s club
named Kaumudakī goes on the forehead; on the head, Viṣṇu’s
bow and quiver; over the heart goes Viṣṇu’s sword named
Nandaka; brāhmaṇas should place His discus Sudarśana on the
right arm, His conch on the left.
Mādhava Tithi (Glories of Ekādaśī)• 157
Though these three days are set aside for the marking of
the symbols of Viṣṇu with a red-hot iron, on all other
occasions Vaiṣṇavas use gopīcandana clay to make such marks.
Thus it is said, “The intelligent person daily marks himself
with the symbols such as the discus with gopīcandana. On
Śayana ekādaśī and other specific dates, one brands these
symbols on the body.” (Hari-bhakti-vilāsa 4.116)
In this same chapter of the Hari-bhakti-vilāsa, a section of
the Gautamīya-tantra is quoted, giving the regulations for the
use of gopīcandana for marking the body with Viṣṇu’s symbols:
“One should place the discus on the right arm, the conchshell
on both the left and the right; the mace on the left, and below
the mace, another discus. Above the conchshell on both arms
one should stamp the lotus. The sword goes on the chest and
the bow along with the quiver go on the head. Every Vaiṣṇava
should first wear the five weapons of Viṣṇu; then he should
stamp the symbol of the Fish incarnation on the right hand
and the Tortoise on the left.” It is also said, “A brāhmaṇa
should place Sudarśana-cakra, the Fish and lotus on his right
arm, the conch, lotus, and mace on the left arm.” (Hari-bhaktivilāsa 4.110-113)
Sanātana writes in his commentary to verse 111 that, in
fact, one can place any of the mudrās on any part of the body
as he wishes. This is further confirmed by the Hari-bhaktivilāsa which states: “Alternatively, following the traditions of
his own sampradāya’s ācāryas, one can place the conch, discus,
and other markings on any part of the body he likes, adding
out of devotion the specific markings which signify his
personal deity.” (Hari-bhakti-vilāsa 4.114)
Scripture says that the person whose body is decorated
with markings representing the Lord’s conch, etc., can never
be invaded by sin. These symbols act as a shield, or kavaca, for
the Vaiṣṇava.
The Spiritual Master follows Ekādaśī
Śrīla Śrīdhara Maharaja: By the special will of Kṛṣṇa,
gurudeva is a delegated power. If we look closely within the
spiritual master, we will see the delegation of Kṛṣṇa, and
accordingly, we should accept him in that way. The spiritual
master is a devotee of Kṛṣṇa, and at the same time, the
158 • Important Information
inspiration of Kṛṣṇa is within him. These are the two aspects
of gurudeva. He has his aspect as a Vaiṣṇava, and the inspired
side of the Vaiṣṇava is the guru. On a fast day like ekādaśī, he
himself does not take any grains. He conducts himself as a
Vaiṣṇava, but his disciples offer grains to the picture of their
guru on the altar. The disciples offer their spiritual master
grains even on a fast day.
The day of ekādaśī is superior to even Janmāṣtamī
For Śrī Kṛṣṇa, the day of ekādaśī is superior to even
Janmāṣtamī. The Supreme Lord Śrī Kṛṣṇa, the embodiment of
all auspiciousness, manifests in this world in the form of
Mādhava-tithi or ekādaśī. The potency of Viṣṇu, which takes
innumerable forms, has appeared as the most auspicious day
of ekādaśī in order to bestow all types of auspiciousness on the
living entities. (Oṁ Viṣṇupāda Śrī Śrīmad Bhaktivedānta Nārāyaṇa
Gosvāmī Mahārāja)
One must not pluck Tulasī leaves on dvādaśī day
na chindyāt tulasīm vipra dvadaśyām vaiṣṇavaḥ kvacit
(Hari-bhakti-vilāsa, 7/354, Viṣṇu-dharmottara)
Oh brāhmaṇas, a Vaiṣṇava never picks tulasī leaves on
dvādaśī, (the day after ekādaśī).
bhanuvāraṁ vinā durvām tulasīṁ dvādaśīṁ vinā
jivitasya avināśāya na vicinvita dharma vit
(Hari-bhakti-vilāsa,7/355, Garuḍa-purāṇa)
A scripturally learned person, if he does not want to
decrease his duration of life, he should not pick grass for
worshiping and tulasī leaves on the dvādaśī day.
dvadaśyām tulasī patram dhātri patraś ca kārtike
lunati sa naro gacchet nirayaṁ ati garhitam
(Hari-bhakti-vilāsa 7/356, Padma-purāṇa,
Conversation between Kṛṣṇa and Satyabhāmā)
If any person picks Tulasī leaves on dvādaśī day, (day after
ekādaśī) or Āmalakī leaves in the Kārtika month, he falls into a
grievously hellish planet to suffer.
Mādhava Tithi (Glories of Ekādaśī)• 159
Quotes from Kṛṣṇa-amṛta-mahā-arṇava
“Kṛṣṇa-amṛta-mahā-arṇava” literally means “Great Ocean of
Śrī Kṛṣṇa’s nectarean devotional service”. It is a wonderful book
written by Śrīla Madhvācārya.
Śloka 156: Sūta said: “Brāhmaṇas must learn about the day
when ekādaśī occurs from astrologers who discuss and
determine the same. Having determined the same, fasting
must be done on that day, else one will attain hell!”
Śloka 157: If tithis are in kṣaya (less), excess or if all the three
tithis occur on ekādaśī,then fasting done on dvādaśī is beneficial.
The ekādaśī which has the contact of daśamī must be avoided
Śloka 158: If one fasts on an ekādaśī which has the contact of
daśamī (i.e. daśamī exists at sunrise on the day), such a person
will lose all the merits he has accumulated and will cause the
destruction of his lineage and loss of all his wealth
Śloka 159: O excellent brāhmaṇa! Just like Gaṅgā water
which has been contaminated by a drop of alcohol needs to be
avoided, so should ekādaśī be avoided (for fasting) if there is
even a faint contact with daśamī. (Note: Avoiding ekādaśī here
means fasting on dvādaśī)
Śloka 160: O excellent brāhmaṇas! Just like pañcha-gavya,
even though very pure, is avoided if it comes in contact with a
dog’s skin, so must ekādaśī be avoided if there is contact of
daśamī,irrespective of whether it occurs in the śukla-pakṣa or
kṛṣṇa-pakṣa
Śloka 161: O brāhmaṇas! Therefore, one should never fast on
an ekādaśī that comes with daśamī (daśamī at sunrise). Just as a
fallen brāhmaṇa spoils the śrāddha ceremony, similarly all the
accumulated merits get destroyed if one fasts on Viddhā
ekādaśī
Śloka 162: Just like darkness vanishes upon sunrise,
similarly if one observes Viddhā ekādaśī,all his merits
accumulated due to previous japa, dāna, homa, snāna and
worship of Lord Hari gets destroyed
Śloka 163: O brāhmaṇa! If there is dina-kṣaya on the day of
ekādaśī, then dvādaśī is the appropriate day for fasting and
consequently pāraṇa (breaking the fast) must be done on
160 • Quotes from Kṛṣṇa-amṛta-mahā-arṇava
trayodaśī. Notes: (a) If day starts with navamī, enters daśamī
and later ekādaśī or (b) if daśamī exists for a while after sunrise
or (c) if ekādaśī exists only for few ghaṭikās at sunrise and then
daśamī starts—its termed dīna-kṣaya. In such situations, fasting
must be done on dvādaśī and pāraṇa on subsequent day
Śloka 164: For Padya (pratipadā) and other days, it is
considered auspicious and the counting starts from previous
sunrise to next day’s sunrise. But such a calculation is
discarded for Hari-vāsara (ekādaśī)
Śloka 165: One should know that if one fasts on an ekādaśī
when daśamī exists, even if only during Aruṇodaya (dawn),
then such a fast will lead to accumulation of sins
Śloka 166: If daśamī-tithi is observed during Aruṇodaya
time and one still fasts on such an ekādaśī, it leads to
destruction of puruśārthas such as dharma, artha and kāma.
Therefore, there is no observance of ekādaśī on such a day
Śloka 167: The 4 ghaṭikās before sunrise (4×24 minutes) is
known as “Aruṇodaya Kāla”. For yatis, this is the most
appropriate time for bathing. The śāstras proclaim this time to
be as pure as the Gaṅgā
Śloka 168: O brāhmaṇas! If ekādaśī exists for 2 muhūrthas (4
ghaṭikās) before sunrise, then such an ekādaśī is called
Sampūrna (complete) ekādaśī and fasting must be observed on
the same day
Śloka 169: If ekādaśī exists only for 3 ghaṭikās before sunrise,
then such an ekādaśī is called Sandigdhā (doubtful) ekādaśī.
Fasting must be avoided on this day as it can cause
destruction of dharma and artha
Śloka 170: When there is Viddhā ekādaśī, fasting must be
done on dvādaśī for the betterment of one’s children and
grandchildren. Similarly, pāraṇa must be done on trayodaśī.
This will give the merits of hundreds of yāgas (sacrifices).
Śloka 171: If ekādaśī exists for just 2 ghaṭikās before sunrise,
it is considered as Saṅkīrna ekādaśī. Those desirous of dharma
and artha should not fast on such ekādaśīs
Śloka 172: Having fasted on an ekādaśī which had daśamī at
the beginning, Gandhārī lost all her 100 sons. Therefore,
Viddhā ekādaśī must be avoided
Śloka 173: The learned say that ekādaśī with even a small
element of daśamī must be avoided just like amṛta which is
Mādhava Tithi (Glories of Ekādaśī)• 161
contaminated with alcohol is avoided
Śloka 174: Many śāstras offer contrasting rules about ekādaśī.
If brāhmaṇas are discussing about when to fast, it is always
better (safer) to fast on dvādaśī and perform pāraṇa on
trayodaśī.
Śloka 175: If ekādaśī has the vedha (intrusion) of daśamī, even
if the nakṣatra during dvādaśī is śrāvana, it is correct to fast on
dvādaśī, both during śukla and kṛṣṇa pakṣas
Śloka 176: Thousands of eclipses, ten thousand Vyatipātas,
lakhs of Amāvasyas; all these are not equal to even one
sixteenth of a dvādaśī
Śloka 177: Even if there is a bit of dvādaśī on a trayodaśī, it is
just as fit for fasting like a pure dvādaśī (full day of dvādaśī).
daśamī is like poison while ekādaśī is like amṛta. Therefore,
ekādaśī which is contact with poison-like daśamī must be
avoided and ekādaśī,which is nectar-like, must always be
accepted for fasting
Śloka 178: Those who fast on a Viddhā ekādaśī and perform
pāraṇa on the next day(dvādaśī) are fools and attain hell!
Śloka 179: Those śāstras which propagate fasting on a
Viddhā ekādaśī are oriented towards material gains such as
wealth. ekādaśī which has the Vedha of daśamī is never
pleasing to Lord Hari
Śloka 180: On the other hand, upon the prayer of Mohinī,
wife of King Rukmāṅgada, Lord Janārdana, in the form of
Veda-vyāsa wrote those statements in the Purāṇas which
propagate fasting on a Viddhā ekādaśī, just in order to confuse
the evil!
Śloka 181: The worship of lesser Gods who will grant (only)
material wealth should increase. The wealth of evil people
should get destroyed. The ignorance and incorrect knowledge
of Asuras should increase. Pāśandas should increase. These
people should not get the true knowledge of the Supreme
Being. Mokṣa should be unattainable by them. (Hence He
wrote some wrong statements in the Purāṇas)
Śloka 182: In this way, if one discards Viddhā ekādaśī and
observes fast on the dvādaśī, by that single observance, the sins
accumulated over crores of births will get destroyed
Ślokas 183-184: If one observes ekādaśī in spite of resistance
or obstruction from others, such a person will get a crore times
162 • Quotes from Kṛṣṇa-amṛta-mahā-arṇava
more merits than one who merely fasts. Not only the sins
accumulated over eternity but also the sins that one can
potentially accumulate over subsequent births also get
destroyed, if one gets another person to start observing ekādaśī
fasting. There is no other person who is more liked by Lord
Hari or me (Rūdra).
Śloka 185: If there is no Vedha for ekādaśī, the pāraṇa on
dvādaśī must never be compromised. For pāraṇa and Maraṇa,
the particular Tithi at that time must be considered, so say the
śāstras. (Note – (1) This śloka means that if no Vedha, fasting
must necessarily be done on ekādaśī and consequently pāraṇa
on dvādaśī. (2) Here Maraṇa refers to the time to be considered
for performing śrāddha for departed ancestors)
Śloka 186-187: Bachelors, Householders, people retired
from active life and Sannyāsīs, brāhmaṇas, Kṣatriyas, Vaiśhyas
and śūdras, sumangalīs (married women), widows, those
outside of the 4 varṇas such as Sūtas (chariot drivers or
professional historians), Vaidehikas (men of Vaideha caste) and
others also should, without fail, observe ekādaśī during both
śukla and kṛṣṇa pakṣas.
Śloka 188: Due to ignorance or wrong knowledge, if one
consumes food on either a śukla-ekādaśī or kṛṣṇa-ekādaśī, such a
person will definitely obtain hell
Śloka 189: Those people who think of only śukla pakṣa
ekādaśī as fit for fasting and, out of ignorance, think that kṛṣṇa
pakṣa ekādaśī does not warrant fasting are sinners who will go
to hell. This is certain!
Śloka 190: Śaṅkara said: O dear one! Whether it is a black
colored one or a white one, a cow must never be killed.
Similarly, whether it is śukla-pakṣa or kṛṣṇa-pakṣa, one must
never eat on an ekādaśī
Śloka 191: Statements such as ekādaśī not to be performed in
kṛṣṇa pakṣa, fasting not to be done on ekādaśī with Bharaṇī
Nakṣatra and other such forbidden rules exist only for those
who observe ekādaśī with the goal of materialistic results
Śloka 192: Those who fast for materialistic desires also
should fast on every ekādaśī (without exceptions) for obtaining
Mokṣa and their wishes. This is for pleasing the Supreme Lord
and not with the intention of any particular desire
Śloka 193: Therefore, whether it is śukla pakṣa or kṛṣṇa pakṣa,
Mādhava Tithi (Glories of Ekādaśī)• 163
or even if there is Bharaṇī Nakṣatra or any other reason, one
must always fast on an ekādaśī in order to obtain the love of
Lord Hari and also attain his abode
Śloka 194: On the day after dvādaśī (trayodaśī), if there is
dvādaśī for a ghaṭikā or even a kalā (24 seconds), doing pāraṇa
(breaking fast) on previous day (dvādaśī) will destroy the
merits accumulated due to 12 dvādaśī pāraṇas. Note: If there is
any contact of dvādaśī with trayodaśī next day, fasting must be
done on 2 days and pāraṇa must be done on trayodaśī
Śloka 195: If one does not fast on an atirikta dvādaśī (excess
dvādaśī on trayodaśī) or if dvādaśī is over at the time of pāraṇa
on trayodaśī, one loses the merits accumulated over 12 dvādaśī
pāraṇas
Śloka 196: If there is excess dvādaśī on the day of trayodaśī
and one still eats on the previous dvādaśī day or if one does
not perform pāraṇa on the morning of such a trayodaśī when
dvādaśī still exists, the merits accumulated over 12 dvādaśī
pāraṇas will be destroyed
Śloka 197: If one does not fast on a dvādaśī which comes
along with śrāvaṇa-nakṣatra, such a dumb person will lose all
merits accumulated over 5 years. Note: Śrāvaṇa-nakṣatra and
dvādaśī tithi should coincide till only noon. If Śrāvaṇa-nakṣatra
extends to trayodaśī, fasting must not be done on such a
dvādaśī
Śloka 198: If one fasts on ekādaśī and also fasts on the
dvādaśī (in case of śrāvaṇa-dvādaśī), then missing dvādaśī pāraṇa
will not count as a mistake. After all, isn’t Lord Hari the Lord
of both the days?
Śloka 199: There is no mistake if one does pāraṇa initially
with just water and then has a proper meal
Śloka 200: If there is very little dvādaśī left, one should
perform all his morning rituals and noon rituals before dawn
itself. The meal which is consumed later will attract distortion
(in terms of merits)
Śloka 201: If one is unable to practice dvādaśī pāraṇa as
previously described, one should perform pāraṇa with water
first and then consume food. So say some
Śloka 202: If one drinks water, it is equivalent to both eating
as well as staying without food, so say the knowledgeable.
Hence, I will perform the vrata of dvādaśī pāraṇa with just
164 • Quotes from Kṛṣṇa-amṛta-mahā-arṇava
water(one must perform Saṅkalpa in this way)
Śloka 203: Neither Kāśī, nor Gayā; neither Gaṅgā nor
Narmadā; neither Godāvarī nor Kurukṣetra. None of them are
equal to the day of Lord Hari (ekādaśī)
Śloka 204: Neither thousands of Aśvamedha sacrifices nor
hundreds of Vājapeya sacrifices are equivalent to even one
sixteenth the merits of fasting on an ekādaśī
Śloka 205: O Excellent King! The firewood, which are our
sins, accumulated over hundreds of births are instantly burnt
to ashes by the fire, which is the merit obtained, due to fasting
on an ekādaśī!
Śloka 206: There is no other day on this earth which is as
purifying and capable of destroying our sins as the day of
Lord Padmanābha (ekādaśī)
Śloka 207: O King! Sins accumulate and stay in this human
body only till one fasts on the day of Lord Padmanābha
Śloka 208: O Lord! All the sins committed by the eleven
sense organs are destroyed by fasting on the eleventh day
(ekādaśī). Note: The 11 sense organs are eyes, ears, nose,
tongue, skin, mouth, hands, legs, renal and excretory organs
and the mind (mānasa)
Śloka 209: O King! There is nothing else that is equivalent
to ekādaśī in destroying one’s sins. Even if one observes ekādaśī
just for showing off, such a person shall not see Yama
Śloka 210: Lord Veda-vyāsa said: On My day (ekādaśī), even
if one offers me a little food, such a person will attain hell.
What then of a person who actually consumes food himself!
Śloka 211: Lord Veda-vyāsa said: One who consumes food
on ekādaśī, be it in śukla-pakṣa or kṛṣṇa-pakṣa, will get the sins of
brahma-hatyā, go-hatyā, thieving, guru-patnī-gamana, and others
Śloka 212: Sleeping with one’s own mother, consuming
beef, killing a brāhmaṇa, drinking alcohol—even these are okay
when compared with consuming food on ekādaśī. Note: This
comparison is only used for highlighting the importance of
ekādaśī fasting and is not judgment on those immoral activities
in any way
Śloka 213: People who consume food on the auspicious day
of ekādaśī are the lowest amongst humans. If one sees the
inauspicious face of such people, one should watch the Sun (to
cleanse oneself)
Mādhava Tithi (Glories of Ekādaśī)• 165
Śloka 214: All the big sins on this earth, such as brahmahatyā (sin of killing a brāhmaṇa) and others, take shelter and
reside in food on the day of Lord Hari (ekādaśī)
Śloka 215: Rukmāṅgada said: “A person who is above eight
years of age and less than eighty and consumes food on the
day of Lord Viṣṇu, such a person is a big sinner!”
Śloka 216: Be it one’s father, son, wife or friend, one who
consumes food on the day of Lord Padmanābha (ekādaśī) is a
criminal and qualifies for punishment
Śloka 217: Dharma Vibhuṣaṇa said: O devotees! Tomorrow
morning is ekādaśī. Hence, today, do not consume any kṣāra
substances (cotyledons). Do not consume even salt. Stick to
only Haviṣ substances (milk, curds, fruits, āmalā, etc)
Śloka 218: Do not have physical intercourse with your wife
today. Sleep on the floor and constantly think of Him who is
the Lord of Brahma and others, the one who has been ever p
resent, the one who is the best amongst Puruṣas!
Śloka 219: On daśamī, have food only once. On ekādaśī,
observe complete fasting and do not perform rituals such as
śrāddha, Tilodaka, Piṇḍa Pradhāna and Jala Tarpaṇa
Ślokas 220 and 221: Brahma and Vyāsa said: “On the holy
day of dvādaśī, the day that destroys all sins, the ones who
perform Upavāsa shall never see Yama or Naraka (hell). Such
people will never undergo suffering in hell!
Śloka 222: Śaṅkara said, “All the Purāṇas are exclaiming the
same thing again and again –that one should not consume
food and not consume food on ekādaśī”
Śloka 223: Till one is alive, one should always observe
dvādaśī. One should worship Lord Hṛṣikeśa with a clean heart
Śloka 224: O learned ones! Lord Hṛṣikeśa can be obtained
by devotion alone and not by wealth. To the one who
worships Him with devotion, He grants all the desires
Śloka 225: Just as one who is suffering from thirst is
immensely satisfied with water, Lord Jagannātha, the
destroyer of all sorrows, is immensely satisfied even if one
worships Him with at least water
Śloka 226: O Narasiṁha, the one who has lotus like eyes!
Always reside in my heart, even when I am sitting, sleeping,
standing or walking
Śloka 227: O Lord Narasiṁha! The one who is omnipresent,
166 • Quotes from Kṛṣṇa-amṛta-mahā-arṇava
the indestructible, the one with lotus like eyes and the one
who is the Lord of all. Reside in my heart in every state of
mine (such as when awake, sleeping, dreaming, unconscious,
etc)
Śloka 228: O Lord kṛṣṇa, the one with eyes like lotus! Please
give me your hands which are my only refuge when I am
sinking in the ocean of slush that is this worldly life (the cycle
of life and death).
Mādhava Tithi (Glories of Ekādaśī)• 167
Hari-bhakti-vilāsa–Ekādaśī-tattva
suklye va yadi va krsne tad vratam vaiṣṇavam mahat
(Hari-bhakti-vilāsa 12/5 Matsya Purāṇa and Bhaviṣya Purāṇa)
Anybody who fasts on both ekādaśīs on both the light and
dark fortnights of the month and eats on the next day
(dvādaśī), Lord Śrī Kṛṣṇa becomes very pleased with him.
eka dasyam na bhunjita vratam etad dhih vaiṣṇavam
(Hari-bhakti-vilāsa 12/6 Agni Purāṇa)
Full eating is condemned on ekādaśī and fasting is certainly
on that day is certainly very pleasing to Lord Kṛṣṇa.
brahmana ksatriya visam sudranam caiva yositam
moksadam kurvatam bhaktya visnoh priyataram dvijah
(Hari-bhakti-vilāsa 12/7 Bṛhan-Nāradīya Purāṇa)
Oh brāhmaṇas, brāhmaṇas, kṣatriyas, vaiṣyas and śudras,
whosoever one may be, to fast on ekādaśī with full devotion, he
will certainly achieve liberation.
ekadasyam na bhunjita kadacid api manavah
(Hari-bhakti-vilāsa 12/15 Viṣṇu Smṛti)
A human being should never eat on ekādaśī day.
ekadasyam na bhunjiya nari drste rajasyapi
(Hari-bhakti-vilāsa 12/16 Śṛṅgi Ṛṣi)
Even if a woman is going through menstruation, she
should not eat on ekādaśī.
vaisnavo yadi bhunjita ekadasyam pramadatah
viṣṇu arcanam vrtha tasya narakam ghoram apnuyat
(Hari-bhakti-vilāsa 12/32 Gautamīya-tantra)
If due to bewilderment, a Vaiṣṇava eats grains on ekādaśī
day, then whatever merit has attained by worshiping Lord Śrī
Viṣṇu becomes fruitless and he falls into hell.
samadaya vidhanena dvādaśī vrtam uttamam
tasya bhangam narah krtva rauravam narakam vrajet
(Hari-bhakti-vilāsa 12/33 Viṣṇu Rahasya)
If, after taking a vow to observe dvādaśī (ekādaśī), if one
breaks it, he falls into a grievous hell known as Raurava.
vidhava ya bhaven nari bhunjita ekādaśī dine
tasyas tu sukrtam nasyed bhruna hatya dine dine
(Hari-bhakti-vilāsa 12/34 Kātyāyana-smṛti)
Any widow, if she eats grains on the ekādaśī day, she
becomes bereft of all of her merits and she suffers the sin of
168 • Hari-bhakti-vilāsa–Ekādaśī-tattva
performing an abortion daily.
yatha sukla tatha kṛṣṇa yatha kṛṣṇa tatetara
tulyete manute yastu sa vai vaiṣṇava ucyate
(Hari-bhakti-vilāsa 12/54 tattva-sāgara)
Both the ekādaśī from the light fortnight and the one from
the dark fortnight are equally powerful. Any person who
thinks that both ekādaśīs are equal are addressed as Vaiṣṇavas.
saner vare raver vare sankrantyam grahane'pi ca
tyajya na ekādaśī rajan sarva daiveti niscayah
(Hari-bhakti-vilāsa 12/63 Devala Ṛṣi)
Oh king, one should never give up fasting on ekādaśī, even
if it falls on Saturday, Sunday, on and eclipse day or on
saṅkrānti day.
varnanam asramanan ca strinam ca vara-varnini
ekadasy upavasastu kartavyo na atra sansayah
(Hari-bhakti-vilāsa 12/74 Padma Purāṇa Uttara-khaṇḍa,
Conversation between Lord Śiva and Pārvatī)
Oh dear wife, among all kinds of social and spiritual
orders or even women, everyone should fast on ekādaśī day.
Of this, there is no doubt.
Śrīla Sanātana Gosvāmī remarks in his Digdarśiṇī-ṭīkā
commentary–Everyone should fast on such an auspicious day
as ekādaśī. Everyone, among all social and spiritual orders are
said to be authorized to fast on this day. Even gṛhasthas,
previously as it is said, “brāhmaṇas, kṣatriyas, vaiṣyas and
śūdras, and even women should fast”, and furthermore, “men
and women should fast”. Śudras and even women have not
been rejected to fast on ekādaśī. Specifically, “even a widow”
and “with his wife and his son”, either a married or
unmarried woman are authorized to fast. As Manu Maharaja
says, “there is no authorization for a woman to separately
perform a fire sacrifice, any fasting”. Lord Viṣṇu says, “if any
woman’s husband is alive and she fasts without asking him,
she reduces the duration of life of her husband and attains hell
herself.” This means, a woman has to take her husband’s
permission to perform auspicious functions. Therefore, it is
advised in the Sankha-likhita scripture, “a woman should begin
taking vows for spiritual functions and fasting by the order of
her husband.” Therefore, a Vaiṣṇava understands that a
gṛhastha should fast with his wife and children. A Vaiṣṇava
should automatically understand this statement regarding
Mādhava Tithi (Glories of Ekādaśī)• 169
women. As stated in Rukmāṅgada, “He should fast with his
children, wife, and relatives together on the ekādaśī day.”
asta varsadhiko martyo apurna asiti vatsarah
ekadasyam upavaset paksayor ubhayor api
(Hari-bhakti-vilāsa 12/75 Kātyāyana-smṛti)
From the age of eight to the age of eighty, a person should
fast on all of the ekādaśīs on both the light and the dark parts of
the month.
vaisnavo vatha saivo va kuryad ekādaśī vrtam
(Hari-bhakti-vilāsa 12/78 Viṣṇu Dharmottara)
Whether one is a Vaiṣṇava or a Śaiva25, everyone should
fast on ekādaśī day.
eka bhuktena naktena bala vrddha aturah ksipet
payo mula phalair vapi na nirdvad asiko bhavet
(Hari-bhakti-vilāsa 12/91 Mārkaṇḍeya Purāṇa)
A child, an old man or a person unable to fast can take
something to eat in the evening or once in the day, whether is
be milk, fruit or water, but should properly follow the ekādaśī
fast. One should not give up fasting on ekādaśī.
vyadhibhik paribhutanam pitta adhika saririnam
trinsad varsadhikanan ca nakta-adi prikalpanam
(Hari-bhakti-vilāsa 12/93 Baudhāyana-smṛti)
Any person who is diseased, or who is dominated by bile
or who has aged more than thirty years (after householder
life), they are advised to eat in the evening on the ekādaśī day.
Śrīla Sanātana Gosvāmī remarks, stating that, “Aging more
than thirty years means after household life ends. This is
understood to be around sixty years of age, so thirty years
added to that is ninety years.” Furthermore, “one should go to
the forest at the ate of fifty”. According to this statement, a
gṛhastha’s life is said to be fifty years, that is he has decided to
live in his family life until the age of fifty. Even then, if one
adds thirty years, if becomes eighty years. Therefore, fasting is
recommended until a minimum age of eighty.
asta etany avrtaghnani apo mulam phalam payah
havir brahmana kamya ca guror vacanam ausadham
(Hari-bhakti-vilāsa 12/100 Mahābhārata, Udyama Parva)
Water, fruits, roots, milk, ghee, the request of a brāhmaṇa
and the order of a spiritual master and medicine do not wane
25 A devotee of Lord Śiva
170 • Hari-bhakti-vilāsa–Ekādaśī-tattva
ones fast.
mad utthane mat sayane mat parsva parivartane
atra ko diksitah kascid vaisnavo bhakti tatparah
annam'va yadi bhunjita phala mulam athapi va
aparadham aham tasya na ksamami kadacana
ksipami narake ghore yavad ahuta samplavan
(Hari-bhakti-vilāsa 12/101,102 Kaśyapa-Pañcarātra,
Spoken by the Supreme Personality of Godhead)
A devotee who is properly initiated and doing devotional
service, if he eats on My awakening day, sleeping day, or
turning side day, of ekādaśī days, whether he eats grains, or
fruits or roots, I never forgive him for his offense and keep
them in a ferocious hell until the end of annihilation of this
material world.
mat sayane mad utthane mat parsva-parivartane
phala-mula-jalahari hrdi salyam mama arpayet
(Hari-bhakti-vilāsa 12/103)
Whether one takes fruits, roots, or even water on My
sleeping day, or My turning over on My side day of ekādaśīs,
he pierces My heart with a sharp spear.
samayasya maharogad duhkhinam sarva dehinam
ekādaśīm upavaso'yam nirmitam paramausadham
(Hari-bhakti-vilāsa 12/110 Tatva Sāgara)
This ekādaśī day was created as the Supreme medicine to
remove the disease of material world of having a miserable
material body and mind.
tavat papani dehe' smin tisthanti manujadhipa
yavat na upavaset jantuh padmanabha dinam subham
(Hari-bhakti-vilāsa 12/114 Nārada Purāṇa, spoken by Vasiṣṭha Muni)
Oh King, as long as one does not fast on ekādaśī, the day of
Lord Hari, Who has a lotus navel, until that long, all of the
sins remain in ones body.
na ganga na gaya bhupa na kasi na ca puskaram
na ca api kauravam ksetram na reva nacavedika
yamuna candrabhaga ca tulya bhupa harer dinat
cintamini sama hy esa athavapi nidhih smrta
kalpa padapa preksa va sarva veda upamathava
(Hari-bhakti-vilāsa 12/119, 120 Nārada Purāṇa, spoken by Vasiṣṭha Muni)
Neither Gaṅgā, Gayā, Kāśī, Puṣkara, Kurukṣetra, Revā,
Vedikā, Yamuna, and Candrabhāgā, none of them are equal to
the day of Lord Hari, ekādaśī. Oh king, even if one fasts on
Mādhava Tithi (Glories of Ekādaśī)• 171
ekādaśī unknown to others, all of his sins are at once burnt and
he easily attains the spiritual world.
evam samasta sukha dharma gunasrayan ca
ekādaśī vratam idam kali ketur uktah
sastresu saunaka jagat-patisu priyan ca
sraddha parah prakurute labhate na muktim
(Hari-bhakti-vilāsa 12/137 Brahma Vaivarta Purāṇa)
O Śaunaka, ekādaśī which is the source of happiness,
religiosity and good qualities, which is the topmost
meritorious day, which is the most dear day to the Supreme
Lord, the Lord of the universe, anybody who takes a vow to
fast on this day becomes eligible to completely liberated from
this material world.
Śrīla Sanātana Gosvāmī comments on the verse as follows:
The word kali ketu means the topmost meritorious day. “Ketu”
–“that which is the source of all kinds of happiness.” It is
stated by all scriptures to fulfills all of ones desires.
na asvamedha sahasrais ca tirtha koty avagahanaih
yat phalam prapyate vatsa dvādaśī-vasare krte
(Hari-bhakti-vilāsa 12/164 Skanda Purāṇa,
Conversation between Lord Brahmā and Nārada Muni)
Oh son (Nārada), whatever merit one achieves by fasting
on dvādaśī day, one cannot achieve either by performing a
horse sacrifice, or by going to millions of places of pilgrimage
to take bath.
na bhavet manasi pida rogas catyanta duhkhadah
mahatmyam pathatah punso dvādaśī sambhavam kalau
(Hari-bhakti-vilāsa 12/170 Skanda Purāṇa,
Conversation between Lord Brahma and Nārada Muni)
In Kali-yuga, if somebody studies the glories of dvādaśī
(ekādaśī) on ekādaśī day, they do not suffer with mental
problems and physical disease
ekādaśī bratad anyad yad vratam kriyate naraih
tat phalam tad vijaniyad duhkhodhbhutam iva ankuram
(Hari-bhakti-vilāsa 12/178 spoken by Sanat-kumāra)
Any person who does not fast on ekādaśī and observes
other day’s fasts, he suffers the miseries of performing fasts,
but does not attain sufficient results, or they only achieve
difficulties from fasting and nothing else.
ekatas ca agni hotradi dvādaśīm ekatah prabhuh
tulaya taulayat tatra dvādaśī ca visisyate
172 • Hari-bhakti-vilāsa–Ekādaśī-tattva
(Hari-bhakti-vilāsa 12/179 Saura-dharma
The Supreme Personality of Godhead once took a
measuring scale and on one side, put sacrifices, austeities etc.
and on the other side dvādaśī day and found that dvādaśī is
more meritorious.
ekādaśī-vratam yas tu bhaktiman kurute narah
sarva papa vinirmuktah sa visnor yat mandiram
(Hari-bhakti-vilāsa 12/192 Vāyu Purāṇa)
Any person who observes an ekādaśī fast with devotion
becomes free from all difficulties and sins and after becoming
purified, attains the abode of Lord Viṣṇu.
yah karoti naro bhaktya ekadasyam uposanam
sayati viṣṇu salokyam prapya visnoh svarupatam
(Hari-bhakti-vilāsa 12/197 Śiva Purāṇa)
Any person who fasts on ekādaśī with devotion, he attains
the same form as Viṣṇu and goes to His abode and lives with
Him.
ekādaśī ca sampurna viddheti dvividha smrta
viddha ca dvividha tatra tyajya viddha tu purvaja
(Hari-bhakti-vilāsa 12/199 Śiva Purāṇa)
There are two divisions of ekādaśīs–the complete ekādaśī
and the overlapping ekādaśī. The overlapping ekādaśīs are also
divided into two-begin overlapping and end overlapping. The
beginning overlapping should always be given up.
ekādaśīm upavased dvādaśīm. athava punah
vimisram vapi kurvita na dasamya yutam kvacit
(Hari-bhakti-vilāsa 12/202 Saura-Dharmottara)
ekādaśī and dvādaśī are both qualified for fasting.
Furthermore, one should fast when ekādaśī is combined with
dvādaśī, but one should never fast when ekādaśī is combined
with daśamī.
na uposya daśamī-vidha sadaiva ekādaśī tithih
samuposya naro jahyat punyam varsa satodbhavam
(Hari-bhakti-vilāsa 12/205 Nārada Purāṇa)
One should never fast on the days when ekādaśī is
overlapped with daśamī. If one does so, looses whatever merit
he had accumulated for one hundred years.
purvam tvaya sabharyena daśamī sesa samyuta
krta ca ekādaśī rajan tasya idam karanam matam
(Hari-bhakti-vilāsa 12/211 Brahma Purāṇa Maitreya speaks to Dhṛtarāṣṭra in
answer to his question as to why all of his 100 sons had been killed)
Mādhava Tithi (Glories of Ekādaśī)• 173
Oh king, previously, you, along with your wife, had fasted
on an ekādaśī which was overlapped with daśamī day, therefore
you are suffering the seperation of all of your sons.
dasamy ekādaśīm purvam samuposya janārdanah
abhyarcitas tvaya devi tasyeda karmanah phalam
(Hari-bhakti-vilāsa 12/214 Brahma Purāṇa,
Vālmīki Muni answered Mother Sītā's questions.
She had asked him why she had been sent to the forest by Lord Rāma)
Previously you had observed an ekādaśī fast which was
overlapped with daśamī and worshiped Lord Śrī Hari.
This is the result which you are experencing now.
daśamī sesa samyuktam yah karoti vimudhadhih
ekādaśī phalam tasya na syad dvadasa vaṛṣikam
(Hari-bhakti-vilāsa 12/218 Kūrma Purāṇa,
Nārada Purāṇa and Viṣṇu Rahasya)
Those foolish persons who fast on ekādaśī which is mixed
with daśamī, he does receive any result for performing ekādaśī
fast for the past twelve years.
gangodakasya sampurnam yatha tyajyam ghatam bhavet
suravindu samyuktam tat sarvam madyatam vrjet
(Hari-bhakti-vilāsa 12/223 Brahma Vaivarta Purāṇa)
Just as a cup of Ganges water which has been mixed with a
drop of wine is fit for giving up, in the same way, an ekādaśī
which has been minutely mixed with daśamī is fit for giving
up.
viddham ekādaśīm vipras tyajanty etam manisinah
tasyam uposito yati daridryam duhkham eva ca
(Hari-bhakti-vilāsa 12/226 Garuḍa Purāṇa)
Oh brāhmaṇas, learned souls reject ekādaśīs which are mixed
with daśamī because they know that if they fast on this day,
they will only get poverty and misery.
dvaparante tu gandhari kuru vansa vivardhini
karisyati ca senani mudha bhavad sikhi-dhvaja
tena putra satam tasya nasam isyaty asamsayam
(Hari-bhakti-vilāsa 12/228 Skanda Purāṇa)
Oh commander and chief of the demigods (Skanda) at the
end of Dvāpara yuga, Gāndhārī, who will increase the Kuru
dynasty by producing one hundred sons, due to
bewilderment and madness, she will observe ekādaśī which
will be mixed with daśamī. Due to this, her hundred sons will
be destroyed. Of this, there is no doubt.
174 • Hari-bhakti-vilāsa–Ekādaśī-tattva
dasamy ekādaśī yatra tatra sannihito'surah
dvadasy ekādaśī yatra tatra sannihito harih
(Hari-bhakti-vilāsa 12/230 Skanda Purāṇa)
The demons reside in any ekādaśī which is overlapped with
daśamī and any whoever fasts on this day achieves negative
results. Lord Hari resides in any ekādaśī which is overlapped
with dvādaśī. If someone observes fasting on this day, he
receives complete results, which is proper.
ye samsanti dinam visnor daśamī vedha dusitam
jneyas te papa purusah sukramaya-vimohitah
(Hari-bhakti-vilāsa 12/234 Skanda Purāṇa,
conversation between Lord Śiva and Umā devī)
Any person who fasts on ekādaśī which is contaminated by
daśamī or makes somebody else fast, he has been controlled
and bewildered by Śukrācārya the spiritual master of the
demons). This should be understood properly.
ekādaśī daśamī-viddha dhana santana nasini
dhvansini sarva punyanam kṛṣṇa bhakti pranasini
(Hari-bhakti-vilāsa 12/239 Skanda Purāṇa)
Dvādaśī or ekādaśī, if it overlaps daśamī, it ruins ones
offspring of one who fasts on those days and ruins the merit
of all time and takes away the devotional service to the Lord
and gives him a birth among the devils or ghosts.
daśamī sesa samyuktam nisiddham viṣṇuna pura
tasmad bhagavatair bhupa sodhayitva harer dinam
upositavyam yatnena purva-sangati-varjitam
(Hari-bhakti-vilāsa 12/244 Skanda Purāṇa,
Mārkaṇḍeya Ṛṣi speaks to King Bhagīratha)
Oh king, previously the Supreme Lord Viṣṇu prohibited
one to fast when the ekādaśī overlapped daśamī. Therefore, the
devotees of the Supreme Personality of Godhead should
endeavor to reject the ekādaśī which overlaps daśamī and
observe a pure ekādaśī fast.
kurute vaisnavo bhutva sa salyaikadasi vrtam
jnanato'jnanato vapi na sa viṣṇu priyo bhavet
(Hari-bhakti-vilāsa 12/246 Skanda Purāṇa)
Any person who is a Vaiṣṇava, who knowingly or
unknowingly observes ekādaśī overlapped with daśamī should
certainly understand that Lord Śrī Viṣṇu will not be happy
with him.
tasmad ekādaśī yukta dasamya narasattama
Mādhava Tithi (Glories of Ekādaśī)• 175
na kartavya prayatnena niskala dvādaśī mata
(Hari-bhakti-vilāsa 12/248 Skanda Purāṇa)
Therefore, O best among human being, it is not
recommended to observe ekādaśī overlapped with daśamī.
Great sages have recommended and stated to you to observe
only pure ekādaśī fasts.
punyam susancitam yati kalpa koti sata arjitam
sasalyam ye prakurvanti muktidam mama vasaram
(Hari-bhakti-vilāsa 12/253 Dvārakā Māhātmya, spoken by the Supreme
Personality of Godhead)
Any person who fasts on the liberating day of Mine, but
which is mixed with daśamī, their collective merit for the past
100 cycles (one cycle equals 1000 yugas) is destroyed.
saviddham vasaram yasmad krtam mama pitamahaih
pretatvam tena sampraptam maha duhkha pradayakam
(Hari-bhakti-vilāsa 12/256 Dvārakā Māhātmya, Śrī Candra Śarmā prays to the
Supreme Personality of Godhead.)
Oh Supreme Personality of Godhead, my forefathers had
observed the day of Lord Hari fast some time on the daśamī
day. This is why they have achieved the form of ghost which
is very miserable condition.
Śrīla Sanātana Gosvāmī remarks in his Digdarśiṇī-ṭīkā:
Candra Śarmā brāhmaṇa was a devotee of Lord Siva and was
against the Supreme Personality of Godhead Śrī Kṛṣṇa.
Somehow, in a dream, he saw that his forefathers had
achieved the form of ghosts due to observing fasting on the
overlapping day of ekādaśī and daśamī. Then he was advised
by a devotee of the Lord to go to Dvārakā near the Supreme
Personality of Godhead and worship Him and pray to Him to
please free his forefathers from their devilish condition. The
Lord then freed them because of his prayers.
sukrena mohita vipra daityanam karanena tu
pusty artham daśamī viddham kurvanti mama vasaram
vasaram daśamī viddham daityanam pusti-vardhanam
madiyam nasti sandehah satyam satyam pitamaha
(Hari-bhakti-vilāsa 12/257, 258 Padma Purāṇa, The Supreme Personality of
Godhead speaks to Lord Brahmā.)
The Supreme Personality of Godhead said, "O Brahmā, the
brāhmaṇas bewildered by the illusion created by Śukrācārya
fast on the daśamī mixed ekādaśī to enhance the strength of
demons. My day (ekādaśī) influenced by daśamī day increases
176 • Hari-bhakti-vilāsa–Ekādaśī-tattva
the strength of demons. I repeated and truthfully say this. Of
this there is no doubt.
yavad dasamya samyuktam karisyanti dinam mama
tat punyam daitya jatinam surair dattam pitamaha
teha punyena sampusto hiranyaksah pitamaha
nirjitya vasavam sankhye hrtam rajyam divaukasam
(Hari-bhakti-vilāsa 12/259, 260), Padma Purāṇa, conversation between the
Supreme Personality of Godhead and Lord Brahmā)
O Grandfather of the world, as long as somebody fasts on
ekādaśī mixed with daśamī, the demigods extend their merits to
the demons, therefore the demon Hiranyākṣa became strong
due to that merit and defeated Indra in the battle and usurped
the kingdom of the demigods.
purna viddham upaste ko nandam veda balad api
ko veda vacanat tata gosave gam nihanti vai?
(Hari-bhakti-vilāsa 12/268 Bhaviṣya Purāṇa and
Mārkaṇḍeya Purāṇa)
Oh son, after knowing the instruction about fasting on
daśamī, who is that person who would like to fast on the
ekādaśī which overlaps daśamī? Who would be those persons,
after hearing Vedic instructions, who would kill cows in the
name of worshiping cows?
supunya ekādaśī suta yadi, salya vivarjita
kartur niraya pataya sasalya samuposit
salyam vedha iti proktam purāṇartha vicaksanaih
(Hari-bhakti-vilāsa 12/270 Kūrma Purāṇa and Brahma Vaivarta Purāṇa, Śrīla
Vyāsadeva speaks to Sūta Gosvāmī)
Oh Sūta Gosvāmī, if somebody strictly observes a pure
ekādaśī which is not mixed with daśamī, it is all auspicious. If
ekādaśī is mixed with daśamī and is observed, then the observer
who is fasting makes him fall into the hellish planets.
Therefore, the learned people, the knowers of Vedic literature
have determined this fasting to be improper.
dvayor vivadatoh srutva dvādaśīm samuposayet
paranantu trayodasyam esa sastra vinirnayah
dvādaśī daśamī yukta yata sastre pratisthita
na tat sastram aham manye yadi brahma svayam vadet
(Hari-bhakti-vilāsa 12/277, 278 Kūrma Purāṇa,
Śrīla Vyāsadeva speaks to Sūta Gosvāmī)
If there are two people arguing and due to that argument
and unsteady opinions, the exact date of ekādaśī cannot be
Mādhava Tithi (Glories of Ekādaśī)• 177
determined, then hearing this, one should fast on dvādaśī day
and break fast on trayodaśī. This is the scriptural instruction. If
any scripture recommends to observe ekādaśī mixed with
daśamī, even if Lord Brahma is the writer of that scripture, I
(Vyāsadeva) do not accept it.
ksaye vapy athava vrddhau samprapte va dinatraye
uposya dvādaśī suddha trayo dasyantu paranam
(Hari-bhakti-vilāsa 12/286 Nārada Purāṇa)
If there is a reduced day in the fortnight or increase of a
day, or if there are three days combined, then one should fast
on a pure dvādaśī day and break the fast on trayodaśī.
urdhvam haridinam na syat dvādaśīm grahayet tatah
dvādaśīm upavaso'tra trayo dasyantu paranam
evam kurvan naro bhaktya viṣṇu sayujyam apnuyat
anyatha kurute yastu sa yati narakam dhruvam
ekādaśī ṛṣinam tu dvādaśī cakrapaninah
(Hari-bhakti-vilāsa 12/293-295 Skanda Purāṇa)
If ekādaśī appears to be daśamī, it is not called the day of
Lord Hari, therefore, dvādaśī is to be accepted for fasting and
one should then break fast on trayodaśī. If one follows this
process with devotion, then the fasting person goes to live in
the Lord’s abode after liberation. If one does otherwise, he
falls into the hellish planets because ekādaśī is the day of the
sages and purified ekādaśī with dvādaśī is the day of Lord Hari.
udayat prak yada vipra muhurta dvaya samyuta
sampurna ekādaśī nama tatraiva upasaved grhi
(Hari-bhakti-vilāsa 12/316 Garuḍa Purāṇa,
Bhaviṣya Purāṇa, and Śiva Rahasya)
Oh brāhmaṇa, ninety-six minutes before sunrise, if there is
an ekādaśī available, it is called a complete and pure ekādaśī. On
this ekādaśī, even every householder should fast.
ata eva parityajya samaye ca arunodaye
daśamī ekādaśī viddha vainave na visesatah
(Hari-bhakti-vilāsa 12/318 Bhaviṣya Purāṇa)
Therefore one should give up ekādaśī which is combined
with daśamī, even if it is available before sunrise. Specifically,
Vaiṣṇavas should always reject ekādaśīs which overlap daśamīs.
Śrīla Sanātana Gosvāmī remarks in his Digdarśiṇī-ṭīkā that
if ekādaśī is mixed with the previous day, even ninety-six
minutes before sunrise, it is said to be an unwanted ekādaśī
because it is an ekādaśī which overlaps with daśamī. It does not
178 • Hari-bhakti-vilāsa–Ekādaśī-tattva
matter what moment before sunrise ekādaśī is overlapping
daśamī, it should always be given up, especially by Vaiṣṇavas.
The duty of a Vaiṣṇava is to reject the mixed ekādaśī of the
previous day." Such a statement as this from the Bhaviṣya
Purāṇa is meant specifically for Vaiṣṇavas. It may be found
somewhere else that for Śaivas and others, it may be found
that they can observe an ekādaśī mixed with the previous day.
arunodaya velayam daśamī-samyuta yadi
atra uposya dvādaśī syat trayodasyantu paranam
(Hari-bhakti-vilāsa 12/319 Kanva Ṛṣi)
If before sunrise, daśamī is mixed with ekādaśī, one should
fast on dvādaśī and break fast on trayodaśī.
udayat pranmuhurtena vyapiny ekādaśī yada
samyukta ekādaśī nama varjayed dharma vrddhaye
(Hari-bhakti-vilāsa 12/322 Garuḍa Purāṇa)
Even if ekādaśī is available forty-eight minutes before
sunrise, still it said to be mixed with the previous day. People
who are interested to increase their merits should give up
fasting on such ekādaśīs.
daśamī sesa samyukto yadi syad arunodayah
vaisnavena na kartavyam tad dinaikadasi vrtam
(Hari-bhakti-vilāsa 12/336 Bhaviṣya Purāṇa)
At the time of sunrise, if ekādaśī if available, a Vaiṣṇava
should not fast on that ekādaśī.
ardha ratram atikramya daśamī yadi drsyate
tada hy ekādaśīm tyaktva dvādaśīm samuposayet
(Hari-bhakti-vilāsa 12/354, Kūrma Purāṇa)
If daśamī day passes over midnight, then one should give
up fasting on that ekādaśī, but fast on dvādaśī day.
sampurna ekādaśī yatra prabhate punar evasa
vaisnavi ca trayodasyam ghatikai kapi drsyate
grhastho'pi param kuryat purva na upavaset tada
(Hari-bhakti-vilāsa 12/360, Garuḍa Purāṇa)
If there is a complete ekādaśī available which begins from
dawn and carries on until the next day which due to
extension, it continued until sunrise the next day, it is better to
perform ekādaśī on the next day, and this is the duty of both
the gṛhastha or the sannyāsī, to not follow the previous day
ekādaśī.
dvādaśī-miśrīta grahya sarvatra ekādaśī titih
dvādaśī ca trayodasyam vidyate yadi vana va
Mādhava Tithi (Glories of Ekādaśī)• 179
(Hari-bhakti-vilāsa 12/362 Padma Purāṇa)
It does not matter if ekādaśī is touching the trayodaśī or not,
but ekādaśī mixed with dvādaśī should be observed among all
other fasts.
ekādaśī kalā yatra parato dvādaśī na cet
tatra kṛatu śatam puṇyam trayodasyāṁ tu pāraṇam
(Hari-bhakti-vilāsa 12/365 Skanda Purāṇa)
Even if for a moment, ekādaśī is available on dvādaśī day
and dvādaśī is not touching the trayodaśī day, one should fast
on dvādaśī and break fast on trayodaśī. This fasting brings the
results of performing one hundred sacrifices.
ekādaśī kala yukta uposya dvādaśī naraih
trayodasyantu yo bhunkte tasya viṣṇuh prasidati
(Hari-bhakti-vilāsa 12/371 Baudhayana Smrti)
Human beings are desired to observe dvādaśī fasts which is
mixed with ekādaśī and break fast on trayodaśī. If they do so,
Lord Śrī Viṣṇu becomes please with them.
ekādaśī bhavet purna parato dvādaśī yada
tada hy ekādaśīm tyaktva dvadasyam samu posayet
(Hari-bhakti-vilāsa 12/372 Skanda Purāṇa)
Although ekādaśī is complete which began from dawn and
also dvādaśī is complete which mixes with trayodaśī, even for a
few moment, then one should not fast on ekādaśī, but should
fast on dvādaśī day.
ekādaśī tu sampurna parato dvādaśī bhavet
uposya dvādaśī tatra tithi vrddhih prasasyate
(Hari-bhakti-vilāsa 12/373 Kālikā Purāṇa)
Even if ekādaśī is a complete day and dvādaśī being
extended, then one should fast on dvādaśī. This is called
extended fasting.
sampurna ekādaśī tyajya parato dvādaśī yadi
uposya dvādaśī suddha dvadasyam eva paranam
na garbhe visate jantur ity aha bhagavan harih
(Hari-bhakti-vilāsa 12/376 Bhāgavatādi-tantra)
The Supreme Personality of Godhead says, "If dvādaśī
combines even for a moment in trayodaśī, one should give up a
complete day of ekādaśī fast and fast on dvādaśī. If someone
does fast like this, than that fasting person does not need to
take another birth in the material world.
ekādaśī dvādaśī ca ratrisese trayodaśī
tribhir misra tithih prokta sarva papa hara smrta
180 • Hari-bhakti-vilāsa–Ekādaśī-tattva
(Hari-bhakti-vilāsa 12/378 Kūrma Purāṇa)
If ekādaśī and dvādaśī fall in one day, and at night trayodaśī
is combined, in other words, there are three days combined in
day and night, it is called Trispṛśā. This tithi or day is said to
be removing sins.
trispṛśā ekādaśī yatra tatra sannihito harih
tam eva upavaset kami akamo viṣṇu tatparah
(Hari-bhakti-vilāsa 12/380 Kūrma Purāṇa)
Where there is Trispṛśā ekādaśī, there Lord Hari Himself
resides. Both the devotees who are full of desires and those
who are desirous should fast on this Trispṛśā Mahā-dvādaśī.
Śrīla Sanātana Gosvāmī has given his Digdarśinī
commentary, saying, "It is said that when ekādaśī, dvādaśī and
the end of the night are combined, trayodaśī, one should
perform fast with his sons, grandsons and all of his family
members. This is because whether one is full of desires,
desiring wealth, sons or many other things or he is a desireless
Vaiṣṇava who is interested to please the Supreme Lord, who
is desirous for liberation, but one who is interested to please
the Supreme Lord Viṣṇu is called a Vaiṣṇava. All of them
should observe this Trispṛśā ekādaśī fast. By doing so, one
becomes free from the sin of killing a brāhmaṇa, etc. He
becomes free from all kinds of miseries acquired from
different births and attains the merit of performing sacrifices
too. This fasting is the source of auspiciousness and increases
ones merit. Therefore one should accept it.
purā ca ekādaśī svalpā ante caiva trayodaśī
sampurṇā dvādaśī madhye trispṛśā sa hari-priyā
(Hari-bhakti-vilāsa 12/387 Dvārakā-māhātmya)
If in the beginning there is a tinge of ekādaśī, in the middle
there is a complete dvādaśī day and at last, there is a minute
mixture of trayodaśī, that is called Trispṛśā ekādaśī, which is
very dear to Lord Hari.
suddhaiva dvādaśī rajan uposya moksa kanksibhih
paranas tu trayodasyam pujayitva janārdanam
(Hari-bhakti-vilāsa 12/407 Viṣṇu Rahasya,
Spoken by Śrīla Vyāsadeva)
Oh King, those people who are desirous for liberation from
this material world observe a purified dvādaśī fast and break it
in trayodaśī after properly worshiping Lord Janārdana.
Śrīla Sanātana Gosvāmī gives his commentary in his
Mādhava Tithi (Glories of Ekādaśī)• 181
Digdarśinī-tīkā, stating that attaining liberation means to
become free from birth, death, etc. which is the bondage in the
material world. In other words, anyone who liberates others
from the maximum misery is called “liberation”, or Lord Śrī
Viṣṇu. A real devotee of the Lord is interested in attaining
love of Godhead. That is his liberation and it is his ultimate
desire. It has been accepted here that if the day of Vaiṣṇava
(dvādaśī) is not available, then one can worship Lord Śrī
Janārdana on trayodaśī and break ones fast. To break ones fast,
it is specifically recommended that even on trayodaśī, after
worshiping the Supreme Lord Śrī Janārdana, one can break
his fast. This is undoubtedly an authorized statement.
ittham sastra vicarena sistacara anusaratah
ekādaśī vyavastheyam krta vaiṣṇava sammata
vidvanso'pi atra mudhah syur vina kṛṣṇa prasadatah
atah sadasau nirddharya prastva bhagavata uttaman
(Hari-bhakti-vilāsa 12/410, 411 Viṣṇu-rahasya)
In this way, after studying the rules in the scriptures and
following the statements of realized souls, ekādaśī, which is
pleasing to the Vaiṣṇavas, is established. Unless one has the
direct mercy of the Lord, even if he is very learned, it is very
difficult to determine the correct days for ekādaśī. Therefore, to
perform the ekādaśī fast properly, one should always reach the
topmost Vaiṣṇava devotee of the Lord and ask for the exact
date.
Śrīla Sanātana Gosvāmī explains in his Digdarśinī-tīkā,
stating that, the ways for the Vaiṣṇavas and the nonVaiṣṇavas to determine the exact dates of ekādaśī have been
explained here. One should consider the statements of the
scriptures and also he should discuss this with learned
personalities as well. One should not just rely on the
scriptures, but it is important to also consult the learned souls
as well. According to Vaiṣṇava, following Vaiṣṇava ekādaśī is
important, not an ekādaśī which has been pierced with the
previous day (daśamī day). Even on ekādaśī, if dvādaśī is
available, if it is mixed with daśamī, one should completely
give it up. Trispṛśā ekādaśī, which is free from daśamī, falling in
cāturmasya during one of the dark fortnights is said to be
observable. In essence, a Vaiṣṇava should always be consulted
so as to know what to do. Due to the illusory influence of
182 • Hari-bhakti-vilāsa–Ekādaśī-tattva
Śukrācārya, even the learned scholars, who are expert in Vedic
literature, become bewildered and are unable to determine the
exact day for fasting on ekādaśī. Therefore, one should be a
devotee who is depending on the mercy of the Supreme
Personality of Godhead. That is the exact way to determine
the exact ekādaśī fasting day.
dvadasya nirnaye bhupa mudham atra jagattrayam
atra mudha mahipala prayaso ye narah pura
(Hari-bhakti-vilāsa 12/412, Viṣṇu Rahasya,
Conversation between Mārkaṇḍeya and King Indradyumna)
Oh King, the three worlds have been become bewildered
on the subject of establishing the correct day of fasting on
dvādaśī. What to speak of the present day, even in ancient
times, great persons were almost bewildered in perfectly
determining the correct days for fasting.
Mādhava Tithi (Glories of Ekādaśī)• 183
Hari-bhakti-vilāsa–Fifteenth Vilāsa
Text 543
atha pārśva-parivartanotsavaḥ
bhādrasya śuklaikādaśyāṁ sāyanotsavavat prabhoḥ
kaṭi-dānotsavaṁ kuryād vaiṣṇavaiḥ saha vaiṣṇavaḥ
The Pārśva-parivartana Festival: On the śukla-ekādaśī of
Bhādra a Vaiṣṇava, accompanied by other Vaiṣṇavas, should
celebrate the Kaṭidāna festival, which is like the Śayana festival.
Text 544
bhaviṣyottare
prāpte bhādra-pade māsi ekādaśyāṁ site ‘hani
kaṭi-dānaṁ bhaved viṣṇor mahā-pātaka-nāśanam
In the Bhaviṣya Purāṇa, Uttara-khaṇḍa, it is said: On the
śukla-ekādaśī of the month of Bhādra, one should observe the
kaṭi-dāna (turning over) festival of Lord Viṣṇu, a festival that
destroys great sins.
Text 545
jalāśayāntikaṁ nītvā samyag abhyarcya prabhum
karṇikā-parivṛttiṁ ca dakṣiṇāṅge prakalpayet
One should approach the Supreme Lord as He naps on the
ocean and one should arrange that the Lord turns over in His
sleep and now rests on His right side.
Text 546
atha abhyarthana-mantraḥ
deva deva jagannātha yogi-gamya nirañjana
kaṭi-dānaṁ kuruṣvādya māsi bhādra-pade śubhe
The Mantra-Prayer: O Lord, O Lord, O master of the
universes, O Lord approached by the yogīs, O Lord untouched
by matter, now that it is the auspicious month of Bhādra,
please turn over on Your other side.
Text 547
mahā-pūjāṁ tataḥ kṛtvā vaiṣṇavān paritoṣya ca
devaṁ sva-mandire nītvā yathā-pūrvaṁ niveśayet
Then one should perform great worship, please the
Vaiṣṇavas, and then return the Deity of the Lord to His place
in the temple.
Text 548
184 • Hari-bhakti-vilāsa–Fifteenth Vilāsa
atha śravaṇa-dvādaśī-vrataṁ
bhādrasya śukla-dvādaśyāṁ yuktāyaṁ śravaṇena hi
upoṣya saṅgame snātvā devaṁ vāmanam arcayet
The Vow of Śravaṇa-dvādaśī: When the star Śravaṇā is
conjoined with the moon on the śukla-dvādaśī of the month of
Bhādra, one should fast, bathe, and worship Lord Vāmana.
Text 549
atha tan-māhātmyaṁ māsi bhādra-pade śuklā
dvādaśī śravaṇānvitā mahatī dvādaśī jñeyā
upavāse mahā-phalā arcayitvācyutaṁ bhaktyā
labhet puṇyaṁ daśābdikam
The Glory of That: When the star Śravaṇa is conjoined with
the moon on the śukla-dvādaśī of the month of Bhādra, that day
is known as a mahā-dvādaśī. By fasting and devotedly
worshiping the infallible Supreme Personality of Godhead on
that day, one attains the result of having performed ten years
of pious deeds.
Text 550
phalaṁ datta-hutānāṁ ca
tasyāṁ lakṣa-guṇaṁ bhavet
On that day the results of giving charity and performing
yajñas are multiplied by a hundred thousand times.
Text 551
skaṇde
māsi bhādra-pade śuklā dvādaśī śravaṇānvitā
mahatī dvādaśī jñeyā upavāse mahā-phalā
In the Skanda Purāṇa it is said: When the star Śravaṇa is
conjoined with the moon on the śukla-dvādaśī of the month of
Bhādra, that day is known as mahā-dvādaśī (great dvādaśī).
Fasting on that day brings a great result.
Text 552
saṅgame saritaḥ puṇye dvādaśīṁ tam upoṣitaḥ
āplavād eva cāpnoti dvādaśa-dvādaśī-phalam
A person who on this dvādaśī fasts and bathes in a sacred
river attains the benefits of observing twelve dvādaśīs.
Text 553
budha-śravaṇa-samyuktā saiva ced dvādaśī bhavet
atyanta-mahatī tasyāṁ dattaṁ bhavati cākṣayam
If on that day both Mercury and Śravaṇa are conjoined
Mādhava Tithi (Glories of Ekādaśī)• 185
with the moon, that day is known as atyanta-mahā-dvādaśī
(very great dvādaśī). Whatever charity is given on that day
becomes eternal and inexhaustible.
Text 554
arcayitvācyutaṁ bhaktyā labhet puṇyaṁ daśābdikam
phalaṁ datta-hutānāṁ ca tasyāṁ lakṣa-guṇaṁ bhavet
By worshiping the infallible Supreme Personality of
Godhead on that day one attains the results of ten years of
pious deeds. On that day the results of charity and yajñas are
multiplied a hundred thousand times.
Texts 555 and 556
brahma-vaivarte pitā-putra-samvāde
māsi bhādra-pade śuklapakṣe yadi harer dine
budha-śravaṇa-samyogaḥ prāpyate tatra pūjitaḥ
prayacchati śubhān kāmān vāmano manasi sthitān
vijayā nama sā proktā tithiḥ prīti-karī hareḥ
In the Brahma-vaivarta Purāṇa a father tells his son: If
Mercury and Śravaṇa are both conjoined with the moon on
the śukla-ekādaśī of the month of Bhādra, that day is called
Vijayā ekādaśī. That day is very pleasing to Lord Hari. Lord
Vāmana fulfills the auspicious desires in the heart of one who
worships Him on that day.
Text 557
saṅgame sarva-tīrthānāṁ saṅgamas tatra jāyate
śuklā bhādra-pade svargaṁ kṛṣṇā kaluṣa-saṅkṣayam
When Mercury and Śravaṇa are both conjoined with the
moon on the dvādaśī of the month of Bhādra, all holy places
are present. When Mercury and Śravaṇa are both conjoined
with the moon on the śukla-dvādaśī of the month of Bhādra,
they bring residence in Svargaloka, and when they are both
conjoined with the moon on the kṛṣṇa-dvādaśī of the month of
Bhādra, they bring the destruction of sins.
Text 558
phālgune kurute mokṣam api brahma-vadhān nṛṇām
mahā-puṇya-pradā hy eṣā saṅgame vijayā tithiḥ
sarva-pāpa-kṣayo nūnaṁ jāyate tad-upoṣiṇām
When Śravaṇa is conjoined with the moon on the śukladvādaśī of the month of Phālguna (February-March), that day
is called Vijayā dvādaśī. That day brings great piety. It purifies
even the sin of murdering a brāhmaṇa. They who fast on that
186 • Hari-bhakti-vilāsa–Fifteenth Vilāsa
day become free from all sins.
Text 559
kiṁ ca
sarva-tīrthāni bhū-pṛṣṭhe saṅgame yānti saṅgamam
vijayā-vāsare sarve devānāṁ saṅgamo bhuvi
It is also said: On Vijayā dvādaśī all holy places and all
demigods gather together on the earth.
Text 560
idaṁ sarva-purāṇeṣu rahasyaṁ parigīyate
saṅgame vāmanaṁ pūjya preta-yonau na jāyate
This secret is told in all the Purāṇas: Simply by worshiping
Lord Vāmana on this day one is protected from having take
birth as a preta (ghost).
Text 561
viṣṇu-dharmottare śrī-paraśurāma uvāca
upavāsāsamarthānāṁ kiṁ syād ekam upoṣitam
mahā-phalaṁ mahā-deva tan mamācakṣva suvrata
In the Viṣṇu-dharma Purāṇa, Uttara-khaṇḍa, Śrī Paraśurāma
says: What is the result attained by persons generally unable
to fast who once fast on this day? O saintly Śiva, please tell
this to me.
Text 562
śrī-śaṅkara uvāca
yā rāma śravaṇopetā dvādaśī mahatī tu sā
tasyām upoṣitaḥ snātaḥ pūjayitvā janārdanaṁ
prāpnoty ayatnād dharma-jña dvādaśa-dvādaśī-phalam
O Paraśurāma wise in spiritual truth, a person who fasts,
bathes himself, and then worships Lord Kṛṣṇa on mahādvādaśī, when the star Śravaṇa is conjoined with the moon,
attains the results of observing twelve dvādaśīs.
Text 563
kiṁ ca
śravaṇa-dvādaśī-yoge budha-vāro bhaved yadi
atyanta-mahatī rāma
Lord Śiva also said: O Paraśurāma, if Śravaṇa-dvādaśī
(when the star Śravaṇa is conjoined with the moon) falls on a
Wednesday, then it is said to be atyanta-mahatī (very great).
Text 564
snānaṁ japyaṁ tathā homo dānaṁ śrāddhaṁ surārcanam
Mādhava Tithi (Glories of Ekādaśī)• 187
sarvam akṣayam āpnoti tasyāṁ bhṛgu-kulodvaha
O scion of the Bhṛgu dynasty, bathing, japa, yajña, charity,
śrāddha, and demigod-worship all become limitless and
imperishable when performed on that day.
Text 565
tasmin dine tathā snāto yo ‘pi kvacana saṅgame
sa gaṅga-snāna-jaṁ rāma phalaṁ prāpnoty asaṁśayam
O Paraśurāma, a person who on that day bathes in any
place attains the result of bathing in the Ganges. Of this there
is no doubt.
Text 566
śravaṇe saṅgamaḥ sarve paripuṣṭi-pradaḥ sadā
viśeṣād dvādaśī-yukte budha-yukte viśeṣataḥ
When it falls on a Wednesday, this dvādaśī it brings
especially great piety.
Text 567
bhaviṣyottare śrī-yudhiṣṭhira uvāca
upavāsāsamarthānāṁ sadaiva puruṣottama
ekā yā dvādaśī puṇyā taṁ vadasva mamānagha
In the Bhaviṣya Purāṇa, Uttara-khaṇḍa, Śrī Yudhiṣṭhira says:
O sinless Supreme Person, please describe to me the piety
attained by persons generally unable to fast who once fast on
this day.
Text 568
śrī-kṛṣṇa uvāca
māsi bhādra-pade śuklā dvādaśī śravaṇānvitā
sarva-kāma-pradā puṇyā upavāse mahā-phalā
Śrī Kṛṣṇa said: When the star Śravaṇa is conjoined with the
moon during the śukla-dvādaśī of the month of Bhādra, that
day is very sacred. That day fulfills all desires. Fasting on that
day brings a great result.
Text 569
saṅgame saritāṁ snatvā gaṅgā-snānādi-jaṁ phalam
sopavāsaḥ samāpnoti
nātra karyā vicāraṇā
A person who on this day fasts and bathes in any river
attains the result of bathing in the Ganges. Of this there is no
doubt.
Text 570
188 • Hari-bhakti-vilāsa–Fifteenth Vilāsa
kiṁ ca
budha-śravaṇa-samyuktā saiva ced dvādaśī bhavet
atīva mahatī tasyāṁ sarvaṁ dattam ihākṣayam
It is also said: If on this dvādaśī Śravaṇa and Mercury are
both conjoined with the moon, that is a very great dvādaśī.
Any charity given on that day becomes limitless and
imperishable.
Texts 571 and 572
kiṁ ca tatraiva vaṇig-upākhyāne
śravaṇa-dvādaśī-yoge pūjayitvā janārdanam
dānaṁ ca dattvā viprebhyaḥ sopavāso jitendriyaḥ
mahā-nadī-saṅgame ca snātvā diṣṭāntam āgataḥ
avāpa paramaṁ sthānaṁ durlabhaṁ sarva-mānavaiḥ
A person who on a śravaṇa-dvādaśī fasts, controls his
senses, bathes in a great river, gives charity to the brāhmaṇas,
and worships Lord Kṛṣṇa, attains, at the moment of death, a
celestial world that is difficult for any human being to enter.
Text 573
yatra kāma-phalā vṛkṣā nadyaḥ pāyasa-kardamāḥ
śītalāmala-pānīyāḥ puṣkariṇyo manoharāḥ
In that world the trees fulfill all desires. There the beautiful
lotus-filled lakes have cool, pure, delicious water. The mud of
those lakes is pāyasa (condensed milk).
Text 574
taṁ desām āsādya vaṇiṅ mahātmā
su-mṛṣṭa-jāmbūnada-bhūṣitāṅgaḥ
kalpaṁ samagraṁ sura-sundarībhiḥ
sākaṁ sa reme muditaḥ sadaiva
The noble-hearted merchant attained that world. There he
was decorated with ornaments of the finest gold. For an entire
kalpa he enjoyed there with many beautiful demigoddesses.
Text 575
kiṁ cānte
budha-śravaṇa-samyuktadvādaśyāṁ
saṅgamodakam
dānaṁ bahv-odanaṁ śastaṁ
upavāsaḥ paro vidhiḥ
It is also said: When on this dvādaśī both Śravaṇa and
Mercury are conjoined with the moon one is enjoined to fast
Mādhava Tithi (Glories of Ekādaśī)• 189
and to give grains in abundant charity.
Text 576
sagareṇa kukutsthena dhundhumāreṇa gandhinā
etaś cānyaiś ca rajendra kāmadā dvādaśī kṛtā
O king of kings, Sagara, Kakutstha, Dundhumāra, Gandhī,
and many others attained their desires by observing this
dvādaśī.
Text 577
yā dvādaśī budha-yutā śravaṇena sārdhaṁ
syāt sā jayeti kathitā munibhir nabhasye
tam ādareṇa samupoṣya naro hi samyak
prāpnoti siddhim aṇimādi-guṇopapannaḥ. iti.
In the month of Bhādra a dvādaśī when Śravaṇa and
Mercury are both conjoined with the moon is called Jayā by
the sages. A person who respectfully fasts on that day attains
aṇimā-siddhi (becoming atomic in size) and the other mystic
perfections.
Text 578
atha śravaṇa-dvādaśī-vrata-nirṇayaḥ
dvādaśy ekādaśī vā syād upoṣyā śravaṇanvitā
viṣṇu-śṛṅkhala-yogaś ca taṁ trayaṁ miśritaṁ yadi
Conclusion of the Śravaṇa-dvādaśī Vow: One should fast on
either a dvādaśī or an ekādaśī when Śravaṇa is conjoined with
the moon. When in a single day all three of these conditions
are present, that day is called Viṣṇu-śṛṅkhala-yoga.
Text 579
atha śravaṇa-dvādaśy-upavāsaḥ śrī-mārkaṇḍeyaḥ
śravaṇarkṣa-samāyuktā dvādaśī yadi labhyate
upoṣyā dvādaśī tatra trayodaśyāṁ tu pāraṇam
atha–now; śravaṇa–dvādaśy–upavāsaḥ–fasting on śravaṇa–
dvādaśī;
śrī–mārkaṇḍeyaḥ–Śrī
Mārkaṇḍeya;
śravaṇarkṣasamāyuktā– with the star śravaṇa; dvādaśī–dvādaśī; yadi–if;
labhyate–is attained; upoṣyā–to be fasted; dvādaśī–dvādaśī;
tatra–there; trayodaśyām–on trayodaśī; tu–indeed; pāraṇam–
breaking the fast.
Text 580
yamaś ca
yadā tu śukla-dvādaśyāṁ nakṣatraṁ śravaṇaṁ bhavet
tadāsau tu mahā-puṇyā dvādaśī vijayā smṛtā
190 • Hari-bhakti-vilāsa–Fifteenth Vilāsa
Yamarāja also explains: When the star Śravaṇa is conjoined
with the moon on a śukla-dvādaśī, that very sacred day is called
Vijayā dvādaśī.
Text 581
tatra dānopavāsādyaṁ akṣayaṁ parikīrtitam
ekādaśyā viśuddhatve dvādaśyāṁ tu pare ‘hani
śravaṇe sati śaktasya vrata-yugmaṁ vidhīyate
In that situation fasting, giving charity, and other pious
deeds become limitless and imperishable. If the ekādaśī is pure
and the star Śravaṇa is conjoined with the moon on the dvādaśī,
one should, if one is able, follow the vow on both ekādaśī and
dvādaśī.
Text 582
asamāpte vrate sarve naiva kuryād vratāntaram
ity ādi vacanasyātra bādhakaṁ vaṁ na vidyate
asamāpte–not attained; vrate–vow; sarve–all; na–not; eva–
indeed; kuryāt–should do; vratāntaram–another vow; iti–thus;
ādi–beginning; vacanasya–of the statement; atra–here;
bādhakam–refutation; na–not; vidyate–is.
Text 583
tathā hi bhaviṣyottare
ekādaśīm upoṣyaiva dvādaśīṁ samupoṣyate
na cātra vidhi-lopaḥ syād ubhayor devatā hariḥ. iti.
In the Bhaviṣya Purāṇa, Uttara-khaṇḍa, it is said: If in this
situation one fasts on both the ekādaśī and the dvādaśī, he is not
at fault, for both days have Lord Kṛṣṇa as their Deity.
Text 584
aśaktas tu vrata-dvandve bhuṅkte vaikādaśī-dine
upavāsaṁ budhaḥ kuryāc chravaṇa-dvādaśī-dine
If unable to fast on both days, a wise person should eat on
ekādaśī and fast on the śravaṇa-dvādaśī day.
Text 585
tathā ca nāradīye
upoṣya dvādaśīṁ puṇyaṁ viṣṇu-ṛkṣena samyutam
ekādaśy-udbhavaṁ puṇyaṁ naraḥ prāpnoty asaṁśayam
In the Nārada Purāṇa it is said: By fasting on this dvādaśī
when the star sacred to Lord Viṣṇu is conjoined with the
moon, one attains the pious benefits attained by fasting on
ekādaśī. Of this there is no doubt.
Texts 586 and 587
Mādhava Tithi (Glories of Ekādaśī)• 191
vājapeye yathā yajñe karma-hīno ‘pi dīkṣitaḥ
sarvaṁ phalam avāpnoti asnāto ‘py ahuto ‘pi san
evam ekādaśīṁ tyaktvā dvādaśyāṁ samupoṣaṇāt
pūrva-vāsara-jaṁ puṇyaṁ sarvaṁ prāpnoty asaṁśayam. iti.
As a person initiated into the performance of a Vājapeyayajña attains all the results of the yajña even though he
personally did not do any of the work of the yajña, did not
offer the oblations, and did not perform the ritual bath, so a
person who neglects this specific ekādaśī and fasts instead on
the dvādaśī attains all the pious benefits of fasting on ekādaśī.
Of this there is no doubt.
Text 588
aty-alpo ‘py anayor yogo bhavet tithi-bhayor yadi
upādeyaḥ sa eva syād ity atropavased budhaḥ
Even if the junction of the tithi and star is very slight, a
wise person will fast on that day.
Text 589
tathā ca śravaṇa-dvādaśīṁ prakṛtya tatraivoktaṁ
tithi-nakṣatrayor yoge yogaś caiva narādhipa
dvi-kalo yadi labhyeta sa jñeyo hy aṣṭa-yāmikaḥ
In that scripture it is also said about śravaṇa-dvādaśī: O
king, if the yoga of tithi and star occurs for two kalās, that day
is called Aṣṭa-yāmika.
Text 590
tathaiva mātsye
dvādaśī śravaṇa-yuktā kṛṣṭnā puṇyatamā tithiḥ
na tu sā tena yuktā catāvaty eva praśasyate
In the Matsya Purāṇa it is said: When Śravaṇa is conjoined
with the moon, this dvādaśī becomes a very sacred day. By that
conjunction it becomes glorious.
Text 591
atha śravaṇa-nakṣatra-yuktaikādaśy-upavāsaḥ
nāradiye
yadi na prāpyate ṛkṣaṁ dvādaśyāṁ vaiṣṇavaṁ kvacit
ekādaśī tadopoṣyā pāpa-ghnī śravaṇānvitā
Fasting on an ekādaśī When the Star Śravaṇa Is Conjoined
with the Moon–
In the Nārada Purāṇa it is said: If Śravaṇa is not conjoined
192 • Hari-bhakti-vilāsa–Fifteenth Vilāsa
with the moon on the dvādaśī, but it is so on the ekādaśī, one
should fast on the ekādaśī. That ekādaśī destroys sins.
Text 592
ubhayor devatā viṣṇuḥ purāṇaḥ puruṣottamaḥ
vibhedo ‘tra na kartavyo vibhedāt patate naraḥ
Lord Viṣṇu, the ancient Supreme Personality of Godhead,
is the presiding Deity of both these days. Therefore one
should not make a distinction between them, saying one is
better than the other. One who makes such a distinction falls
down.
Text 593
ata eva bhaviṣyottare
ekādaśī yadā ca syāt śravaṇena samanvitā
vijayā sā tithiḥ proktā bhaktānāṁ vijaya-pradā
In the Bhaviṣya Purāṇa, Uttara-khaṇḍa, it is said: When the
star Śravaṇa is conjoined with the moon on this ekādaśī, the
day is called Vijayā ekādaśī, for it brings victory (vijaya) to the
devotees.
Text 594
viṣṇu-purāṇe
yāḥ kāścit tithayaḥ proktāḥ puṇyā nakṣatra-yogataḥ
tāsv eva tad-vrataṁ kuryāc chravaṇa-dvādaśīṁ vinā. iti.
In the Viṣṇu Purāṇa it is said: Śravaṇa-dvādaśī is not usually
counted among the various holy days with auspicious stars.
(That is because it is considered to be included in the previous
ekādaśī).
Text 595
ekādaśy-upavāse ca
dvādaśyāṁ kṛṣṇam arcayet
prādurbhūte hi bhagavān
dvādaśyām eva vāmanaḥ
On that ekādaśī one should fast, and on the dvādaśī one
should worship Lord Kṛṣṇa. This is so because Lord Vāmana
appeared in this world on that dvādaśī.
Text 596
tathā ca matsya-puraṇe
upoṣyaikādaśīṁ tatra
dvādaśyāṁ pūjayed dharim. iti.
Mādhava Tithi (Glories of Ekādaśī)• 193
In the Matsya Purāṇa it is said: On that ekādaśī one should
fast, and on the dvādaśī one should worship Lord Hari.
Text 597
ato yadi na labhyeta
madhyāhne dvādaśī tadā
dvādaśī-madhya evārcyo
vāmanas tarhi sūribhiḥ. iti.
If by midday dvādaśī is not attained, then the devotees
should wait until the day when it is dvādaśī at midday. On that
day they should worship Lord Vāmana.
Text 598
atha śrī-viṣṇu-śṛṅkhala-yogaḥ
mātsye
dvādaśī śravaṇa-spṛṣṭā spṛśed ekādaśīṁ yadā
sa eṣa vaiṣṇavo yogo viṣṇu-śṛṅkhala-samjñitaḥ
Śrī Viṣṇu-śṛṅkhala-yoga–
In the Matsya Purāṇa it is said: When a dvādaśī touched by
Śravaṇa touches this ekādaśī, that day is very sacred to Lord
Viṣṇu. That day is called Śrī Viṣṇu-śṛṅkhala-yoga.
Text 599
tasminn upoṣya vidhi-van
naraḥ saṅkṣīṇa-kalmasaḥ
prāpnotv anuttamāṁ siddhiṁ
punar-āvṛtti-durlabhām. iti.
A person who fasts on that day becomes free from sin. He
attains a perfection without peer, a perfection rare in this
world of repeated births.
Text 600
ekādaśī-padenātra tad aho-rātra ucyate
anyathā dvādaśī-sparśas tasyāṁ nityaṁ na vidyate
The word “ekādaśī” here refers to both the day and the
night. Were this not so, the touch of the dvādaśī would almost
never occur.
Text 601
tithi-nakṣatrayor yoga ity ādyaṁ yat tu darśitam
tenālpa-kāla-samyoge ‘py aṣṭa-yāmikateṣyate
In text 589 it is seen that even if the yoga of tithi and star is
very brief, the day is still called Aṣṭa-āmika.
Text 602
194 • Hari-bhakti-vilāsa–Fifteenth Vilāsa
atraiva dvādaśī-madhye pāraṇaṁ śravaṇe ‘dhike
vakṣyamānaṁ ca ghaṭate ‘nyathā prāgvad dvidhā vratam
If Śravaṇa is conjoined with the moon, it is best to break the
fast on the dvādaśī. If Śravaṇa is not conjoined with the moon,
the vow may be observed in two ways, as has already been
described. More will be said of this later.
Text 603
dvādaśī śravaṇarkṣaṁ cety asmin pāṭhe bhaved idam
dvādaśī-śravaṇa-spṛṣṭety asmiṁś ca spṛṣṭatā khalu
tat-tat-sāhityam evāha pūrvasmād eva hetutaḥ
The first line of text 589 may also be read “dvādaśī
śravaṇarkṣaṁ ca” (dvādaśī and the star Śravaṇa). Thus the touch
of dvādaśī and the star Śravaṇa is described. This is for the
same reason as given previously.
Text 604
atha tasmād ayaṁ tu tatraiva viśeṣaḥ dvitīya-viṣṇuśṛṅkhala-yogaḥ
yathā viṣṇu-dharmottare
ekādaśī dvādaśī ca
vaiṣṇavyam api tad bhavet
tad viṣṇu-śṛṅkhalaṁ nāma
viṣṇu-sāyujya-kṛd bhavet
tasminn upoṣanād gacchec
chvetadvīpa-puraṁ dhruvam
The Second Śrī Viṣṇu-śṛṅkhala-yoga–
In the Śrī Viṣṇu-dharma Purāṇa, Uttara-khaṇḍa, it is said:
When ekādaśī, dvādaśī, and the star Śravaṇa combine in a single
day, that day is called Śrī Viṣṇu-śṛṅkhala-yoga. That day brings
Viṣṇu-sāyujya liberation. By fasting on that day one goes to the
eternal realm of Śvetadvīpa.
Text 605
dvādaśyām upavāso ‘tra trayodaśyāṁ tu pāraṇam
niṣiddham api kartavyaṁ ity ājñā parameśvarī. iti.
dvādaśyām–on the dvādaśī; upavāsaḥ–fasting; atra–here;
trayodaśyām–on the trayodaśī; tu–indeed; pāraṇam–breaking the
fast; niṣiddham–forbidden; api-also; kartavyam-to be done; iti–
thus; ājñā–the order; parameśvarī–of the Supreme Personality
of Godhead; iti–thus.
In this case, although it may be forbidden, one must fast on
Mādhava Tithi (Glories of Ekādaśī)• 195
dvādaśī and break the fast on trayodaśī. This is the order of the
Supreme Lord.
Text 606
yogo ‘yam anyo dvādaśyāḥ kṣaya eveti lakṣyate
dvādaśyām upavāsāc ca trayodaśyāṁ tu pāraṇāt
trayodaśyāṁ pāraṇaṁ hi śravaṇe ‘pi nisetsyate
To fast on the dvādaśī and break the fast on the trayodaśī
breaks the special yoga of the dvādaśī in this situation. When
the star Śravaṇa is present on ekādaśī it is also forbidden to
break the fast on the trayodaśī.
Text 607
ataḥ viṣṇu-śṛṅkhala eva viśeṣāntaraṁ
dvādaśy ekādaśī saumyaḥ śravaṇaṁ ca catuṣṭayam
deva-dundubhi-yogo ‘yaṁ yajñāyuta-phala-pradaḥ. iti.
A Different Kind of Situation in Śrī Viṣṇu-śṛṅkhala-yoga:
When dvādaśī, ekādaśī, Wednesday, and the star Śravaṇa meet
in a single day, that meeting is called deva-dundubhi-yoga.
That day gives a pious result equal to ten thousand yajñas.
Text 608
pāraṇāhe tu dvādaśyāḥ śravaṇāyāś ca vṛddhitaḥ
rātrau tu pāraṇābhāvād yuktaṁ kartuṁ vrata-dvayam
One may break the fast on a dvādaśī with Śravaṇa. One may
not break the fast at night. One may observe the vow of
fasting on both ekādaśī and dvādaśī.
Text 609
na cātra vidhi-lopaḥ syād ubhayor devatā hariḥ
There is no fault in fasting on both days, for Lord Hari is
the presiding Deity of both these days.
Text 610
dvādaśyām upavāso ‘tra trayodaśyāṁ tu pāraṇam
In this situation one may fast on dvādaśī and break the fast
in trayodaśī.
Text 611
dina-dvaye ‘pi śravaṇābhāve
tad-yoga-hānitaḥ
ekādaśyām upoṣyaiva
dvādaśyāṁ vāmanaṁ yajet
If the star Śravaṇa is not conjoined with the moon on either
ekādaśī or dvādaśī, then there is no yoga. In that situation one
196 • Hari-bhakti-vilāsa–Fifteenth Vilāsa
should fast on ekādaśī and worship Lord Vāmana on the
dvādaśī.
Text 612
viṣṇu-śṛṅkhalake ‘pi syād
vṛttir niśi paratra cet
yad ādhikyaṁ tithi-bhayoḥ
śaktaḥ kuryād vrata-dvayam
Even when there is a Śrī Viṣṇu-śṛṅkhala-yoga and both the
tithi and Śravaṇa are present at night, then it is best to fast, if
one is able, on both days.
Text 613
pāraṇāya anaucityaṁ tāvatyāṁ niśi ced bhavet
aśaktas tūttaraṁ kuryād yogasyaivasya gauravat
However, it is not proper to break the fast at night. If one is
not able to fast on both days, in this situation one should fast
on the dvādaśī, for then the yoga is more important.
Text 614
atha tatra pāraṇa-kāla-nirṇayaḥ
sa ca vrata-vikalpe dvitīye viṣṇu-śṛṅkhale ca spaṣṭa eva.
kevala-śravaṇa-niṣkarṣe tu na tad-ādaraḥ. tithinakṣatrasaṁyoge
ity ādi vakṣyamānebhyaḥ.
The Time of Breaking the Fast:
In the Second Śrī Viṣṇu-śṛṅkhala this is clear. However,
when the star Śravaṇa is not conjoined with the moon this is
not so. This will be discussed in the verse beginning with the
words “tithi-nakṣatra-samyoge”.
Text 615
prathama-viṣṇu-śṛṅkhale pāraṇa-nirṇayaḥ
anuvṛttir dvayor eva pāraṇāhe bhaved yadi
tatrādhikye tither vṛtte bhānte saty eva pāraṇam
The Time of Breaking the Fast: After the First Viṣṇuśṛṅkhala: It is best to break the fast on the next day, after both
the tithi and star-conjunction have ended.
Text 616
yad uktaṁ nāradīye
tithi-nakṣatrayor yoge upavāso bhaved yadā
pāraṇaṁ tu na kartavyaṁ yāvan naikasya saṅkṣayaḥ. iti.
Mādhava Tithi (Glories of Ekādaśī)• 197
This is described in the following words of the Nārada
Purāṇa: When the tithi and the star are both present, one
should fast. One should not break the fast until at least one of
these has ended.
Text 617
ṛkṣasya sati cādhikye tithi-madhye tu pāraṇam
dvādaśī-laṅghane dośo bahuśo likhito yataḥ
If the star is still conjoined by the middle of the dvādaśī, one
should break the fast then, for the scriptures affirm that it is a
great fault not to break the fast on dvādaśī.
Text 618
tathā coktaṁ
tithi-nakṣatra-samyoge upavāso yadā bhavet
tavad eva na bhoktavyaṁ yāvan naikasya saṅkṣayaḥ
It is said: One should fast when the tithi and star are both
present. One should not break his fast until at least one of the
two has ended.
Text 619
viśeṣena mahī-pāla śravaṇaṁ vardhate yadi
tithi-kṣayena bhoktavyaṁ dvādaśīṁ naiva laṅghayet. iti.
O king, this is especially so when the star Śravaṇa is
prominent. One should fast when the tithi has ended. One
should not ignore the presence of the dvādaśī.
Text 620
evaṁ dvayor niśa-vyāptau cāhni pāraṇam īritam
na rātrau pāraṇaṁ kuryād iti hy anyatra sammatam
When both are present at night, one should break the fast
on the following day. One should not break the fast at night.
That is also confirmed in other scriptures.
Text 621
yato rātrāv ṛkṣa-labdhāv api dvādaśy-atikramaḥ
ataḥ kṛtaṁ paunar-uktyaṁ dvādaśīṁ naiva laṅghayet
When the star is present the whole night and is still present
during dvādaśī, one should not neglect the dvādaśī. On dvādaśī
the fast should be broken. This is said again and again.
Text 622
eva-kāreṇa ca punas tad eva niradhāri yat
dvādaśy-anādaro nātaḥ kāryo bhasya tu sa smṛtaḥ
The word “eva” (indeed) in this verse emphasizes that one
198 • Hari-bhakti-vilāsa–Fifteenth Vilāsa
should not disrespect the dvādaśī, even if the star is still
present.
Text 623
tathā ca skānde
yāḥ kāścit tithayaḥ proktāḥ puṇyā nakṣatra-yogataḥ
ṛkṣānte pāraṇaṁ kuryād vinā śravaṇa-rohiṇīm. iti.
In the Skanda Purāṇa it is said: When special star-moon
conjunctions occur during holy days, one should break the
fast after the stellar conjunction has ended. However, the stars
Śravaṇa and Rohiṇi provide exceptions to this rule.
Text 624
yato rātri-gato dvādaśyaṁśo nātra vicāryate
ato vardhata ity āha pāraṇāsamayātyayam
The time when not even a part of the dvādaśī is present at
night is not considered here. That time is called “ato vardhata”.
That is past the time for breaking the fast.
Text 625
trayodaśyāṁ pāraṇaṁ tu naitad viṣayam iṣyate
trayodaśyām apīty etad anukter advidhā smṛtaḥ
One should not break the fast on the trayodaśī. This is not
confirmed by the words of scripture.
Text 626
praty utātra tu-śabdena tasyaikadhyaṁ pradarśitam
paryavasyed ato yuktyā dvādaśī-kṣaya eva tat
Here the word "tu" (indeed) shows that one should
properly observe the end of dvādaśī.
Text 627
tathāpi sandihānaś ced gṛhṇīyāc caraṇāmṛtam
pāraṇāyāḥ paraṁ samyak pūrakaṁ tad bhaved yataḥ
If there is doubt about whether the fast should be broken
at that time, one may accept caraṇāmṛta, the water that has
washed the feet of the Deity.
Text 628
gautamīye tu sphuṭam evoktaṁ
yad-ṛkṣaṁ vā tithir vāpi rātriṁ vyāpya vyavasthitā
divase pāraṇaṁ kuryād anyathā patanaṁ bhavet. iti.
In the Gautamīya Tantra it is said: When the star or tithi are
present during the night, one should break the fast on the
following day. Otherwise one will fall down.
Mādhava Tithi (Glories of Ekādaśī)• 199
The science behind the Ekādaśī fast
Ekādaśī is the 11th day of the moon cycle, both from the full
moon and from the new moon.
According to modern science, it is known that the air
pressure on our planet varies to extreme limits on both the
new moon (Amāvasyā) and the full moon (Pūrṇimā) day. This
is because of the orbital path combination of the sun, moon
and earth.
This can be observed by the change in the nature of the
tidal waves on the new moon and full moon days. The waves
are very high and rough, but from the next day onwards, the
waves become calm, an indication that the pressure has also
receded.
Now, based on this fact, the significance of Ekādaśī fasting
can be explained in 2 ways:
1) According to science, it takes about 3-4 days for the food
that we eat today to reach our brain. Now, if we eat light/fast
on Ekādaśī days, that intake will reach the brain
correspondingly on the New moon/full moon day.
On both of these days, the earth pressure is at its
maximum, thus leading to imbalance in everything, including
ones thought process.
So, if the input to the brain is at a minimum, the chances of
the brain indulging in any wayward activity due to the high
pressure imbalance also becomes minimum.
2) Another explanation for the Ekādaśī fasting is that
compared to any other day of the moon cycle, the atmospheric
pressure is the lowest on the Ekādaśī days. Thus, this is the
best time to fast and cleanse the bowel system. If we fast on
any other day, the high pressure/strain may damage our
system. Thus, it is advisable that after fasting on the Ekādaśī,
200 • The science behind the Ekādaśī fast
on the immediate next day (Dvādaśī), we get up early and eat
as soon as possible.
As per both the above theories, the fasting practice on the
Ekādaśī days have a strong scientific base. People who observe
the fast are asked to stay away from all types of grains, and to
have a light diet of nuts, milk, fruits, etc.
Fasting gives the system a rest. The physiological system
may become overworked due to a little overeating or indiscrimination in diet. Thus the fortnightly Ekādaśī fasting
gives the system a chance to catch up. We know that the
digestive system draws the blood circulation towards the
digestive organs. Therefore blood circulation to the head is
decreased once food is taken: so we feel sleepy. Thus
observance of Ekādaśīs helps us recharge our brain and mind
keeping us more alert, sharp, focused and more aware.
The fortnightly Ekādaśī fasting accompanied with healthy
eating improves insulin responsiveness, lowers blood
cholesterol and prolongs life span. It helps improve the mental
stability of people suffering from anxiety and depression. It
also detoxifies the body, cleanses the blood and improves the
functioning of kidneys and liver. It is amazing how the
ancient Vedic Indians devised this method to keep ourselves
fit and free from any negative influences!
Scientific Explanation of Ekādaśī Benefits
A man or a woman is 80 percent liquid and 20 percent
solid like the earth, This is the basic biological condition which
helps the understanding about the Ekādaśī fast.
We are aware of high tide on new moon and full moon
days and low tide on the seventh day of the lunar cycle. This
is lunar attraction on the liquid of the earth. The earth and the
moon attracts each other but on certain days the attraction is
more because of their nearness. It is this attraction that causes
tides in the ocean and it is certain that there will be biological
high tide and low tide too, governed by the moon. The
Mādhava Tithi (Glories of Ekādaśī)• 201
gravitational force of the moon exerts its influence on the
water in the human body as it does in the case of the oceans of
the planet.
Arnold Lieber, a Miami Florida psychiatrist, experimented
and found that the biological tides effect our moods and
behaviors also. From many of the psychiatric hospitals it has
been reported that at full moon or new moon days mental
patients’ behavior becomes increasingly disturbed and
erratic. In an article, “Does the moon control your moods”
Edgar Ziegler writes that the Phoenix Arizona fire department
has found that it receives 25 to 30 more calls on nights of the
full moon. There are instances, that on these tidal days when
the moon comes closest to the earth, people having weak
mind or a week body specially suffer more. I know many
people with a weak bowel who always complain of the worst
suffering on such days.
There are fantastic reports quoted in the article of Edgar
Zieglar mentioned above. He writes, that Fergus Wood a
scientist with the U.S. National Ocean Survey, reported
several years ago, that two extreme high tides would occur,
one after another, on January 8 and February 7 of 1974. Wood
saw that on both occasions, the earth, sun and moon would be
positioned along a nearly straight line called a Sygy and that
on January 8 1974 the moon would also be very close to the
Earth. This frequent combination of astronomic events causes
ocean water to rise far above normal levels. On hearing this
Arnold Lieber alerted the Miami police department,
newspapers and psychiatric emergency rooms at Miami’s
Jackson Memorial Hospital predicting a general disturbance in
human behavior, during these days, And really, Miami’s
murder toll for the first of these weeks of the new year was
two times higher than for all of January 1973. Also, there were
repeated incidences of motiveless crimes. This was one such
example to quote from on how human behavior is affected by
the lunar attraction on human personality.
Studies on the influence of celestial bodies upon ours have
shown an imbalance of hormones and fluids can occur, and
that these influences can play a greater part on our
pathological diseases and psychological behavior. The
physiological glands and hormones concerned relate to the
202 • The science behind the Ekādaśī fast
physio-psychic reasons for the various psychic expressions
known as vṛttis (propensities), e.g. fear, greed, hatred, passion
and anger etc. There are 50 such expressions and if these
hormones get imbalanced, the secretions become abnormal, i.
e. hypo or hyper, resulting in abnormalities with these
expressions (vṛttis). The above experiment of Arnold Lieber
was for a few of these vṛttis only; but all such or many of these
vṛttiṣ can get affected by lunar biological tides.
Not only that, the skin of our body is a semi-permeable
membrane that permits movement of electromagnetic forces
in both directions, maintaining a dynamic equilibrium. Arnold
Lieber says that each nerve impulse generates its small aura of
energy for the associated cells, like a miniature solar system,
and has its own faint electromagnetic field. It is possible that
the gross electromagnetic forces originating with celestial
bodies can affect the balance of these microscopic cellular
worlds. When there will be extreme tides, there is a chance of
heavy bombardment by massive disturbances of grave and
surrounding electromagnetic fields. This may cause effects to
the nervous system and weaken the nerve fiber.
In Lieber’s research on a number of manic depression
patients, he found recurrences of symptoms of depression,
restlessness, insomnia and rapid heartbeat during extreme
tidal days. It is commonly found that a range of attacks are
more on tidal days and the effect is from Ekādaśī to New Moon
or Full Moon days. Thus Ekādaśī fast has varied effects on the
body and the mind to counter negative effects. The first and
foremost is keeping the balance of hormones and other
secretions in relation to the glands and cells. As there will be
no food and water in the stomach on these fasting days, the
linear attraction will not affect the intestine, kidney and liver
etc. Further, the tendency of the functioning of most of the
forces of the body will be centripetal, i. e. towards the inner
side of the body. So, the internal gravitational pull will be
more powerful to balance the external pull of the lunar
gravitational force. This will help in controlled functioning of
all the organs, chemical changes, growth of cells and other
biological transmutations.
If functioning be normal and balanced, there will hardly be
health problem and the longevity will get enhanced many
Mādhava Tithi (Glories of Ekādaśī)• 203
folds. It is good to fast on both Ekādaśī days and Full Moon
and New Moon days. But at least the Ekādaśī fast is a must for
all person, male and female above the age of 12 years. As
Ekādaśī day falls in between the seventh and fifteenth day of
the lunar cycle, i. e. the neap tide and high tide days, a day’s
fast helps balancing the effect of the lunar attraction. But, as
mentioned above fasting can be done on all the four days for
better results, that is: Ekādaśī before New Moon, New Moon
itself, Ekādaśī before Full Moon, Full Moon itself. The chance
of bombardment of celestial electromagnetic forces on the tiny
cells of our body too, will have less or no effect at all, thereby
the equilibrium can be better maintained.
It has been experimentally seen that manic-depressive
patients get cured by such systematic fasts and many
abnormalities of the mind which mostly the people of the
modern world suffer from to-day, will get reduced. Excessive
sexual excitement, anger, irritation, fear, greed and passion
etc. also gets sublimated by these fasts. Even hyper-tension
can be controlled efficiently with the help of Ekādaśī fast.
Mostly people fear that by fasting one will become weak.
Such a fear is not genuine. A day’s fast gives rest to the
machinery of stomach and thereby helps it to function better
in the future. Not only that the undigested food material gets
proper opportunity for its further digestion, but also by
fasting the digestion power increases, better assimilation of
food takes place helping in more production of blood and
other necessary chemicals, and thereby helping better health
and better nutritional effects. It is both a good measure for
would be stomach troubles and a cure for a number of
ailments. It helps better functioning of the liver, pancreas,
intestines and kidney etc., thereby reducing the chance of any
ailment relating to these organs.
The fast on Ekādaśī also helps the transmutation of
chemicals in the body into subtler factors like ectoplasmic
stuff of the mind (i.e. citta or mind-stuff) so that the
ectoplasmic stuff associates with the still higher spheres. If
the science of meditation is practiced by the aspirant, fasting
does not only mean not eating anything, it also means not
drinking any thing in the stricter sense. The meaning of fast,
i.e. ‘upavāsa’ spiritually means staying with divine ideas, i. e.
204 • The science behind the Ekādaśī fast
living closer to the Supreme Conscious Being. This can be
done only by shunning the activities of the sensory and motor
organs (indriyas) externally and dwelling instead on the
various aspects (bhāva) of the Supreme Consciousness or the
Supreme Lord. By not eating and drinking on Ekādaśī days
along with dwelling on the divine it will certainty help an
aspirant to keep himself or herself perfect physiologically and
psychologically and thereby help attain the ultimate spiritual
purpose of life.
Scientific Importance of observing a fast on
Ekādaśī
From time immemorial, devotees have been observing
fasts twice a month on the Ekādaśī days. This fasting is, in
general, for everyone. Ekādaśī (‘Eka’ is 1, ‘Daśa’ is 10) is the
11th day in the lunar calendar, i.e. counting from the new
moon day and also from the full moon day.
According to research, the air pressure in the earth’s
Mādhava Tithi (Glories of Ekādaśī)• 205
atmosphere rapidly changes on both the new moon
(Amāvasyā) and the full moon (Pūrṇimā) days. This is because
of the orbital paths—combination of the sun, moon and the
earth and their varying distances at particular intervals (i.e.
every 24 hours for one entire rotation of the Earth).
Accordingly the pressure in the atmosphere too changes
drastically and varies from day to day.
This can be observed by the change in the nature of the
tidal waves on the new moon and full moon days. On an
Amāvasyā, the waves are very high and rough due to the
increase in atmospheric pressure in the oceans. But from the
next day onwards, the waves become calm—an indication that
the pressure has also receded. Particularly on the 11th day
from new moon or full moon days, the pressure is very light
or nil.
Now, based on this fact, the significance of Ekādaśī fasting
can be explained in this way –
1. Compared to any other day of the moon cycle,
atmospheric pressure is lowest on Ekādaśī days. Thus, this is
the best time to fast and cleanse our bodies. If we fast on any
other day, the high pressure/strain may damage our system.
On this day, the body never experiences the pain while we
cleanse our systems, thus refreshing the entire body
mechanism—specifically the liver/stomach/bowel.
As the atmospheric pressure builds up faster and doubles
on the 12th day from Amāvasyā / Pūrṇimā days (called as
Dvādaśī), to avoid any complications in the body, people
fasting are advised to consume food as early in the morning as
possible, the next day.
2. It is noted that fasting on this day is also very conducive
to concentrate on meditation and prayers. According to
science, it takes about 3-4 days for the brain to understand our
food intake after we have eaten. It is said that if we eat
light/fast on Ekādaśī days, that intake will reach the brain
correspondingly on the new moon/full moon day.
206 • The science behind the Ekādaśī fast
Health Benefits
Nowadays, people also fast for health reasons; fasting
helps in the detoxification of the body. Everyone wants to look
good by staying fit in the current times. As such, you may find
many youngsters across India fasting. In the medical context,
fasting refers to the state achieved after digestion of a meal. A
number of metabolic adjustments occur during fasting and
many medical diagnostic tests for blood sugar, cholesterol
levels are standardized to fasting conditions. Thus fasting has
medical reasons coated with religious significance in India.
1. Cleansing of the bowels—Those who observe fasting
on Ekādaśī days stay in good health, cleanse their bowel
systems and are mostly free from frequent ailments. Also, it is
said that for those on the spiritual/religious path, observing a
fast on Ekādaśī days, provides a mental peace, by way of selfrealization. This sort of penance is believed to aid them in
their spiritual path, thus making them pure in body and mind.
2. Enforcing a better way of life—Fasting improves blood
flow or circulation and the body’s capacity to eliminate toxins,
resulting in a better overall health. One feels more energetic
and alert and is more resistant to all forms of disease or
illness. It even slows down the aging process, which is a little
more due to the accumulated effects of our bad habits or
wrong ways of living. A day of fasting teaches one, selfcontrol and discipline. It greatly helps to break those
addictions that are destroying us and helps us start to acquire
new and positive habits.
Now, let us look at the other scientific facts concerning the
11th day from the full moon & new Moon.
In the Indian Vedic system, there are different methods to
calculate a month. One such is counting from the new moon
day (Amāvāsyā). From the new moon day till the full moon
day it is called as Śukla-pakṣa (waxing/growing moon). From
the full moon day till the next Amāvasyā, it is known as Kṛṣṇapakṣa (waning/shrinking moon).
Mādhava Tithi (Glories of Ekādaśī)• 207
In the celestial phenomena, the Earth as well as moon rise
and settle at the same time on Amāvasyā. From the next day up
till Amāvasyā, the moon moves about a distance of 12 degrees
from the solar path. On the Ekādaśī day (11th day from full
moon) the Moon stays at a distance of about 135 degrees in the
solar path—this causes lesser gravitation force and thus
resulting in lesser atmospheric pressure. Therefore fasting on
an Ekādaśī day will not affect the body system as also hunger
is said to be minimum at this time.
