Adhyaya 15

Verse 1

शौनक उवाच । कथयस्व महाभाग माहात्म्यं पापनाशनम् । एकादश्याः फलं किं वा किल्बिषं स्यादकुर्वतः

Śaunaka said: O greatly fortunate one, tell me the glory that destroys sins. What is the fruit of observing Ekādaśī, and what sin befalls one who does not observe it?

Verse 2

सूत उवाच । एकादश्यास्तु माहात्म्यं किमहं वच्मि सांप्रतम् । श्रुत्वा चैकादशीनाम यमदूताश्च शंकिताः

Sūta said: What more can I say now of the greatness of Ekādaśī? For upon hearing even the name of Ekādaśī, the messengers of Yama themselves become afraid.

Verse 3

भवंति नात्र संदेहो सर्वप्राणिभयंकराः । व्रतानां चैव सर्वेषां श्रेष्ठां चैकादशीं शुभाम्

They indeed become—of this there is no doubt—terrifying to all living beings; and among all vows, the auspicious Ekādaśī is the foremost.

Verse 4

उपोष्य जागृयाद्विष्णोः कुर्य्याच्च मंडनं महत् । तुलसीदलैस्तु यो मर्त्यो हरिपूजां करोति वै

After fasting, one should keep vigil for Viṣṇu and make a grand decoration for worship. Indeed, the mortal who worships Hari with tulasī leaves performs the rite in a proper and praised manner.

Verse 5

दलेनैकेन लभते कोटियज्ञफलं द्विज । अगम्यागमने चैव यत्पापं समुदाहृतम्

O brāhmaṇa, by a single leaf one obtains the fruit of ten million sacrifices; and even the sin spoken of as approaching one who should not be approached is thereby removed.

Verse 6

तत्पापं याति विलयं चैकादश्यामुपोषणात् । घृतपूर्णं प्रदीपं यो दद्याद्विष्णुदिने द्विज

That sin is dissolved by fasting on Ekādaśī. And, O twice-born, whoever offers on Viṣṇu’s sacred day (Ekādaśī) a lamp filled with ghee attains that merit.

Verse 7

अंते विष्णुपुरं याति तमो हत्वा स्वतेजसा । धन्या जनपदास्ते वै धन्यः स च महीपतिः

In the end he goes to Viṣṇu’s city, having slain darkness by his own radiance. Blessed indeed are those provinces, and blessed too is that king.

Verse 8

हरेर्दिने यस्य राज्ये चैकादश्या महोत्सवः । नारायणस्य शयने पार्श्वस्य परिवर्त्तने

In whose kingdom, on Hari’s sacred day, the great festival of Ekādaśī is celebrated—at the time when Nārāyaṇa lies in slumber and turns upon His side.

Verse 9

विशेषेण प्रबोधिन्या निराहारा भवंति ये । मदंति कं नानयध्वंप्राणिनःपुण्यभागिनः

Those who, especially on Prabodhinī (Ekādaśī), remain without food—what need is there to lead such merit-bearing beings elsewhere? They themselves bring delight and auspiciousness.

Verse 10

अहर्निशं पितृपतिः समादिशति दूतकान् । एकादशी जगन्नाथ वल्लभा पुण्यवर्धिनी

Day and night the Lord of the Pitṛs commands his messengers: “Ekādaśī—beloved of Jagannātha—ever increases merit.”

Verse 11

विष्णुर्देहं दोहत्येव तस्यामन्नस्य भक्षणे । तेषां धिग्जीवनं संपत्धिक्सौंदर्यं च वर्तनम्

When such food is eaten, it is as though Viṣṇu Himself is milked and exploited from His own body. Fie upon the life, the wealth, and even the beauty and conduct of such people!

Verse 12

येऽन्नमश्नंति पापिष्ठाश्चैकादश्यां हि विड्भुजः । एकादश्यां द्विजश्रेष्ठ भुक्तिमाश्रित्य केवलम्

Those who eat on Ekādaśī—most sinful indeed—are called eaters of filth. O best of the twice-born, on Ekādaśī they resort only to eating, instead of restraint.

Verse 13

बहूनि विविधान्येव तिष्ठंति दुरितानि च । अमावास्यां यथा स्त्रीणां संगमे कलुषं महत्

Many diverse sins indeed remain operative; just as, on the day of amāvāsyā (new moon), there is great impurity in sexual union with a woman.

Verse 14

एकादश्यां तथैवान्नभक्षणे वृजिनं भवेत् । रोगिणश्च तथा खंज काससोदरकुष्ठकाः

Likewise, eating food on the Ekādaśī day becomes a source of sin; and as a result one becomes diseased—lame, afflicted with cough, abdominal swelling (dropsy), or leprosy.

Verse 15

इति श्रीपाद्मे महापुराणे सूतशौनकसंवादे ब्रह्मखंडे हरिवासरमाहात्म्यकथनं । नाम पंचदशोऽध्यायः

Thus, in the glorious Padma Mahāpurāṇa, in the dialogue between Sūta and Śaunaka, within the Brahma-khaṇḍa, concludes the fifteenth chapter entitled “The narration of the greatness of Harivāsara, the day sacred to Hari”.

Verse 16

राजबद्धा द्विजश्रेष्ठ तस्यामन्नस्य भक्षणे । संसारे यानि पापानि तानि विप्र हरेर्दिने

O best of Brahmins, when food seized by royal authority is eaten, whatever sins exist in worldly life—O Brahmin—are incurred on the day of Hari.

Verse 17

भुक्तिमाश्रित्य तिष्ठंति जलभक्षणमाज्ञया । कुर्वतां सर्वपापानि नरकान्निष्कृतिर्भवेत्

Clinging to worldly enjoyment, they remain by command, subsisting only on water; for those who commit every sin, there is no expiation—hell becomes their lot.

Verse 18

न निष्कृतिर्भवेन्नॄणां भुंजतां च हरेर्दिने । नरा यावंति चान्नानि भुंजते च हरेर्दिने

For people who eat on the day of Hari, there is no expiation. Whatever foods they consume on Hari’s day, so many are the consequences that fall upon them.

Verse 19

प्रत्यन्नं च ब्रह्महत्याकोटिजं वृजिनं भवेत् । पुनर्वच्मि पुनर्वच्मि श्रूयतां श्रूयतां नराः

Even such food obtained in an improper way becomes a sin equal to ten million acts of brahmin-slaying. I say it again and again—listen, listen, O people.

Verse 20

न भोक्तव्यं न भोक्तव्यं न भोक्तव्यं हरेर्दिने । गंगादिषु च तीर्थेषु स्नात्वा यत्फलमाप्यते

One must not eat—one must not eat—one must not eat on Hari’s sacred day; for the merit gained by bathing at holy fords such as the Gaṅgā is thereby attained.

Verse 21

चंद्रसूर्योपरागे च चैकादश्यामुपोषितः । अर्चित्वोत्पलमालाभिस्तस्यां च कमलापतिम्

And during lunar or solar eclipses, having fasted on the day of Ekādaśī, he should worship Kamalāpati (Viṣṇu), offering garlands of blue lotuses.

Verse 22

विधिवत्पारणं कृत्वा न मातुर्गर्भभाजनम् । एकादश्यां हरेर्गेहे करोति मंडनं द्विज

Having properly performed the pāraṇa (the fast-breaking), one should not partake of what is meant for a mother in pregnancy. On Ekādaśī, O brāhmaṇa, he decorates the house (temple/home) of Hari.

Verse 23

परमां गतिमासाद्य तिष्ठेद्विष्णुनिकेतने । एकादशीं समासाद्य निराहारा भवंति ये

Attaining the supreme goal, they abide in Viṣṇu’s abode—those who, upon the arrival of Ekādaśī, remain without food, observing the fast.

Verse 24

तेषां विष्णुपुरे शश्वन्निवासोऽपि न संशयः । तुलसीभक्तिसंलीनं मनो येषां विराजते

There is no doubt that those whose minds shine, absorbed in devotion to Tulasi, dwell eternally in the city of Viṣṇu.

Verse 25

ते यांति परमं विष्णोः स्थानमेव न संशयः । परद्रव्येष्वभिरुचिर्येषां चैव न विद्यते

They attain the supreme abode of Viṣṇu—of this there is no doubt—those in whom no desire whatsoever arises for another’s wealth.

Verse 26

संतुष्टमनसो येऽपि तेषां विष्णुपुरं ध्रुवम् । दुर्भिक्षकालमासाद्य प्राणिभ्यो ये नरोत्तमाः

Even those whose minds are content—surely for them the abode of Viṣṇu is certain; and the best of men who, when famine comes, give food and aid to living beings also attain it.

Verse 27

ददत्यन्नं हरेः सद्म तेषां चैव न संशयः । गवां द्विजानां त्राणाय स्वामिनो योषितस्तथा

Those who give food attain the abode of Hari—of this there is no doubt; likewise, the wives of householders who protect cows and brāhmaṇas also reach that state.

Verse 28

प्राणान्मुंचंति ये मर्त्त्यास्तेषां विष्णुपुरं ध्रुवम् । प्राणिभिर्दशमीविद्धा न चोपोष्या कदाचन

Those mortals who give up their lives attain Viṣṇu’s abode without fail. The Daśamī (tenth lunar day) is said to be ‘tainted’ by living beings; therefore it should never be observed as a fasting day.

Verse 29

परिहार्यं द्विजश्रेष्ठ दुर्जनस्यांतिकं यथा । अरुणोदयवेलायां दशमी संगता यदि

O best of brāhmaṇas, one should avoid the proximity of a wicked person—just as one should be cautious when the Daśamī (tenth lunar day) coincides with the time of dawn (aruṇodaya).

Verse 30

तत्रोपोष्या द्वादशी स्यात्त्रयोदश्यां तु पारणम् । दशमीशेषसंयुक्तो यदि स्यादरुणोदयः

In that case, the fast should be observed on the Dvādaśī (12th lunar day), and the breaking of the fast (pāraṇa) should be done on the Trayodaśī (13th). This applies when the aruṇodaya (pre-dawn period) is conjoined with the remainder of the Daśamī (10th lunar day).

Verse 31

वैष्णवेन न कर्त्तव्यं तद्दिनैकादशीव्रतम् । चतस्रो घटिकाः प्रातररुणोदय उच्यते

A Vaiṣṇava should not observe the Ekādaśī vow on that day; the span of four ghaṭikās before morning is called “aruṇodaya” (dawn).

Verse 32

यतीनां स्नानकालोयं गंगांभः सदृशः स्मृतः । अरुणोदयकाले तु दशमी यदि दृश्यते

This time prescribed for the ascetics’ bath is remembered as being like the sacred waters of the Gaṅgā. And if, at the time of aruṇodaya, the Daśamī (tenth lunar day) is still seen…

Verse 33

न तत्रैकादशी कार्या धर्मकामार्थनाशिनी । स्वल्पां च दशमीविद्धां त्यजेदेकादशीं बुधः

In that case, Ekādaśī should not be observed, for it would destroy dharma, desire, and worldly aims. A wise person should abandon an Ekādaśī that is even slightly “pierced” (overlapped) by Daśamī.

Verse 34

सुराबिंदोस्तु संपर्कात्घृतकुंभं त्यजेद्यथा । संपूर्णैकादशी यत्र द्वादश्यां पुनरेव सा

Just as a pot of ghee is discarded when it comes into contact with even a drop of liquor, so too the Ekādaśī observance is deemed spoiled; in that case it must be undertaken again on Dvādaśī.

Verse 35

उत्तरा यतिभिः कार्या पूर्वामुपवसेद्गृही । एकादशीकला यत्र द्वादशीपरतो न चेत्

Renunciants should observe the later (uttarā) Ekādaśī, while a householder should fast on the earlier (pūrvā). Where the Ekādaśī portion (tithi) does not extend into Dvādaśī, this rule applies.

Verse 36

तत्र क्रतुशतं पुण्यं त्रयोदश्यां तु पारणम् । एकादशी विलुप्ता चेत्परतो द्वादशीयुता

In that observance, the merit equals that of a hundred sacrifices; the fast should be concluded (pāraṇa) on the thirteenth lunar day. But if the Ekādaśī is lost or omitted, then it should be observed together with the following Dvādaśī.

Verse 37

उपोष्या द्वादशी पूर्णा यदीच्छेत्परमां गतिम् । संपूर्णैऽकादशी यत्र प्रभाते पुनरेव सा

If one desires the supreme goal, one should observe the full fast on Dvādaśī. For when Ekādaśī is “complete” (fully operative), that observance is again determined by the morning time.

Verse 38

सर्वैरेवोत्तरा कार्या परतो द्वादशी यदि । एकादशीव्रते येषां मनः संलीयते नृणाम्

If Dvādaśī falls on the following day, then the observance should certainly be performed by everyone on that later, proper day—especially by those whose minds become absorbed in the vow of Ekādaśī.

Verse 39

तेषां स्वर्गो हि वासोऽथ यांति ते सदनं हरेः । एकादश्याः परं नास्ति परलोकस्य साधनम्

For them, heaven itself becomes their dwelling; indeed, they go to the abode of Hari. There is no means superior to Ekādaśī for attaining the world beyond.

Verse 40

बहुपापसमायुक्तः करोति हरिवासरम् । सर्वपापविनिर्मुक्तः स याति हरिमंदिरम्

Even one burdened with many sins, if he observes Hari’s sacred day, becomes freed from all sins and goes to the abode, the temple of Hari.

Verse 41

पतिसहिता या योषित्करोति हरिवासरम् । सुपुत्रा स्वामिसुभगा याति प्रेत्य हरेर्गृहम्

That woman who, together with her husband, observes Hari’s sacred fast-day is blessed with good sons and dear to her husband; and after death she goes to the abode of Hari (Viṣṇu).

Verse 42

यो यच्छति हरेरग्रे प्रदीपं भक्तिभावतः । हरेर्द्दिने र्द्विजश्रेष्ठ पुण्यसंख्या न विद्यते

O best of the twice-born, for one who, with devotional feeling, offers a lamp before Hari on Hari’s sacred day, the merit gained cannot be counted.

Verse 43

यांगना भर्तृसहिता कुरुते जागरं हरेः । हरेर्निकेतने तिष्ठेच्चिरं पत्या सह द्विज

O twice-born one, a woman who, together with her husband, keeps a night-long vigil for Hari will dwell for a long time in Hari’s abode along with her husband.

Verse 44

यत्किञ्चिद्धरये वस्तु भक्त्या यच्छति यो द्विज । हरेर्दिने तस्य पुण्यमक्षयं चैव सर्वदा

O twice-born one, whatever a person offers to Hari with devotion—on Hari’s sacred day—its merit becomes inexhaustible forever.

Verse 45

पुरासीद्वल्लभो नाम्ना नगरे कांचनाह्वये । धनेन पुष्कलेनापि राजते स धनेश्वरः

Formerly, in a city named Kāṃcanāhvaya, there lived a man called Vallabha. Endowed with abundant wealth, that lord of riches shone forth in splendor.

Verse 46

तस्य प्रिया महारूपा नाम्ना हेमप्रभा द्विज । गरीयान्मुखरस्तत्र बाधते च कलेर्गुणः

O brāhmaṇa, his beloved wife was of surpassing beauty, and her name was Hemaprabhā. Yet even there, the overpowering, clamorous quality of the Kali age brings affliction.

Verse 47

सा सदा कलहं कुर्यात्पत्या सह तपोधन । शश्वद्गुरुजनान्कामं भर्त्सनान्नीचभाषया

O treasure of asceticism, she would constantly quarrel with her husband, and again and again, at her whim, insult elders and venerable people with vile speech.

Verse 48

पाकपात्रे सदाश्नीयात्गुप्ता सैकांतिकेमला । उच्छिष्टं गुरुजनेभ्यश्च दद्याद्वै प्रतिवासरम्

She should always eat from a clean cooking vessel, remaining modest and discreet, devoted exclusively to her husband. She should also give her leftovers each day to elders and venerable persons.

Verse 49

जारे सदा स्थितं चित्तमहं साध्वीति सा वदेत् । स्वामिनः कलहैर्ब्रह्मन्मनोद्वेगकरा सदा

Her mind is ever fixed upon her paramour, yet she says, “I am a chaste woman.” O brāhmaṇa, by quarreling with her husband she continually agitates his mind.

Verse 50

एकदा चागतां दृष्ट्वा चकार भर्त्सनां च ताम् । भर्त्ता तस्याः प्रहारं च सर्वपापयुतां द्विज

Once, seeing her arrive, he rebuked her; and her husband also struck her—O brāhmaṇa—for she was laden with every sin.

Verse 51

सैव रोषसमायुक्ता गता शून्यगृहे तु वै । सुप्ताऽज्ञाता स्थिता कस्मिन्जलान्नं न चखाद ह

She, filled with wrath, indeed went into an empty house. There, unnoticed, she lay asleep for some time, and she partook of neither food nor water.

Verse 52

दैवात्तत्र दिने विष्णोः पार्श्वस्य परिवर्त्तनम् । एकादशीव्रतं विप्र सर्वपापप्रणाशनम्

By providence, on that very day occurred the turning of Viṣṇu’s side. O brāhmaṇa, the Ekādaśī vow is the destroyer of all sins.

Verse 53

ततः प्रभाते रजनी द्वादशी श्रवणान्विता । आगता तत्र सा नारी रोषनिर्भरमानसा

Then, at daybreak—on the Dvādaśī tithi joined with the Śravaṇa nakṣatra—that woman came there, her mind overflowing with anger.

Verse 54

निराहारौ कृतौ द्वौ च निर्मला सा बभूव ह । रात्रौ च पंचतां याता जयंतीवासरे द्विज

After observing two days of fasting, she became purified indeed. And on the night of Jayantī’s day, O twice-born one, she departed to the state of the five elements.

Verse 55

यमाज्ञया ततो दूता आगतास्तां तथाविधाम् । नेतुं भयंकरास्ते च पाशमुद्गरपाणयः

Then, by Yama’s command, his messengers came to take her away in that very condition—terrifying beings, with nooses and clubs in their hands.

Verse 56

बद्ध्वा नेतुं मनश्चक्रे कृतांतसदनं यदा । तदागता विष्णुदूताः शंखचक्रगदाधराः

When the agents of Death resolved to bind him and take him to Yama’s abode, at that very moment the messengers of Viṣṇu arrived, bearing the conch, discus, and mace.

Verse 57

छित्त्वा पाशं ततो दिव्ये स्यंदने तां गतैनसम् । ते वै चारोहयामासु निर्मलां भवनं हरेः

Having cut off her noose, they then placed her—now freed from sin—upon a divine chariot, and indeed they carried her to the spotless abode of Hari (Viṣṇu).

Verse 58

गता तैर्वेष्टिता साथ दुर्ल्लभं निर्जरैः शुभम् । विष्णोर्दिवसमाहात्म्यं कथितं ते द्विजर्षभ

Then, surrounded by them, she went on; and to you, O bull among Brahmins, has been narrated the auspicious glory of Viṣṇu’s sacred day—something rare even among the immortals.

Verse 59

अनिच्छयापि यः कुर्यात्स याति हरिमंदिरम् । एकादश्यादिने मर्त्यो दीपं दातुं हरेर्गृहे

Even one who performs it unwillingly goes to Hari’s abode: on the day of Ekādaśī, a mortal should offer a lamp in the house (temple) of Hari.

Verse 60

गच्छेत्प्रतिपदं सोऽपि चाश्वमेधफलाधिकम् । शृण्वंति च पुराणानि पठंति च हरेर्दिने । प्रत्यक्षरं लभंते ते कपिलादानजं फलम्

He too attains, at every step, merit surpassing the fruit of the Aśvamedha sacrifice. Those who listen to the Purāṇas and those who recite them on Hari’s sacred day obtain—letter by letter—the merit born of gifting a tawny cow (kapilā-dāna).