INTRODUCTION

The story of the origin of

THE ORIGIN OF EKADAI

Ekda is told by Vysadeva to

Jaimini in the Padma Purna 7.22.7-52). At the dawn of

creation, Lord Nryana created all moving and non-moving creatures. Out of all different kinds of sins, He also created
Ppapurusa, the personification of sin, to punish those who do not abide by the rules of the scriptures. Seeing the
horrible appearance of Ppapurusa, the Lord also created Yama, the god of death, to control him. Sinful persons will
after death go to Yama, who will send them on to hellish punishment in the hands of Ppapurusa.

Some time later, Lord Nryana mounted Garuda and flew down to the abode of Yama. Yama greeted
the Lord respectfully and offered Him beautiful prayers. While listening to these prayers, the Lord could
also hear loud, pitiful cries of help from all directions. When asked, Yama replied that these are the cries of
sinful persons suffering in hell. Riding on Garuda, Lord Nryana immediately went to see how they were
suffering. When the sinners saw Him, they called out even louder for help, trying to escape their torment.
Nryana was greatly moved, thinking that these people were suffering because of His arrangement. Out of
His body He then manifested Ekda, the goddess of the eleventh lunar day. All the suffering sinners
started following the Ekda-vrata, and were immediately promoted to Vaikuntha.
Satisfied with the new arrangement, Lord Visnu returned to his abode. Not everyone was satisfied,
however: soon Ppapurusa came to meet the Lord. Crying and sobbing, he prayed to the Lord, saying that
he needed His protection. After Ekda came, he said, my life has been destroyed. You created me to take
care of the sinners, but whatever sins they do are immediately washed away on Ekda. I cannot resist her,
since she was born directly from You. Please help me! The
whole world will soon be empty if this goes on! On Ekda, I have no shelter anywhere.
The Lord smiled and told Ppapurusa not to worry. From now on, He said, you will have a safe abode in
food on Ekda. On that day you can enter all kinds of eatables, and anyone who then eats you will at the
same time eat all kinds of sin. In this way you will be safe on Ekda, and not everyone will automatically
be liberated.
Historically, it is more difficult to find the origins of the Ekda-vrata. The word vrata appears already in
the Rg Veda (e.g. 2.38.7, 10.10.5), but scholars have different ideas about its meaning. The most probable
alternative seems to be that it is derived from the verbal root vr with the suffix -ta, meaning `that which is
willed' or simply `will', developing into `law' and `ordnance'. Already in the Upanisads one can see examples
of vratas in the sense used in this book, a vow or holy observance that includes some rules and restrictions
placed upon oneself for the attainment of a higher good. The classic dictionary of Amara defines a vrata as
`synonymous with regulations, consisting of fasting, etc, and leading to merit'.
Descriptions of the Ekda-vrata are not found in the Mahbhrata (though Dvda-vratas are
mentioned in chapter i8 of the Avamedhika-parva, in the Vaisnava-dharma part), but almost all Purnas have
at least a few chapters devoted to some Ekdas. Dating the Purnas is a notoriously difficult task, but it is
safe to say that at least the Bodhan Ekda was known by the fifth century A.D. The popularity of Ekda
grew steadily, as can be seen in the Purnas and Upa-purnas, where the different Ekdas are given more
and more attention. The popularity of Ekda is also shown by the amount of text which mediaeval writers
on dharma devoted to its rules and details.
Vratas such as Ekda were very much a part of popular Hinduism, since they were open to all varnas
and ramas and offered great results with comparatively little effort. It is natu rally hard to say how many
people followed the rules strictly,
but at least by the eighteenth century the popularity of Ekda had waned. Abb Dubois, writing in Madras
around the beginning of the nineteenth century, reported that a very small number of devotees actually
followed the rules of Ekda. In Bengal, Ekda came to be seen as an observance meant almost
exclusively for widows. A recent study (Freed & Freed: Hindu Festivals in a North Indian Village) of
religious rituals in a north Indian village found that only a few brhmana ladies observe Ekda.
In modern times, many Hindu reformers have tried to repopularise the Ekda-vrata. The main arguments
these persons put forward are connected with astrology, health and following the ancient Indian tradition. Still,
their impact has been rather limited. The efforts of A.C. Bhaktivednta Swami Prabhupda (the founder of

the International Society for Krsna Consciousness) and his followers have succeeded in spreading the
Ekda-vrata to many people in the western countries.
THE MEANING OF EKADAI
The main reason why Vaisnavas follow the Ekda-vrata is not freeing themselves from hell (as in the story
above), but pleasing Visnu. On this day Vaisnavas strive to minimise eat ing, sleeping and other worldly
activities and instead increase their devotion to Visnu. In the same way all great religions of the world
contain holy days and festivals when the laity gets a chance to increase the intensity of its religious life. The
ideal is, of course, to live a life of constant religious ecstasy, but for most people this seems impossible. For
them holy days and festivals with special religious observances are very useful. They also play a great part in
connecting new generations with the faith of their ancestors.
Ekda means the eleventh. It is believed that on the eleventh day of the waxing and waning moon, the
moon causes great agitation in the eleven senses of the human body. For this reason one should regulate his
eating and drinking on this day,
so as not to get completely carried away by sensual desires. If one does not follow the rules which the sages
of yore have set down for this day, one will implicate oneself in sin and gradually become degraded.
The idea is certainly not to simply fast and stay awake, but to do these things so that one can engage as
much as possible in hearing and praising the glories of the Lord. One popular explanation (different from the
one given in this book) of the word upavsa or fasting is'to be close'. This implies that fasting should be more
than just refraining from food. If fasting distances us from service to the Lord, it is not real upavsa. Fasting is
a means to the end, devotion to Krsna, and it may not work for all.
There is also another understanding of Ekda. The advanced devotee no longer thinks of Lord Krsna as
the majestic supreme Lord, but as his dear master, friend, son or lover. Just as our senses are easily agitated
on Ekda, he thinks, so are Krsna's. In other words, this day is a great opportunity to please Krsns senses!
For this reason, he endeavours to worship the Lord as opulently and well as possible on this day, when the
unlimited opportunities for pleasing the Lord seem to grow even further.

WHO WROTE THE

HARI-BHAKTI-VILASA?

There is some controversy concerning who actually wrote the Hari-bhakti-vilsa. In the opening verses and at
the end of every chapter (or Vilsa,'manifestatio ) the book itself clearly says that it was written by Gopla
Bhatta Gosvm. Jva Gosvm, however, lists the Hari-bhakti-vilsa amongst the works of his uncle Santana
Gosvm at the end of his Laghutosan written about 1582, as does Krsnadsa Kavirja in his Caitanyacaritmrta (e.g. z.i.35) from about the same time. It is hard to believe that these scholarly persons, who
probably both had met and studied under Gopla Bhatta and Santana
Gosvms, would have made a mistake in ascribing the work to Santana Gosvm.
Later tradition tries to reconcile these statements. Manohara Dsa writes in his Anurga-vall (from 1696)
that Santana Gosvm wrote the main text but Gopla Bhatta collected the supporting verses. Narahari
Cakravart writes in his Bhaktiratnkara (1.197-198) from the early i8`h century that the idea of writing such
a book originated with Gopla Bhatta, but that Santana Gosvm was the one who actually carried out the
task, writing in the name of Gopla Bhatta.
The validity of these conjectures is lessened by a study of the text and its commentary. The commentary
named Digdarin to the Hari-bhakti-vilsa is unnamed, but tradition has associated it with Santana
Gosvm. A.C. Bhaktivednta Swami Prabhupda mentions in his purport to Caitanyacaritmrta, verse
2.1.35, that some people think the commentary was written by Gopintha-pj Adhikr, a disciple of Gopla
Bhatta. Neither name is mentioned in the commentary itself, but the commentary praises r Madana-mohana
at the beginning. It is well-known that Santana Gosvm worshipped Madana-mohana, while Gopintha was
the head priest of Rdh-ramana. A few times the commentary also refers to the Brhad-bhgavatmrta by
Santana Gosvm (e.g. the commentary to i6.aoz), a book that is not very often quoted. Santana thus seems
a more probable alternative. In that case, both the book and the commentary would be written by Santana
Gosvm. For an author to write a commentary on a text of his own is not uncommon.
In style, however, the commentary differs from the main text. The main text places little emphasis on
many things considered fundamentals of Gaudya Vaisnavism, such as the joint worship of Rdh and Krsna,
while the commentary dwells on them as often as possible (for example i6.r9g-ao3). The two were certainly

not written at the same time. Some editions of the Hari-bhakti-vilsa contain a verse at the end stating that the
book was completed in the autumn of 1534.
Even were this verse not genuine, the book must have been written before 1541, since it is quoted in the
Bhakti-rasmrtasindhu of Rpa Gosvm (e.g. 1.2.72), written in that year. The Bhakti-rasmrta-sindhu, again,
is mentioned in the commentary of the Hari-bhakti-vilsa (m.63r). The commentary must thus be younger than
the book itself.
The commentary often quotes verses that could very well have been included in the main text. Examples are the very
lengthy quotation about Bhaim Ekda from the Matsya Purna (14.182) and the additional mantras in connection with
Pavitrropana Dvda (I5.202, 2i4). Had the author wanted to add these things when going through the book some years
later, he could have easily included them in the main text. Indian authors would often revise their texts. A separate
commentator would not add verses to a text written by someone else, but mention them in the commentary.

Scholars have tried to find other solutions to the dilemma. Dinesh Chandra Sen suggested that Santana
Gosvm wrote the book but put the name of Gopla Bhatta in it, fearing that the book would not be taken
seriously by the orthodox section of society, since he had been ostracised from the brahminical so ciety
because of his service to the Moslem ruler of Bengal. There is, however, little evidence that Santana was
actually ostracised. The Caitanya-caritmrta (z.i.t89) does mention that Rpa and Santana considered
themselves polluted, but also (2.19.17) that Santana studied the scriptures together with many great scholars
during his time in the Moslem government. That would hardly have been possible for an outcaste! Santana's
name, moreover, is mentioned in the beginning of Hari-bhakti-vilsa (r.2), where it is said that the book was
written by Gopla Bhatta to please Raghuntha Dsa, Rpa and Santana Gosvms. If Santana had been in
such ill repute that he could not sign the book in his own name, his name would hardly have been mentioned
in this way either.
Professor O.B.L. Kapoor has presented another solution n his book`The Gosvms of Vrindvana' (p. 8586). He thinks
that Santana Gosvm wrote a small book about Vaisnava smrti, and that Gopla Bhatta then enlarged that
work into the Hari-bhakti-vilsa as we know it today. As evidence he mentions that manuscripts of a work
called Laghu ('smaller') Hari-bhakti-vilsa written by Santana Gosvm are available in two libraries, and
that the Sanskrit text after each chapter of the Hari-bhakti-vilsa says that the book was`vilikhitah', writ ten in
detail, by Gopla Bhatta. Had Gopla Bhatta been the original author he would have written 'likhitah'. This
argument is not so convincing either. Professor Kapoor told me personally that one such manuscript is kept in
the National Library in Calcutta, but even after a thorough search I could not find it. Moreover, the term
`laghu' rather seems to indicate that the manuscript, if it really does exist, is a later abbreviation of the
voluminous Hari-bhakti-vilsa. At least one such abbreviated version, Sdhana-dpk, was made by Nryana
Bhatta Gosvm. The word `vilikhitah' also does not mean written in detail according to the standard Sanskrit
dictionary by Sir Monier Monier-Williams, but simply scratched or written.
Even so, the main problem with this theory is something else. If Santana really was the original writer,
why did Gopla Bhatta not mention that in the book? In the beginning of every part of his Sat-sandarbha,
Jva Gosvm mentions that his book is based on the notes of Gopla Bhatta. Gopla Bhatta would certainly
similarly have acknowledged the work of Santana, had he based his book on it. There is no evidence of rivalry between the Gosvms.
A simple explanation would be that Jiva Gosvm just made a mistake in attributing the book to Santana,
and that that mistake was copied and circulated by Krsnadsa Kavirja, thus causing great confusion in the
later tradition. This is not likely, however, since the Hari-bhakti-vilsa itself became quite popular. It is also
evident from the text of the Caitanyacaritmrta (2.24.329-344) that Krsnadsa Kavirja was familiar with the
contents of the Hari-bhakti-vilsa. My conclusion, therefore, is that the text was written by Gopla Bhatta
Gosvm, while the commentary was written by Santana Gosvm some ten years later. Perhaps because of
the great repute of Santana Gosvm, the whole book and not only the com mentary came to be seen as his
work. There may also have been some limited co-operation between the two.In any case, to avoid the
controversy, I will in this book use the the terms'the author' for the author of the Hari-bhakti-vilsa and`the
commentator' for the writer of the commentary named Digdarin.

CONTENTS OF THE HARI-BHAKTI-VILASA The Hari-bhakti-vilsa is a normative description of the

conduct of the ideal Vaisnava, written in the common Anustubh metre. It is comprised of twenty Vilsas. The
first Vilsa deals with guru, disciple and mantra. The second Vilsa describes initiation, the third through
sixth the mandatory morning rituals and worship, and the seventh the use of flowers in the worship. The
eighth Vilsa concludes the topic of morning worship. The ninth Vilsa discusses Mah-prasda and other
topics, while the tenth describes the general qualities of a Vaisnava and essentials of Vaisnava-dharma. The
eleventh Vilsa deals with duties of the evening and night.
After thus describing the daily duties, the author goes on to discuss the fortnightly duties of Ekda and
Dvda in the twelfth and thirteenth Vilsas. The topic of the fourteenth through sixteenth Vilsas are
different festivals and observances around the year. When the daily, fortnightly and monthly worship has
been described, the author deals in Vilsa seventeen with occasional rites such as different kinds of
puracarana, preparatory rites. Vilsa eighteen deals with constructing images of the Lord, Vilsa nineteen
with installing the Lord, and Vilsa twenty, the last, with constructing a temple for the Lord.
All in all, the Hari-bhakti-vilsa contains 925 verses. The vast majority of these verses, however, are
quotations from al
most two hundred Purnas, Smrtis and other ancient works. The method of the book is to provide a verse or
two about a specific subject, and then support and illustrate that with copious and often repetitive quotations.
This gives the work a great deal of authority in the eyes of orthodoxy.
Some modern scholars and also Vaisnavas have been surprised by how the Hari-bhakti-vilsa omits to
mention many things essential to Gaudya Vaisnavism, such as the worship of Rdh and Krsna. While Sr
Caitanya is praised in the beginning verse of each Vilsa, not a word is said about worship of him, nor is his
mantra mentioned. The explanation for this is quite simple: the work is clearly not intended for Gaudya Vaisnavas alone, but as a guidebook for Vaisnavas in general. In many places one is asked to proceed according
to the rules of one's particular sampradya or group (e.g. 4.y5). For this reason, the author avoids things that
he believes Vaisnavas from other sampradyas would object to.
It must also be added that at the time when the Haribhakti-vilsa was written, a Gaudya Vaisnava
samprdaya per se had not yet appeared in Vrndvana, what to speak of ritual worship of r Caitanya, who
at the time the book was finished had only quite recently left the world. In the early works of the Gosvms
one can clearly see a desire to fit into a general community of Krsna-devotees. For example, in his Bhakti rasmrta-sindhu (1.2.269, 309) Rpa Gosvm equates his terms vaidh- and rgnug-sdhana-bhakti with
the terms maryd- and pusti-mrga of the Vallabha-sampradya. Such a desire to co-operate with other
Vaisnavas is hardly surprising at a time when there were still very few Bengali Vaisnavas in Vrndvana.

CONTENTS OF THE PARTS TRANSLATED IN THIS BOOK

The first Vilsa (number xii) included in this book is called 'A description of Ekda'. This chapter draws
heavily upon ear
lier works, such as the Caturvarga-cintmani (z.r5) by Hemdri, Krtya-kalpataru by Laksmdhara and Klanirnaya by Mdhava. Still, it contains some original parts and arguments.
The author begins by establishing that performing the Ekda-vrata is mandatory. In the Smrti-tradition,
there are three kinds of religious deeds. The first one is called nitya or mandatory. These are the things that
have to be done, whether daily like worshipping the form of the Lord or less often, like celebrating the
appearance day of Krsna. The second group is called naimittika or occasional observances, such as marriage,
and the third kmya or optional observances, such as rites for procuring wealth and so on. The author gives
four reasons for the Ekda-vrata being mandatory, the main one being that it pleases Lord Visnu. Also in
later sections dealing with different parts of the vrata, the author always begins by establishing that following
the rules that will be mentioned is mandatory.
After this he discusses the question of adhikra or eligibility. Some people think that only ascetics and
widows have to fast on all Ekdas, but with many scriptural quotations the author refutes this. Everyone
between eight and eighty has the eligibility. He also shows that married women are eligible for the vrata,
something that the Smrtas do not agree with. He then gives different options for people that are not able to

fast completely for one reason or another. The main alternative is to have someone fast on one's behalf. In
order to avoid misuse of this, the author stipulates that this has to be done without payment.
Usually mandatory duties are thought to give no special result, but there are exceptions to this rule. The
author cites numerous Purnic statements about the greatness of Ekda. The Purnas abound with lists of
the great merit awarded by different vratas and holy places. Reading these, even the most pious reader will
begin to doubt whether they may be a little exaggerated. Most traditional scholars admit this, or then they
say that such results may appear in some cases, but not in all. By giving great promises the scriptures try to
get materially
motivated persons to engage in religious pursuits, something that will gradually purify them. As in the case of
Dhruva in the Bhgavatam, when the time for receiving the fruit comes, they may well have become so
purified that they have lost all interest in it. However, it is a great offence to consider the glories of Lord
Krsna or His name to be exaggerated. They are an exception to this.
Someone might argue that such great promises may tempt people to lead an immoral life, thinking that
Ekda will burn away all their sins committed during the rest of the month. The reply to this is that such
persons will simply cheat themselves. There is a general rule (quoted for example in the commentary to
12.517) for all vratas and religious observances stating that they have to be done without duplicity. Otherwise
they will not bear any fruit.
At the end of Vilsa XII the author defines the Vaisnava, since many rules are meant for such persons
alone. He follows the traditional definitions of the Purnas, placing stress on the acceptance of a Visnu-mantra,
but also on personal devotion to the Lord. Some of the definitions quoted are clearly more of ideals than
requirements.
While Vilsa XII contains mostly theory, the first part of Vilsa xiii, 'Celebrating the Visnu-vrata', is full of
practical rules of what to do and what not to do on the three days of the vrata. These rules are practically all
presented without any reasons being given. This does not mean, however, that there are no such reasons. The
prohibition against using brass plates for eating, for example, is based on the belief that brass gives off energy
to anything that touches it. Food taken from a brass plate thus becomes more agitating to the senses, something
that should be avoided during a vrata.
The full Ekda-vrata begins on the preceding day, when the main rules are that one is to proclaim the
vrata one is to perform, eat restricted food only once and sleep on the ground during the night. On Ekda,
after finishing the morning duties, one should solemnly declare the vrata one is to perform
before the Lord and drink sanctified water. This is perhaps the most important part of the whole vrata.
Without this, some authorities consider everything else useless. During the whole day one is to fast and avoid
certain things, such as sleeping.
The author defines fasting as more than simply refraining from food. To fast is to refrain from sin and
enjoyment by cultivating good qualities. The idea is not simply to go hungry, but to engage in devotional
activities throughout the day. At night, one is to stay up and sing and dance in front of the Lord, read the
Purnas or engage in other such activities. A long list of alternatives is quoted. Before sunrise, special songs
are to be sung. At the proper time after sunrise the next day, Dvda, one is to break the fast. The vrata
continues on this third day with some restrictions: for example, one is not allowed to eat again after breaking
the fast, nor to sleep during the day. On the Trayoda day life continues as normal.
Sometimes one is to fast on Dvda instead of Ekda. Such a Dvda is called a Mah- or great
Dvda, and the eight such Dvdas are discussed in detail. They have particular rules and mantras for the
worship of the Lord. The main details of worship discussed are those of installing and worshipping the Lord
in a kumbha and the offering of arghya. The commentary is of great help in this connection, clarifying many
details. Perhaps the most complete explanations are given for the Jayantvrata. Some vratas also have special
details: for example, on the Ppanin-vrata one should honour the myrobalan tree.
Vilsas XIV, xv and XVI discuss different festivals, and amongst these special Ekdas and Dvdas
that one is to observe during the year. Those parts have been included in this book. Some of these festivals
involve rituals that should be performed on Dvda, while the fasting may be done on the previous day.
'Fasting on this day' should be understood in these cases to mean fasting in connection with that festival, ei ther on the day of the festival or on the preceding day. Most important of these are the Dvdas at the
beginning, middle and end of Caturmsya, the four months of the rainy period.
The festival of putting the Lord to sleep also includes branding marks of the weapons of Visnu on the
body. This sacred ceremony of showing submission before the Lord is uncommon amongst Gaudya Vaisnavas
(and even considered forbidden for rgnug-sdhakas), though some teachers, for example Baladeva

Vidybhsana in his Prameya Ratnval (8.6-7), strongly recommend it. This branding is quite different from
the images of branding cattle that may appear in the western mind! The marks are light and will last about a
year. This section is based on chapter one of Vednta Deika's Saccarita-raksa. On the same day, one is also to
accept some restrictions for the rainy period.
The festival of awakening the Lord at the end of Krttika is of great antiquity. It involves a cart festival,
and is thus the most elaborate of all festivals described in this book. After this, the rainy period also comes to
an end, and when breaking the fast after the Ekda one also completes one's Caturmsya-vratas.
Two of the vratas in these chapters are meant to make up for any lapses in the worship during the
preceding year. These are the festivals of offering a damanaka-plant in the spring and that of offering a
pavitra or cord in autumn. These festivals have their origin in the Pacartra literature, and especially the
latter is considered very important. The vrata of offering a damanaka-plant has obvious tantric influences in
the Haribhakti-vilsa, since the Lord here is worshipped as the God of love. Both festivals require
preparations made well in advance.
Two Ekdas are meant for those who are unable to follow all the Ekdas and Dvdas during the year.
The first is Bhaim Ekda, while the second and more well-known is called Nirjala or the waterless
Ekda. On that Ekda one is to perform all the usual rites, but in addition to fasting from food, one is also
to refrain from drinking water. Since this Ekda occurs in the hottest time of the year, performing this vrata
is considered especially meritorious.
Another important Ekda or Dvda described is the ravana-vrata. When the asterism Sravana is
combined with
Ekda or Dvda in the month of Bhadra, that is the appearance day of Lord Varha. Varha should be
worshipped and offered arghya, and one should also give gifts to brhmanas with a special mantra. In
exceptional cases, one should fast for two days in a row during this vrata.
At the end of the book I have added five appendices. The first deals with calculating Ekda, and the
second with what Jva Gosvm writes about Ekda in his Bhakti-sandarbha. The third appendix contains
the Vedic mantras that have been referred to in the text, while the fourth gives the full text of one song from
the Gta-govinda similarly referred to in the text. The fifth and last appendix describes the Sarvatobhadra, a
mandala mentioned several times.

FOR WHOM IS THIS BOOK MEANT

As the author says at the end of the Hari-bhakti-vilsa (20.366), he wrote it mainly for wealthy
householders. Those exclusive devotees who have attained the highest stage of indifference to the world and
ecstatic love of Krsna (premabhakti) can dispense with outer rules and regulations. In the same way, I think
this book can be useful for householders who have the time for following these vratas. In household life,
most of our time will not be used directly in spiritual pursuits. In order not to lose track of the highest goal,
love of Krsna, it is useful to increase our devotional activities dramatically a few times a month. I find
Ekda to be a wonderful means for this. It is also a great way of strenghtening our faith, since it gives very
powerful spiritual experiences quickly. Even a sceptic will feel purified after completing a full Ekda!
Following the different Ekda- and Dvda-vratas around the year will also connect us more closely
with our Vaisnava heritage. For Vaisnavas in the west, festivals and vratas are a good way to do this in an
environment that constantly pushes us to conform. For Vaisnavism to be able to survive the first generation,
what to speak of spreading further, I think such
cultural aspects must be stressed. The festivals mentioned in this book are only a fraction of those described
in the Haribhakti-vilsa, but they are a good start. Naturally, for someone living in the west, following all the
details (like for example branding one's children!) will not be possible.
While the Hari-bhakti-vilsa is written by a follower of Sr Caitanya, it is meant for all Vaisnavas. One
can easily add details from one's own sampradya. In addition to the mantras and rites mentioned in the text,
one may add mantras addressed to the previous teachers and saints of the sampradya in the context of
worshipping the guru.
I know of two Vaisnava books about Ekda published previously. The first one, Ekda the Day of Lord Hari,
by Krsna Balarm Swami (The Bhaktivednta Institute, San Francisco 1986) contains stories about the
different Ekdas collected from various Purnas. While the translations are nice and the book is beautifully

illustrated, the drawback of this book is that the rules given for the Ekda-vrata are influenced by Smrta
ideas. It is thus not very authoritative for Vaisnavas. The second one, Ekda Mahtmya, The Glories of
Ekda, by Bhmipati Dsa and Pundarka Vidyndhi Dsa (Rasbihari Lal & Sons, Vrindvana 2ooo)
contains the same stories, but also here many of the rules are different from (and even contradict) those
given in the Hari-bhakti-vilsa. OBJECTIONS
Some Gaudya Vaisnavas who read this book may object to different things in it. For such readers I have
compiled the following section with possible objections and answers.
objection r. I have heard that the Hari-bhakti-vilsa was written to appease the Smrtas. That is why the book
is so full of hard and fast rules, while Gaudya Vaisnavism generally dispenses with such. Nowhere else
have I heard of such strict Ekda rules.
ANSWER I. In the book there is no such statement. Actually, according to tradition the Hari-bhakti-vilsa
was written on the direct order of r Caitanya, who also instructed the au thor to deal with Ekda (See
Caitanya-caritmrta, z.a4.3q o3q.2). Nor is the Hari-bhakti-vilsa alone in setting such a rigid standard for
Ekda. Nryana Bhatta, perhaps contemporary with the author of the Hari-bhakti-vilsa, gives exactly the
same rules in his Sdhana-dpik, Prakas q and 5. Jva Gosvm also gives the same rules n his Bhaktisandarbha, Anuccheda z99. I have included the portion about Ekda as appendix z in this book, since it is
also a good summary. Rpa Gosvm also mentions following Ekda as one of the ten main processes of
sdhana-bhakti in his Bhakti-rasmrtasindhu 1.2.76.
objection 2. That may be, but such rules are meant for beginners practising vaidh-sdhana bhakti. I follow
the path of rgnug-sdhana, the path that Sr Caitanya actually wants us to tread. Following Ekda is
not conducive for rgnug bhakti.
ANSWER 2. As stated above, the author himself says that very advanced devotees who have full faith in
Krsna may or may not follow all the rules of the book. Jva Gosvm disagrees with this, and thinks that
they too should follow Ekda. See appendix a. If you are that advanced, you are free to follow your heart.
If you, however, are still on the platform of sdhana-bhakti, you should follow the advice of Vivantha
Cakravart in his commentary to Bhakti-rasmrta-sindhu 1.2.295. In that verse Rpa Gosvm states that
both internally and externally rgnug sdhakas should follow in the footsteps of the residents of Vraja.
Vivantha writes that this means that one should perform service under the guidance of the handmaids, etc,
of Rdh and Krsna in one's internal meditation, while one externally should follow the example of the six
Gosvms of Vrndvana. Out of five Gosvms who wrote anything, four strongly advice us to per form the
Ekda vrata. Following Ekda is thus certainly to follow in the footsteps of the Gosvms!
Ekda is actually of great help in rgnug-sdhana. In his Rga-vartma-candrik, Vivantha
Cakravart states that it helps one remember Govinda, and that breaking Ekda leads to Nma-apardha.
Most authorities think that remembrance of the asta-kalya-ll should take place at the corresponding time
of the day or night. In order to be able to contemplate all the 11s one will thus have to stay up during the
night. Fasting also makes the mind and senses less prone to distraction, the main problem in meditation.
OBJECTION 3. This book is full of promises of material rewards for those who perform Ekda. `One who
does this goes to heaven for ten million years . I am a servant of Krsna, and I am not interested in material
enjoyment, going to heaven or liberation. If I get such boons, they may in fact distract me from my service
to the Lord.
ANSWER 3. Such promises are meant to attract Vaisnavas who still have material desires. The author
and the commentator both state that the main fruit of Ekda is pleasing Krsna. Any other fruits are
secondary. Krsna would never be so cruel that he would give a disinterested devotee a fruit that would
distract him. In fact, that would be a logical contradiction. If one really has no material desires, how could
material things become temptations? In the Srmad Bhgavatam (5.19.27) Krsna also promises not to give
his devotee anything that would distract him. Besides, Ekda is a great way of purifying the heart of
unwanted desires.

OBJECTION 4. I could never do all the things enjoined in this book. I have a hard time fasting even for half a day! If I
fast I just become tired and irritable. Instead of thinking of Krsna I only think of eating. I don't understand how that
could be conducive for my spiritual life.

ANSWER q. Fasting is, in my experience, a matter of training and enthusiasm. My first Janmstam was
hellish (I had to break the fast in early evening), but after a while I got used to
fasting. I find that the main things are enthusiasm and determination. If you have a hard time fasting, start by
eating less, then only once, and finally fast completely. At least fast on one or a few Ekdas. If Bhma
could fast once a year, anyone can!
As for thinking of eating instead of Krsna, that can be a problem. Generally, hunger will come in periods,
and then go away. If you find yourself just thinking of food, engage your mind in something else, such as
reading or writing. And anyway, is it really the case that thoughts of food distract us from thinking of Krsna?
Do we find ourselves thinking that much more about Krsna on normal days?
objection 5. Krsna is a soft-hearted, fun-loving God. Why would He be happy by seeing us torturing
ourselves by fasting and keeping awake the whole night? Wouldn't He rather like us to be happy in His
service?
ANSWER 5. Precisely because Krsna is so soft-hearted, He will naturally feel compassion and love for
His servant when the servant undergoes hardships in His service. Just like a preacher invokes the
compassion of Krsna by voluntarily accepting hardships and difficulties, so anyone can please Krsna by
performing the Ekda-vrata. Ekda is also not only about not doing this and that; rather it is about
increasing our service by leaving out things such as eating or sleeping on this day. OBJECTION 6. I have
been told that on Ekda one need only fast from grains, anna. This is what is given as a refuge for Ppapurusa in the classic story you also have provided in the beginning. In your book, however, you translate it
simply as `food'. Why such an extreme version?
ANSWER 6. Anna' basically means aten' and thus food in a generic sense, but has over time gradually
assumed the meaning of grain, especially rice. Both meanings (food and grains) are thus possible in this
case. I have chosen to translate anna as `food', since that makes the story consistent with other places
where it is explicitly said that one should not eat anything (see
for example 12.12-34). The prohibition against grains and especially rice on Ekda amongst modern
Vaisnavas arises from the fact that if one is unable to fully fast, one is allowed to take some light food on
Ekda, but never grains (see12.97-101). OBJECTION 7. I am a member of ISKCON, and our founder rla
Prabhupda never told his disciples all the things contained in this book. We stick to what he has said in his
books, for they contain all that you will ever need to know to advance in your spiritual life.
ANSWER 7. rla Prabhupda seldom gave details of worship in his books. You will not find descriptions
of mudrs, mantras or other such things in them. There is, however, considerable evidence that Srla
Prabhupda wanted his disciples to learn such things. At least once, he asked his followers to learn from the
Rdh-ramana temple in Vrndvana, where the standard of worship is very high. That temple is also the one
that most closely follows the Hari-bhakti-vilsa of all the temples in Vrndvana. In the purport to Caitanyacaritmrta a.aq.. 337 he writes that one as far as possible should consult the eight Vilsa of the Hari-bhaktivilsa when it comes to details of worship. I therefore do not think that he would have anything against his
followers following a stricter standard of Ekda, provided, of course, that it does not interfere with their
particular service in the movement.
OBJECTION 8. I live in an ashram where my duties make it impossible for me to fast for such a long time,
stay up the whole night, and so on. I cannot give up my duties, for they are given to me by my guru. He
wants me to perform these duties and says that if fasting interferes with them, I should at least eat a little bit.

ANSWER 4. In this case you should do as your guru says. It is actually said that the order of the guru
never breaks a fast (12.1oo). His order overrides other considerations. If you however feel a desire to increase
your devotional service on Ekda,
you should ask your guru for permission, and he can then tell you what he thinks you should do.
NOTES ON THE TRANSLATION
I have used the edition of the Hari-bhakti-vilsa published by r Haridsa str of Vrndvana. Even
though it is a cheap publication, it is quite good. It contains few misprints, and the accompanying Hindi
translation has at times proved helpful. I have endeavoured to keep my translation as faithful to the original
text as possible, so that the mood of the text is not changed. Still, in translating, one always has to make
some changes. The main changes I have made have been motivated by a desire to make the English version
more readable. While the original is written mostly in the Anustubh metre, my translation is in prose. When
the text moves into a more'poetic' mood by using other metres, I have changed the translation accordingly
into free verse. I have tried to keep as little Sanskrit as possible in the translation.
Some readers like to see transliterated Sanskrit verses above the translation. For them, I have included
the verses written by the author himself and mantras and prayers to be chanted. Fearing to enlarge the book
too much, I have not included the Sanskrit text of other citations. Since the numbers of the verses are given
in the margin, the Sanskrit verses can easily be found in the original if one wishes to check them.
I have included all the verses about Ekda and Dvda of the Hari-bhakti-vilsa, not leaving out even
the sometimes rather long lists of different kinds of merit one will gain by doing something. What I have
left out of the translation, however, is almost all of the astrological information of the text. I have reasoned
that since practically all Vaisnavas today use pre-made calendars, they will not be so interested in the com plex details about how to determine the date of a particular Ekda. Those that are interested in this, on the
other hand, will want to find the information without having to go through
the whole text. The modern Vaisnava calendars I have seen unfortunately do not follow all the rules of the
Hari-bhaktivilsa. For these reasons, I have left out these verses and instead summarised their contents in
appendix t. The verses left out are given in parenthesis in the margin, e.g. (yo-i8i).
In translating the commentary, I have left out the parts that explain the syntax of the verse in question,
since that has already been taken care of by the translation. In cases where different translations have been
possible, I have followed the commentary. Otherwise I have not left out anything from the commentary, nor
added anything.
In almost all cases I have kept the original headings and subheadings. I have sometimes moved them a
few verses back or forward a few times for the sake of clarity. In the original, no chapter or verse numbers
for the cited texts are given. I have tried to locate them, and the bibliography at the end lists the books I
have been able to consult. Some are difficult to find (e.g. the Visnu Rahasya) and some completely lost (e.g.
the Saura Dharma). Even the books I have found often do not contain the verses ascribed to them.
There can be many reasons for that. Most of the Purnas circulated in recensions differing greatly from
each other, and the modern versions may be based on other manuscripts than the ones the author had access
to. The Skanda Purna is one example of this. The author is not alone in quoting unidentified verses from it;
Hemdri and many other writers on Dharma quote numerous verses that modern scholars cannot find. Since
these authors usually would borrow the verses from each other rather than consult the original texts, mistakes
may also have been copied. Some texts are especially elusive: the Brahma-vaivarta Purna is quoted
numerous times, but I have not been able to locate a single one. This Purna has probably been completely
revamped since the sixteenth century. The many Dharma smrtis cited are another example of this. What now
is known as the Devala Smrti, for example, is only a fragment of the original text.
Many persons have helped me during my work. First of all, I want to thank my publisher Christoffer Leka for
his unflinching support in this enterprise. From the beginning he constantly urged and inspired me to go on.
Kaisa Rautio created the Sanskrit font used in this book and entered the diacritics. The efforts of Mikko
Hassinen and Kardamtmaja Dsa made publication financially possible. My wife Laura gave her love and
support, and helped edit the text. Martin Gansten, Vidyvga, generously offered his help with difficult
Sanskrit passages and did the final editing of the text. Professor Asko Parpola let me use his extensive
Purnic library. My initiating spiritual master, Srpd Suhotra Swami Mahrja, Srpd Gopnanda Bon
Mahrja, Srpd B.V Tripurri Mahrja and others gave inspiration and lent helping hands. I am grateful to
them all.

Still, there is one person left to thank, the real reason for the existence of this book. As it is said:
ekda-vratam idam hari-tosanarh yad yatnena tta kuru nityam avayam eva evam smito
hrdaya-ntha uvca dsam r-sadbhuja pranaya-drsti-dayhhiraksa
`My dear, since this Ekda-vrata pleases Hari, diligently perform it, always and at all times: Thus spoke the
Lord of the heart to His servant.
O Sadbhuja! Protect us by giving us your loving glance! Helsingfors, i8.2.aoot (Vijay Ekda) Vaisnavakrp-prrth,
Bhrgumuni Dsa
VILSA XII DESCRIPTION OF EKADAI
INVOCATION namo bhagavate tasmai yasya priyatam tithih 1 ekdasi dvdasi ca
sarvbhsta-prad nrnm

Obeisance to the Lord, whose dearest tithis Ekda and Dvda fulfill all desires of men! DIG-DARINI-TIKA:
r-caitanya-prabhum vande yad-raya-rasplutah vchttam phalaty eva manoratha-mahruhah
I worship Lord r Caitanya. Watered with the nectar of devotion to Him, the tree of desire bears fruit beyond all
desires.
FORTNIGHTLY DUTIES
ittha ca nityam kurvnah krsna-pj-mahotsavam 2 harer dine viesena kuryt tam paksayor dvayoh
Thus always performing one's duties, one should especially perform a festival of Krsna-worship on the day of Hari during
both fortnights.

DDT: The day of Hari means Ekda and Dvda. THE MANDATORINESS
OF THE EKADAI-VRATA
atra vratasya nityatvd avayam tat samcaret 3 sarva-pppahariv sarvrthadam r-krsna-tosanam

Since this vrata a mandatory, it should certainly be performed. It destroys all sin, bestows all riches, and
pleases r Krsna.
DDT: Here the author describes concisely the fruit of the vrata.
4 tac ca krsna-prnanatvd vidhi prptatvatas tath bhojanasya nisedhc ckarane pratyavyatah
It is mandatory because it pleases Krsna, because it follows the rules, because eating at that time is
prohibited, and because of the occurrence of sin when it is neglected.
DDT: He gives four reasons for the mandatoriness: z) the vrata pleases the Lord, a) it follows the
rules, 3) eating is forbidden, and 4) when it is neglected one acquires sin. Even though the main
reason for its mandatoriness is that one acquires sin by neglecting it, for those devoted to Sr Visnu
the most important reason is that it pleases the Lord. In a general sense also, since one always
hears about the fault n overstepping rules and regulations, and since it fulfills rules and
regulations, it must indeed be mandatory. Sr Hemdri and others have explained this in their

writings. More elaboration is not needed. Like this the

understood also elsewhere.

subject of mandatoriness should be

I. PLEASING THE LORD

5-6 In the Matsya- and Bhavisya Purnas:`One who fasts on Ekda should eat on Dvda. Whether during
the light or dark fortnight, this is a great Vaisnava-vrata:
In the Agni Purna: `On Ekda one should not eat. This is a Vaisnava-vrata:
DDT: Here he first writes about the main reason for the mandatoriness according to the Vaisnavas.
Vaisnavavrata means that it is a vrata dear to Visnu.
7-8 In the Brhan-nradya Purna, in the beginning of the Greatness of Ekda (21.2,3): `O brhmanas! By
brhmanas, ksatriyas
, vaiyas, and also by dras and women, this vrata which
gives liberation, and which is dearest to Visnu, should be performed with devotion. This vrata called Ekda,
which bestows all desired fruits and which makes Visnu pleased, should always be performed, especially by
the brhmanas:
2. FOLLOWING THE RULES
Kanva Rsi: `One should fast on Ekda. This should never be 9-m overstepped: In the Agni Purna:'Fast on
Ekda, o King, for
as long as you live!' Also in the Visnu-rahasya: As long as one lives one should not give up Dvda:
3. EATING IS FORBIDDEN
In the Nrada- and Padma Purnas (6.34.ii): `Beautiful one, 12 again and again the Purnas call out:"Do not
eat, do not eat on
the day of Hari!"'
DDT: `Beautiful one' is said by Siva to Durga in the Padma Purna, and in the Nrada Purna by
Rukmgada.
And also: `O king, the hundred Agamas and the Itihsas call i3-r8 out:"Do not eat, do not eat on the day of
Hari!" The whole as
sembly of sages called out to Nrada and the others: "Do not eat, do not eat on the day of Hari!"' In the Visnusmrti:'One should never eat on Ekda: According to the statement of rgi Rsi:`Even a pregnant woman
should not eat on Ekda: In the Brhan-nradya Purna (21.5): `One who desires the fruit of the fast should
avoid the four times of eating: at night on the previous and following day, and at midday and night on the
middle day.' Elsewhere: 'In the evening of the preceding and following day, and midday and evening of the
middle day: these four times of eating should be avoided by one who desires the fruit of fasting.'
DDT: One who desires the fruit of the fast which pleases the Lord, and so on, should give up four meals.
These are the meals on the evening on the preceeding
day, midday and evening on the day of fasting, and evening on the next day.
It is said that`In a mandatory vrata one should give up two meals, and in an optional four.'
This distinction between mandatory and optional is for materialistic nonvaisnava householders.
Amongst all Vaisnavas this vow is mandatory. To hear about the result, etc, like one does in
the Darapaurnamsa and other sacrifices, does not interfere with the mandatoriness.
NEGLECT IS SINFUL
i9-ZZ In the Sr Nrada Purna (r.a3.8-9):'Whatever sins there are, such as killing a brhmana, enter food on
the day of Hari. One who eats on the day of Hari incurs all these sins: Elsewhere (t.a3.6):`Who eats
on the day of the killer of Madhu, eats all the sins of the earth.` In the Skanda Purna (4.95.37): A

killer of his mother, father, brother and guru is the one who eats on Ekda. He will fall from
Vaikuntha.'
DDT: He who eats becomes a killer of his mother and so on. This means that he incurs the sins
acquired by killing all these. That he will fall from Vaikuntha means that he will never attain it.
Vaikuntha can also mean the Vaisnavas. In this case it means that.he will not attain their
company.
22-24 Furthermore, in the same book, in a conversation between Um and Mahevara: `Mahdev, the
servants of Yama will throw burning red-hot iron in the face of him who eats on the day of Hari.' In
the Brahma-vaivarta Purna:`He who eats on the day of Visnu eats only sin. During this day all sins
reside in food. He who eats them in his illusion is not released from them: And also: 'Who does not
honour his father? Who does not worship his mother? Who corrupts the Uedas? Who eats on the day
of Hari?'
a5-a7 In the Visnu-dharmottara: A brahmacar, grhastha, vnaprastha or sannys who eats on Ekda verily
eats the flesh of a cow! The dharma-stras mention atonements for killing a brhmana, drinking
alcohol, theft and disgracing the bed of the guru, but not for one who eats on Ekda. A sinful man
goes to hell alone, o king, but he who eats food on Ekda sinks down together with his ancestors:
In the Padma Purna, Uttara-khanda: 'He who says "Eat! a8-3. Eat!" on the day of Hari actually
says"Kill cows, brhmanas and women! Drink wine!" He is degraded. Even sacrificial cakes, slenderwaisted one, can never be eaten on the day of Hari, what
to speak of cooked food!'
In the Sanat-kumra-samhit: `Best of munis, if someone 3I-33 eats in a Srddha-sacrifice on Ekda,
he eats filth like urine
with every bite: In the Gautamya-tantra: 'If a Vaisnava by madness eats on Ekda, then his worship of
Visnu is worthless. He attains a terrible hell: In the Visnu-rahasya: `If a man according to the rules begins
the excellent Dvda-vrata but then breaks it, he will go to the hell called Raurava:
This particular sin applies also to a widow. In the Kty- 34-3' yana-smrti:`When a widowed woman
eats on the day of Ek
da, her good fortune will be lost, as if she had miscarriages day after day.' In the Nrada Purna: A very
ascetic widow or a sannys who does not follow Ekda is cooked in Andhatmira until the final
destruction:
THE VRATA IS MANDATORY

DURING BOTH FORTNIGHTS

As said by Devala Rsi:`One should not drink water from a conch- 36 shell, one should not hit a tortoise or
a hog, and one should not
eat on Ekda during either fortnight:
DDT: In this and the following verses he makes it clear that because of fasting the vrata is mandatory
even during the dark fortnight, on sankrnti, and so on.
(37-61 RADDHA IS FORBIDDEN
ON THE DAY OF THE FAST

In the Padma Purna, Puskara-khanda:`Rma, when Srddha 69-7 falls upon Ekda it is occasional and
should not be per
formed on that day but on Dvda: Also in the same book, Uttara-khanda:`When the day of the
death of one's mother or father coincides with Ekda, rddha should be done on Dvda, never
on the day of fasting. Gods! The forefathers will not accept forbidden food:
71-72 In the Skanda Purna:`When Ekda is mandatory rddha is occasional. It should not be performed
on the day of the fast but on Dvda: In the Brahma-vaivarta Purna: `King, if one performs
rddha on the day of Ekda, these three will go to hell: the offerer, the eater and the deceased:
DDT: In the Skanda Purna, etc, it is said: `Peacockfeathered one, if there is a fast on the day of
rddha, one should perform the Srddha and then take all the remnants of the food in his right

hand and smell it. This is rddha, Peacock-feathered one. It pleases the forefathers, son, but it
does not break the vrata.' This should however be understood as pertaining to non-vaisnavas.
The conclusion is that it is not suitable for Vaisnava forefathers to accept Srddha on the day of
r Visnu.

ELIGIBILITY FOR FOLLOWING THE VRATA 73-74 In the Agni Purna: A grhastha, brahmacar,
vnaprastha or sannys should not eat on Ekda of either fortnight: In the Padma Purna, Uttara-khanda, a
conversation between iva and Parvat:'Fair-faced one, all varnas and ramas should fast on Ekda, the
women also. There is no doubt about this:
DDT: Wishing to establish that everyone should always fast, he first describes the eligibility of
all the four ramas with the verse from the Agni Purna. Earlier it was stated:'By brhmanas,
ksatriyas, vaiyas, and also by dras and women...' (i2.7), and later on it will be dedared:'Men
and women should fast: (12.77) With these statements he shows that the four varnas,
untouchables and women are all eligible. The statements A widowed woman who eats on
Ekda...' (12.34) and'... with her son and husband she should fast (12.47) show especially that
both widows and wives are eligible.
Now, it is said by Manu:'There are no sacrifices, vratas or fasts for women' (Manu-samhit 5.r53),
and also by Visnu Rsi: A woman who fasts while her husband lives loses her.life and her husband goes
to hell: These statements apply to women who fast without the permission of their husbands. Indeed,
akha and Likhita say:`With the permission of her husband she may as she desires per form vratas,
fasts, and so on: Otherwise these statements can be understood as pertaining to women who are not
Vaisnavas. This is the conclusion.
In the Ktyyana-smrti: 'A man older than eight and younger 75-7 than eighty should fast on Ekda during
both fortnights: In
the Nrada Purna:A person older than eight but not yet eighty who eats on the day of Visnu in my land is a
sinner. I will kill him or drive him from the country in due course of time. In this way, o brhmana, men
and women should fast on Ekda during both fortnights:
In the Visnu-dharmottara: A Vaisnava or Saiva should per- 78-8 form the Ekda-vrata: In the Saura
Purna: A Vaisnava, Sai
va or Saura should perform it', and in the Skanda Purna, by r iva:A aiva, Saura, rama-dweller or
trtha-servant who eats on the day of Visnu is no better than a dog-eater. Even if he has taken refuge in me,
one who eats on the day of Hari has displeased me with his vile sin:
WHAT TO DO WHEN UNABLE

TO PERFORM THE VRATA

In the Vyu Purna:'When the sacrificer is unable to fast he may 8a-8 engage his sons, or other brhmanas.
Otherwise he should accor
ding to his means give donations to most qualified brhmanas. For him who fasts for the benefit of others
the pious fruit is hundred-fold. The woman who fasts on Ekda on behalf of her husband also gets the
whole fruit, and her husband, say the sages who see beyond, gets without doubt the fruit of her fast a
hundredfold:
In the Varha Purna:`When the body is too weak or when 86 one has already begun the vrata, one can
engage his faithful wife
or obedient son, sister or brother. In this way the vrata is not broken:
87-9o In the Ktyyana-smrti:'One who fasts on behalf of his father, mother, husband, brother or guru attains a
hundredfold merit. Here one should give no remuneration, since the fasting should be done as a
favour. When a householder brhmana fasts on Ekda on behalf of a ksatriya he will without a
doubt attain half of the fruit together with his dear ones. O brhmanas, those who fast on behalf of
their grandfathers will attain the same fruit, nay, indeed they will attain a tenfold merit. There is no
doubt about it:

9i In the Mrkandeya Purna: A child, ill or elderly person may take one meal at night, consisting of milk,
roots and fruit. In this way Dvda is not broken:
DDT: What is someone who is unable to fast to do if he has no wife or anyone else who can fast
on his behalf? The answer is given in this verse and up to verse 96. Because one fasts both on
Ekda and Dvda, Ekda is sometimes indicated by the word'Dvda: Also, since Ekda
can sometimes be mixed with Daam (and should in that case be avoided),`Ekda' also
occasionally refers to Dvda.
92-93 In the Baudhyana-smrti:`Those who are younger than eighty but not able to fast should take a single
meal, says Baudhyana Muni: And also: `Those who are overwhelmed by a disease, whose bodies
are too full of bile and those more than thirty should eat at night:
DDT: 'More than thirty' should be understood as `plus thirty.' Since it is said that`sixty is the best
age', one should add thirty to that. The meaning is thus ninety. Otherwise, the statement'at the
age of fifty one should go to the forest' indicates that a householder should live fifty years at
home. Adding thirty to that, one arrives at eighty, the age that was indicated in the`older than
eight and younger than eighty'-verse (12.75).
94-96 In the Krma Purna: A child, ill or elderly person may take one meal at night. In this way his behaviour
does not violate
Dvda: In the Bhavisya Purna, Dvdakalpa:`Having worshipped Lord Visnu on Ekda one may
sometimes fast and then offer prayers and eat at night. Dear son, one who eats once does not break Dvda.
One who follows this one rule is never lost:
RULES FOR EATING AT NIGHT AND SO ON
In the Vyu Purna:`Eating at night means havisynna or other 97-98 food such as fruit, sesame, milk, water
and ghee, and the five products of the cow if the bodily airs are disturbed. This is right,
the best of the best: In the Bhavisya Purna (z.96.4):`Better than fasting is to eat food obtained by begging,
better than that is to eat food obtained without effort, and better than that is to eat at night. Therefore one
should live by eating at night:
Also: `Fear, illness, madness and guru-given punishment. 99-100 All of these the scriptures declare as not
breaking the fast: In
the Mahbhrata, Udyama Parvan: `These eight things do not break a vrata: water, roots, fruit, milk, havis,
the desire of a brhmana, the order of the guru, and medicine:

EXCEPTIONS

In the Kyapa Pacartra: `If an initiated, devoted Vaisnava 101-102 eats food, even fruits or roots when I
get up, go to sleep or turn
over in My sleep, I will never forgive his offence. I will throw him down into a terrible hell, where he will
stay until the destruction of the universe:
DDT: Here he gives an exception to the rule allowing eating at night.'Offenc refers to his eating food,
or to all things he has done earlier on and now.
Elsewhere: 'He who eats fruit or roots or who drinks water 103 when I go to sleep, get up or turn in My
sleep, thrusts an arrow
into My heart!'
DD I : In the previous verse he showed that Vaisnavas should avoid eating on these three
Ekdas, and now he shows that in the same way everyone should carefully avoid it. `He
thrusts an arrow into My heart' means that he commits a great offence.

THE GREATNESS OF EKADAI 104 ittham susiddhe nityatve 'py agnihotrdivat

phalam citram syd iti mhtmyam ekday vilikhyate
Now, even though it has been conclusively shown that Ekda is mandatory, it still gives a
wonderful fruit, like the Agnihotra and other sacrifices. Thus the greatness of Ekda is described.
DDT: First he showed that it is mandatory to fast during both fortnights, then he established
that everyone is eligible for performing the vrata, and then he firmly declared that those
unable to follow the vrata completely may take one meal. In this way he has shown that the
vrata is mandatory and not dependent on any fruit. Now he wishes to show the great rewards
the vrata brings.
However, is it not that any fruit contradicts the mandatoriness? He answers this by
saying'like the Agnihotra and other sacrifices: `Other' refers to Darapaurnams and other
sacrifices. Just as one hears of their respective fruits, although they are mandatory, so it is also
here. That this is proper has been clearly demonstrated by learned teachers such as r
Krsnadeva and Vopadeva. What is the need of more elaboration? 'Wonderful' means that it is
extraordinary in many ways because of a combination of the mundane and the divine.
105-107 In the Tattva-sgara:`Like a mother for children or like medicine for the diseased, the Ekda tithi is
made for protecting all the peoples. Amongst those who have human forms, suffering dif ferent
kinds of distress here in the cycle of birth and death, those who fast on Ekda are wealthy, and
also wise. He who gives up Ekda and follows another vrata is like a man who throws away a
great jewel held in his hand and then asks for dirt.
O Janrdana, after fasting even on one Ekda only and 108-111 then worshipping with nothing but
water, one attains libera
tion from the cycle of birth and death. Lord of all gods! Even he who fixes his mind on Ekda by mistake,
greed or deceit is freed from all kinds of suffering. Ekda is the greatest medicine for curing the terrible
disease of the suffering embodied living beings. Sinful people, bitten by the snake of repeated birth and
death, can certainly attain happiness by fasting on Ekda:
In the Nrada Purna, Vaistha says (z.i.io-i8):'O king, by m3-it4 the fire of Ekda the wood of sin is
turned to ashes: so also a
hundred births. Among people there is no sin, o king, that the day of Padmanbha could not eradicate. O
lord of men, as long as people do not fast on the day of Padmanbha there will be sin within their bodies.
DDT: The word'peopl again indicates the eligibility of everyone.
A thousand horse sacrifices and a hundred Vjapeya sacrifices m5-n8 do not amount to even a sixteenth
part of fasting on Ekda.
My lord, any sins committed by the eleven senses are all destroyed by fasting on Ekda. There is no
destroyer of sin like Ekda, for it also gives heavenly liberation, overlordship, sons, a good wife and a
body free from disease!
'O king, Sag, Gay, K, Puskara, Kuruksetra; the Rev, m9-tzr Uedik, Yamun or Candrabhg:
none of these holy places or
rivers can be compared to the day of Hari. Best of kings! Even if performed in a deceitful way it will easily
destroy sin and lead one to the abode of Visnu, for it is like a wish-fulfilling stone, an ocean, a desire tree,
or all the Vedas:
Elsewhere in the same book: A man who, controlling his 122-124 senses, fasts on the day of Visnu
should then worship Madhu
sdana. All his sins burn up. What is the use of other austerities or sacrifices? Best of good men, those who
turn to Ekda will attain four arms. Carrying Garuda-flags, flower garlands and dressed in yellow
garments, they are led into the temple of
Hari. Lord of the earth, thus the power of Dvda, a fire for the fuel of terrible sins, has been
described by me:
125-127 And also:'By Yoga or Sakhya one may attain My abode, o brhmana, or one may not, but those
who follow the day of Hari can attain it easily. When one celebrates Ekda without food one

attains the full result of the vrata. Even one who fasts on Ekda because he has been thrown in
jail will without doubt attain the full result:
128-129 In the Brahma-vaivarta Purna:lls a forest fire consumes both dry and moist wood, the day of Hari
will burn all kinds of sins. O Bhrgava, to destroy the dry and moist firewood of terrible sin there
is no other method than fasting on Ekda:
DDT: Dry sins are those committed for a long time, moist those committed in an instant. The
difference is that the atonement is greater for the first group.
130 And also: `O brhmana, this Ekda-vrata atones for everything and liberates one from birth and
death. One who performs it will attain liberation. Visnu will Liberate a man who sins during
fourteen days but who fasts on the fifteenth!
DDT:`The fifteenth' here means Ekda.
131-133 'This is the firm opinion of the seers in all the Purnas: one who fasts on Ekda is freed from sin.
There is no doubt about it. For those evil, fallen souls who follow terrible paths, there is no
liberation from birth and death except Ekda:
134-136 And also: ` The essence, the doctrine, the truth, the vow, the atonement: fasting on Ekda is all
this: Moreover:`For people to remember Govinda and to fast on Ekda is atonement. It cer tainly
saves one from the cycle of birth and death: On this subject is also said:'When Hari is praised on
Ekda with love and devotion or with fervent animosity, all impurities are destroyed.'
137 And also:`In this way this Ekda-vrata is known as the emblem of Kali, the abode of all good
qualities, religion and happiness. O aunaka, a man with faith observes this vrata and becomes
dear to all scriptures and gods. He obtains liberation:
DDT:`The emblem of Kali' means that it is the best of all religious obstervances.
At the end it is said there:`Who amongst men hears this, does r38 this, gives his approval and has people
perform this with faith,
is completely freed from sin when he performs the Ekda vrata, and he attains the divine abode of Him
whose ornament is Garuda:
In the Padma Purna, the greatness of Vaikha, in a con- i39-iqi versation between the messenger of the
gods and Vikundala:
"'If someone fasts on Ekda even incidentally he will not go to the abode of torture". This we have heard
from Yama. O vaiya, whatever sin has been done by the eleven senses, all that is destroyed by fasting on
Ekda. In this world nothing is as auspicious as Ekda. Even those who perform it deviously do not go to
the abode of Yama:
DDT: 'Incidentally' means that someone may perform the vrata by chance, or to attain kingship,
knowledge or the like.
This section continues with seven verses identical to those from the Nrada Purna quoted above (m3-it9).
And then (3.3i.r6q.): `Lord of men, someone who has fasted on Ekda in his child- 142
hood, youth or old age will never go to hell:
In the same book, the greatness of Vaikha, in a conversa- 143 tion between Yama and a brhmana:
`People who devotedly fast according to the rules on Ekda during both the dark and light fortnight will
attain heaven:
DDT:lAccording to the rules' means following the rules for avoiding sin that will be described further
on. With the word `heaven' the higher world is indicated, and that world is Sr Vaikuntha. Otherwise it
can be understood that on the way to Sr Vaikuntha one goes step by step. Because one enjoys the bliss
of heaven the word `heaven' has been used. This is the conclusion.
Then follows a verse identical with the one from the Tattva- I44-I45 sgara, beginning with'Like a mother',
quoted above (105). And

then (6.59.14, 6.x34.io): `There is no remover of sin like Ekda. One who fasts on that day
according to the rules goes to heaven. O brhmana, whatever sins that have been committed by the
eleven senses are shaken off by the man who follows the vrata. Quickly he will proceed to heaven:
146-i47 It is also said (6.37.62-65):`On one side was the dharma attained from all sacrifices, austerities at holy
places and giving of great gifts and on the other side the dharma from the Vaisnava-vrata. The
creator weighed them here, and the second proved heavier. All the devotees of the day of Hari
called out: `Acyuta! Acyuta!"
z48-z49 `O brhmana, I do not punish, indeed, I fear those whose son or grandson fasts on Ekda! Such a
great soul delivers a hundred relatives through his power. A person who fasts during both fortnights
will certainly get his enjoyment and liberation:
DDT:`I' is Yamarja.
150-152 In the Padma Purna, the greatness of Krttika, in a conversation between Yama and Dhmraketu
(6.234.4-6):`People who fully fast on Ekda become liberated from all sins and go to the
supreme abode of Visnu. Beautiful one, Dvda is certainly a giver of dharma, wealth, pleasure and
liberation, it is a cow giving men the milk of all desires. My friend, if someone has fully
completed even one Ekda-vrata, what is the use of charity or austere holy places for him, since
Ekda will fulfill all desires when observed according to the rules?'
DDT: What is the use of charity, etc, since Ekda will fulfill all desires when observed
according to the rules? The sentence can also mean that Ekda fulfills all desires that are
according to the rules, or that Ekda through Brahm fulfills all the desires. All desire mean
all the desires of everyone. That indicates the attainment of Vaikuntha.
r53 In the same book, Uttara-khanda, a conversation between iva and Prvat (6.x34.9):`He who gives
up Ekda and performs
some other vrata throws away a great jewel held in his hand and then begs for food:
In the Skanda Purna: A single Ekda, even without any 154-155 special stellar constellation, destroys
the sins of men like a bad
king destroys the land. Charity, penance, holy baths or any other pious deeds do not lead to liberation,
beautiful one, without the day of Hari.
`By fasting on this day all amounts of sin disappear at once. r56 If we have one day of Hari on one side
and giving the whole world in charity on the other, the poets declare that they are
not the same. The day is said to be higher!'
In the same book, in connection with the churning of the 157-159 ocean of milk, Yama gives these
instructions to his messengers:
`The sin of illicit sexual connections, killing a friend, etc, or some other sin committed intentionally, that
which arises from speaking to a heretic or by associating with fallen people, all that I wash away from those
who fast on Ekda. O messengers! The sin that arises from attaining gifts or from giving up one's stage of
life, that I also wash away from those who fast on Ekda:
DDT: `Stage of lif means brahmacrya and so on.
And also:`O atnanda, that man who fasts on Ekda will be 160-161 liberated by me on earth, and by him
three generations of the
family. If someone does not eat on Ekda but is otherwise burdened with hundreds of sins, then you should
disregard the sins, for such a person is always dear to me:
Moreover:`Someone born in a family of dog-eaters who fasts 162 on Ekda is splendid, but not a
brhmana who knows the four Vedas but eats on the day of Hari:
In the Skanda Purna, in a conversation between Brahm 163-164 and Nrada: `Dvda is known and
praised by people as a wish-fullfilling tree, the giver of all desired things and a be
stower of fortune. Child, the fruit attained by following the day of Dvda is not attained by a thousand
horse sacrifices or by bathing in ten million holy places:
165-167 `Those who perform the Dvda of Hari attain honour everywhere, do not fear illness, and have no
fear of evil people causing calamities. They know no fever, fatigue or pain, nor are they ever

separated from their children. They always remember Hari. They become ever attracted to
narrations about the Lord and have no fear at all. On the battlefield and in the pal ace, indeed
everywhere they will be victorious.
168-169 'The mind of a man who is intent on Dvda will always be turned to dharma, and he will always
have devotion to Krsna. He is never touched by sin. Thus I tell you this secret after having studied
all the scriptures:"Give up all religious duties in the age of Kali and celebrate the day of Hari!"
DDT:`Devotio means devotion characterised by hearing, etc, or by ecstatic love.`Who is
intent on Dvda' can also mean someone who performs Dvda through lusty desires. Even
he is not touched by the sins he has performed.
If reading the greatness of the Dvda-vrata leads to following it, then that reading will
also give freedom from all kinds of suffering and obtainment of pious fruits. Therefore he
utters the following two verses.
170-171 `He who in the age of Kali reads this description of the greatness of Dvda will have no mental
agony or illness causing different kinds of trouble. The pious fruit attained by the devotees in the
age of Kali at Prayga or Kuruksetra does not equal that which men get from reading the greatness
of Dvda:
172-174 In the Bhavisya Purna: `Ekda is most auspicious, a remover of all sin, lighter of devotion to Visnu, bestower
of the highest gift. A man who fasts on it with devotion will not remain within the cycle of birth and death. He
who does not eat on Ekda and then takes food on Dvda will not attain the netherworld. He will not see
hell. One who has committed a thousand sins, but fasts on Ekda and then worships Visnu on Dvda, will
not go to the netherworld.

175-176 'This tithi of Lord Visnu is highly meritorious, it bestows happiness. Since the Lord of the universe
certainly manifests
Himself on this day, it destroys all sin and removes all suffering. One should consider Visnumay, the
unlimited, all-pervading akti, to be the chaste Ekda!'
Sanat-kumra has said:'One who has performed a thou- 177-178 sand sins, even killed a hundred
brhmanas, will become pure
by fully fasting with devotion on one Ekda! A man who performs another vrata than Ekda should
understand that its fruit will, like a tumour, bring nothing but suffering.'
In the Saura-dharma:'When Agnihotra and other sacrifices y9 are weighed against the Dvda of the
Lord, Dvda is heavier.'
In the Dev-rahasya and in the Skanda Purna:'Sin is said to 180-181 be fivefold: r) ptaka, 2) atiptaka,
3) upaptaka, 4) mahptaka
and 5) prakrnaka. All these are destroyed by fasting on Ekda, just as pieces of mud are dissolved in
water:
DDT: Sins of the'ptak-category are those which cause one to become degraded,'atiptaka' having sex
with one's daughter in law, etc, `upaptak killing cows, etc,'mahptak killing brhmanas, etc,
and'prakrnaka' are many kinds of small sins.
In the Dev-rahasya: Just as Gyatr here tears the net of sin 182-185 apart, so also Ekda tears the net of
sin apart: In the Vyu
and Skanda Purnas: `That sin which comes from enjoying forbidden things, eating uneatable foodstuffs,
giving gifts to unworthy recipients, blaspheming one's elders, or from pride, infidelity, improper behaviour,
stealing other's belongings, or that which is performed while blinded by lust, that sin which is ptaka or
upaptaka: all that is destroyed by fasting on Ekda:
In the Visnu-rahasya Brahm says:'Those great men who 186-187 even in their minds wish to celebrate
Dvda will not see the
terrible ocean of suffering in the cycle of birth and death: In the Visnu Purna: Just as within all the Vedas the
syllable Om is most worshipable, so amongst all vratas Dvda is supreme:
In the Dvrak-mhtmya Sr Candraarman says to Sr i88-r89 Krsna (7.4.24.20):'Those sinful people
who are devoted to Your

lotus feet will not suffer. What can one then say about those men who have given up all sin and
worship Dvda?' In the same book, Prahlda says to Bali:As there is no heat in the moon or cold
in fire, so there is no sin amongst Vaisnavas who fast on Ekda:
DDT: In the next verses (190-197), from the Vaisnavatantra and other scriptures, he will now
at the end especially show the great reward that the vrata dear to the Lord gives, attaining
devotion to the Lord and attaining His abode.
190-192 In the Vaisnava-tantra:`Ekda is greatly meritorious, dear to Lord Visnu. The sins of those who fast
on this day and worship Hari on Dvda are destroyed. In them devotion to Visnu is born: In the
Brhan-nradya Purna, the beginning of the greatness of Ekda:`One burdened with a great sin,
or indeed with all sins, who gives up eating on Ekda will proceed to the supreme destination: In
the Vyu Purna: f1 man who celebrates the Ekda-vrata with devotion will become free from
all sins and go to the temple of Visnu:
193-194 In the Visnu-dharmottara Purna:'A man who performs the Ekda-vrata with devotion will
immediately be freed from all sins, just as a snake sheds its skin. He will not encounter disease or
enter into hell. He should be bowed down to. He is worshipable, for he is dear to Vsudeva:
195-197 In the Garuda Purna: `That man who with devotion always performs the Ekda-vrata attains the
abode of Visnu, he attains the nature of Visnu: In the Agni Purna:`That man who with devotion
always performs the Ekda-vrata attains the highest abode, where Lord Hari dwells: In the iva
Purna:`That man who with devotion fasts on Ekda will attain the same abode as Visnu after
having attained the same nature as Visnu:
198 dr mhtmya-ratnni strmbodhau sphuranty api kah samgrahtum aktah syd atra krsnakrpm vin
Such pearls of the greatness of Ekda glimmer in the ocean of scripture. Who here is able to collect them
without the mercy of Krsna?
RULES FOR WHEN TO FAST
ekda ca samprn viddheti dvividh smrt I99 viddh ca dvividh tatra tyjy viddh tu
prvaj
Ekda is known as either full or mixed. There are also two kinds of mixed Ekdas, of which the one
mixed with the previous should be avoided.
DDT: The Ekda that is mixed with Daam, the previous tithi, should be avoided. That means one
should not fast on it.
Now, the Purna-samuccaya and others say: `O king, those desiring liberation should fast on the pure
Dvda, but materialistic householders should without a doubt fast on the Ekda that is mixed with
the previous: These statements are rejected.
(200-336 In the Garuda Purna:`If the
sunrise touches even a fraction of 337
the Daam, then on that Ekda Vaisnavas should not fast: DEFINITION OF A VAISNAVA grhta-visnudksko visnu-sev-paro narah 338
vaisnavas ctra samgrhyah sknddy-uktnusratah According to the statements of the Skanda
Purna and other authorities, a man who has taken initiation into a Visnu-mantra and is devoted to serving
Visnu is to be accepted as a Vaisnava.

DDT: Who then is a Vaisnava? Fearing that someone might ask whether a Vaisnava is one who has
devotion to the Lord or someone else, he writes this verse. These rules pertain to such a person, but not
to those who have attained full faith in the path of devotion, since they do
not have to follow vratas and the like. This should be understood later also, when the rules of
avoiding things such as brass utensils on Dvda and other days are described.
339-340 About this, in the Skanda Purna: `One who never gives up Ekda, whether in the greatest
misfortune or in a happy situation, his determination is Vaisnava. Who is equal to all living beings,
who does not deviate from his own duties and whose all actions are connected with Lord Visnu, he
is known as a Vaisnava.'
DDT: He is equal to all living being because he is not violent and does not criticise, but
treats everyone as he would himself.'His own duties' refer to Vaisnava-dharma.
34I And in the Padma Purna: `Those who follow rules of initiation, who have nysas and yantras and
who meditate on a twelve- or eight-syllabled mantra, or some other, and who are attached to the
worship of Visnu, are known as Vaisnavas:
DDT: Nysas and yantras are parts of the worship.`Some other' refers to mantras such as the
Sr Gopla-mantra. Since worship cannot be fruitful without initiation, initiation is also
implied here. Of all initiated those attached to the worship of Visnu are specified.
(342-4I3) HOW TO RESOLVE DOUBTS WHETHER OR NOT TO FAST
414 r Brahm says in the Visnu-rahasya: `The words and deeds of those who always serve Visnu with
their minds, words and bodies, should be known as equal to Visnu:
DDT: If there is doubt because of a dispute between many different astrologers and knowers
of scripture, it should be resolved by the statements of those devoted to the Lord, not by
others. Serving'with their minds, words and bodies' means by remembrance, glorification,
circumambulation and so on.
The Lord says in the Krma Purna: `One should ask the 4i5-4r6 Vaisnava brhmanas, conversant with the
Vaisnava scriptures,
firm in their vratas and of pure behaviour, and then zealously follow their advice: In the Padma Purna,
Vaisnava-tantra: 'The statements of those who know the Itihsas and Purans, are acquainted with the
conclusion of the Smrtis and who are dear to Vsudeva, are Vedic:

WHAT TO AVOID

In the Visnu-rahasya and Krma Purna:'Statements not based 4y-4i9 on the authority of the Uedas,
brhmanas, Janrdana, Tantras or
the Dharma-stras, should be rejected: In the Vaisnava-tantra: `Statements of those who have no devotion to
the guru, uttering mantras or the supersoul, Visnu, should always be rejected: In the Skanda
Purna:`Statements of those who do not have devotion to the Lord of all, Visnu, the most auspicious, should
not be accepted if one desires the perfection of one's religious endeavour.'
DDT: `The most auspiciou can also mean 'or to Sr Rudra:
And also: `The statements of men who blaspheme the Paca- 42o-42t rtras, Purnas and Itihsas should
certainly be rejected: Yaja
valkya also says: `The Purnas, Pacartras, Vedas and Pupatas are most authoritative. They should not be
contradicted: DDT:'Not contradicted' means not disputed through arguments based on false logic.

Thus ends the twelfth Vilsa, called `Description of Ekda', in the r Bhagavad-bhakti-viLsa, written
by Sr Gopla Bhatta.

VILSA XIII CELEBRATING THE VISNU-VRATA

HOW TO PERFORM EKADAI AND MAHA-DVADAI INVOCATION
vande caitanya-devam tam krsnam nitya-navotsavam 1 yasya prasdt sidhyanti dnasypi mahotsavh

I worship Lord Caitanya, Krsna, the eternally fresh festival, by whose mercy celebrations of even the fallen are
successful. DIG-DARINI-TIKA:
yasya aktymalbhena brahmder api aktayah ts t vibhnti tam vande sarva-akti-pradam vibhum
I worship the Almighty, the bestower of all power, by a fraction of whose power the powers of Brahm and the
others glimmer.
Having described the Ekda-vrata the author will now discuss the celebration beginning at Daam. To ac complish the celebration of writing that, he worships the Lord with this verse. The Lord is an eternally fresh festi val for the devotees, or then His form is a festival of fresh characteristics.

RULES FOR THE DAY BEFORE THE FAST prtah-snndikan krtv suveo dhauta-vastrakah 2 vratam
sakalpya kurvta vaisnavai ca mahotsavam
Having taken their morning bath, etc, well dressed in fresh clothes and having declared the vrata, the Vaisnavas should
perform the celebration.
DDT: `Et means having performed all their morning duties such as sandhya-vandana. They should be `well dressed' by
following the regulation for shaving, etc, for Vaisnavas on Daam. The unfavorable time for shaving is given in the
Ratna-ml: `By those who have given up eating and unguents, have gone outside their villages or who follow a vow, no
shaving should be done on Navam, the ninth day. At initiation, release from prison, preparing for death and marriage, on
the order of the king and by brhmanas: in all these cases the seers have declared shaving auspicious: And also in the
Smrti: `Hot water, unguents, sleeping, shaving and sex: these should zealously be avoided on the three days beginning
with Daam: This should be understood as pertaining to non-Vaisnavas.
One should perform the celebration as has been described and as will be described further on, naturally always
behaving well. In particular, one should prepare the temple of the Lord by cleaning it and so on, decorating it with banners and Aags, and then happily place the Lord on a beautiful throne. Then one should offer great worship with devotion,
invite the Vaisnavas and respectfully sing and dance.
THE MANTRA OF DECLARATION 3 daam-dinam rabhya karisye 'ham vratam tava
tridinam deva-devea nirvighnam kuru keava `Beginning on the day of Daam, I will perform a threeday vrata for you, Lord of the god of gods. Remove all obstacles, Keava!'

4 Even if the performer touches something untouchable he should not bathe. In the Visnu-smrti: `He who, fearing impurity, bathes on the festival of Vsudeva becomes impure. Anyone who sees him should enter water with all his clothes
on!' 5 stutvtha bahudh krsnarri ghosayen niyamnvitam
rrukmgada-mattebha- patahodghositam vacah
After one has praised Krsna in many ways one should proclaim the rules to be followed with words thundering like a
kettledrum on r Rukmrigada's ferocious elephant.
DDT: During the festival one should in many ways praise Krsna by hymns in prose and poetry. One should
proclaim the rules loudly and listen to them. `The rules' means the rules for Daam, etc, which will be explained
further on.
About this it is said in the Nrada Purna (2.23.32-34):`People! On the beginning of the day of Hari, stay at home and
eat only once. The food should be without ksra and consist of havisya. Sleeping on the ground and giving up the
company of your loved ones, remember God, the master, the most ancient, highest person! Also on Dvda you
should only eat once:
And also:`To have sex with your mother is good. To eat the 8 Aesh of cows is good. To kill or to drink wine is also
good, but not to eat on Ekda:
KSARA Cereals, except mung-beans and sesame-seeds; beans; wheat 9 and kodrava
(Perpelum Scrobiculatum); chickpeas and devagrains (Andropogon Saccharatus): this group is known as ksra.

HAVISYA Husked white winter rice, mung-beans and sesame, kalya 10-13 beans,
pigweed (Enastrus Paniculatus), vstka (Chenopodium Album), sastika, jute (Corchorus Capsularis), radish, root bulbs
except taro (Colocasia Antiquorum), Sind- or sea-salt, gavya yoghurt, ghee, unskimmed milk - breadfruit (jackfruit),
mango, yellow myrobalan (Terminalia Chebula), pepper, cumin, ginger, tamarind, banana, carambola (Averrhoa
Acida), Indian gooseberry (Emblica Officinalis), sugar without molasses, all cooked without oil: this the seers call
havisya.
DDT: Sastika is a kind of quickly growing rice, or then a kind of leafy vegetable.

OTHER PROHIBITIONS
14 In the Skanda Purna: 'Brass utensils, meat, masura-beans, honey, speaking lies, eating more than
once and physical labour should be avoided on Daam:
DDT: In some readings'physical labour' is replaced with overeating. That alternative is also
acceptable.
15-16 In the Krma Purna:`Brass utensils, meat, masura-beans, chickpeas, kodrava, leafy vegetables, honey,
women and eating other people food should be avoided.` And also:'Brass utensils, meat, masurabeans, eating more than once, sex, gambling and drinking much water: these seven should be avoided
on Daam:
17 In the Matsya Purna: `Brass, meat, wine, honey, oil, lies, physical exertion, absence from home,
sleeping in the daytime, sex, stoneground flour and masura-beans: these should be given up on
Dvda:

DDT: Earlier (4.130) it was said that when one bathes on Daam one should certainly use oil.
`He who bathes without oil on Daam is ignorant: Here oil has been prohibited within the rules
for Daam, but there is no contradiction, since there are different rules for material ists and
desireless persons. This can be seen from the continuation of the quoted passage: `His life,
intellect, fame and strenght are all four destroyed: In this way contradictions should be resolved
elsewhere also.
18 In another Smrti: `On Daam he who eats only once should, controlling the senses, do camna and
then use a twig for brushing the teeth:
THE GREATNESS OF DAAMI
19-21 In the Brahma-vaivarta Purana:`When one scrapes his tongue with a tooth-twig on Daam in order to
follow the rules of Dvda, Yama loses hope. Dejected, he destroys the sin that has been recorded.
The sinner who does not eat goes to the abode
of Visnu. To eat in the middle of the day according to the rules is called"eating onc', and it should be zealously
performed:
DDT: After eating on Daam one should clean one teeth with a twig. On Ekda twigs of pala
(Butea Frondosa) and other trees are forbidden. As it is said:'On Ekda one should clean the mouth
by only rinsing with water twelve times:
tato rtrim nayet ca brahmacr jitendriyah za bhagavantam smaran bhakty bhmiy
sukham svapan
Then at night one should as a brahmacr, with controlled senses, remember the Lord with devotion and
happily sleep on the ground.
DDT: As a brahmacr' means giving up the company of women, etc. It has already been written that
one should refrain from sex, so here `as a brahmacr should be understood as not looking at women,
and so on. That will be made clear further on (3.5z).

RULES FOR THE DAY OF FASTING

prtah sntvrcayitv ca bhagavantam yathvidhi 23

samkalpam caret

trnra-ptrariv samdya vrata-

After having bathed in the morning and worshipped the Lord according to the rules, one should fetch a
copper vessel and state the declaration.
DDT: According to the rules' means as has been explained earlier on in the book (Vilsas 3-9).
About this Devala says: `Having fetched a copper vessel filled z4 with water, the wise should, facing the
north, start the fast or state the declaration:
DDT: If there is no copper vessel one may simply state the declaration.
THE MANTRA OF DECLARATION 25 ekdaym nirhrah sthitvhwm apare 'hani
bhoksymi pundarkksa aranam me bhavcyuta
`O lotus-eyed one, I will remain fasting on Ekda and eat on the next day. O Acyuta, please be my
shelter!'

26 uccrayann imam mantram rkrsna-caranbjayoh puspjalim samarpytha mantra-ptam jalam

pibet Uttering this mantra one should offer a handful of flowers to the lotus feet of Sr Krsna. Then
one should drink the mantraconsecrated water.
27-28 About this Mrkndeya says: `He who desires the fruit of the fast should concentratedly drink water
consecrated by muttering the eight-syllabled mantra three times over it. Having worshipped God and
offered a handful of flowers, he should utter the mantra of declaration and announce it to God:
DDT: After worshipping the Lord it is sometimes said that one should drink to his satisfaction
and sometimes that one should offer a handful of flowers. There is an option between either
drinking water or offering flowers here. In another reading an option between worshipping and
offering flowers is also indicated.
29 daamym crddha-rtropary anuvrttau purah-sarn ekday catur ymn hitv sakalpam caret
If Daam extends beyond midnight, one should wait until twelve hours of the Ekda have passed
before uttering the declaration.
30-32 About this is also said: `When midnight is touched by Daam one should give up the first twelve hours
of the Ekda with regard to worship and the declaration: And in the Nrada Purna (2.z.t5-2o): `O
brhmana, when there is the fault of connection with the earlier day, one should avoid bathing and
worship during the first twelve hours of the
Ekda. Afterwards those who fast should bathe, worship and so on. If the duties of the day are not
completed, then the night is allotted. The duties of the day should be completed at the beginning of night:
tata ca bhagavad-bhakty paricarydi-rpay 33 dinam rtri cagamayed upavsa paro budhah
Then the intelligent person, devoted to the fast, should spend the day and night in devotion to the Lord by
worship and so forth.
About this, in the Skanda Purna: `The intelligent one 34 should, having worshipped the Lord of the god
of gods with
the greatest devotion, pass the day and night to attain the fruit of the fasting.'

DEFINITION OF FASTING

In the Grha-pariista, Ktyyana-smrti, Visnu-dharma, Brah- 35 ma-vaivarta Purna, etc:`To stand fast in the
face of sin by cultivating good qualities, and to give up all enjoyment, is called fasting.'

ENJOYMENT It is said by ttapa: `Perfumes, ornaments, fine clothes, flo- 36-37

wer garlands, ointments, brushing the teeth and cosmetics
pollute one during a fast, and by Sr Vysa:`Flowers, ornaments, fine clothes, sandalwood, incense, ointments,
brushing the teeth and cosmetics defile one during a fast:
DDT: Here he lists the items of enjoyment. `Cosmetics' means that which actors, etc, use in their eyes.
These things are polluting during a fast and should therefore be avoided. That is the implied meaning.
In the Ki-khanda of the Skanda Purna it is however said:`Even during a day of fasting brushing the
teeth and cosmetics do not corrupt.` This mainly refers to the
dress of women, where using cosmetics is an integral part. In the same way the other things,
such as brushing the teeth, in that verse should be understood as pertaining to women. This has
been explained earlier in the book (.22q-zz).

SIN 38-39 Sr Sumantu says:`Not observing the rules, not restraining

the senses and performing forbidden worship should always be diligently avoided: As said by ttapa:
`Speaking lies, gambling, sleeping at day and sex: a man devoted to the fast should do none of these during
Ekda:
4o-4r And in the Visnu-dharma: `Those who fast and are devoted to the worship of Visnu should not touch
heretics or speak with them: In the Sr Visnu Purna (3.18.97): `Therefore, the disciple should give
up speaking with or touching sinful heretics especially at the time of sacrifies, and so on:
42-43 The atonement for that has been mentioned: After seeing such a person the wise should look at the sun:
Also, in the Visnu-dharma: After touching, the wise becomes pure after bathing and looking at the
sun. After speaking with them, he should think of Acyuta who dwells in purity.'
DDT: It is understood by this that one should avoid even seeing such people.`Who dwells in
purity' means that He is situated in pure water or in pure motives.
GOOD QUALITIES
44-45 In the Bhavisya Purna: `Patience, truthfulness, mercy, silence, purity, control of the senses, worship of
the Lord, sacrificial libations, satisfaction and refraining from stealing: this tenfold dharma is
common for all vratas.` In the Padma Purna, in a conversation between Yama and Dhmraketu:
`Having restrained himself on Daam, he should pass the day of the vrata with controlled senses,
without anger or violence and praising Krsna:
DDT: First he gives the common good qualities and then writes about the special good quality on
Ekda with the second quotation. Though one could say that controlling the senses, etc, belong to the
common good qualities, it can be said to be special because of the special performer. `Praising Krsn
means to perform Krsna-krtana. One should pass the day like this. This is the main rule.
In the Visnu-dharmottara: `To utter His mantra, meditate on 46 His mantra, listen to stories about Him,
worship Him and to praise and hear His names, etc: these qualities are mentioned
by the thoughtful to be followed during a fast:
DDT:'Et refers to the different modes of devotion, such as praying.
THE GREATNESS OF THE FAST
It is said in the Visnu-dharma: `The man who fasts and meth- 47 tates with devotion upon Hari, who utters
His mantras, who performs His work, whose mind is attached to Him, without desires, without a doubt
attains the abode of Brahman, just
like the demon:
DDT:'Without desire means that he has no desires, or then that even if he has, he becomes desireless.
The abode consisting of Brahman is r Vaikuntha. `The demo is Sr Prahlda.

OTHER RULES FOR THE DAY OF FASTING

In the Ktyyana-smrti:'One should fast fully, observing brah- 48-49 macrya: Devala says: `Brahmacrya,
non-violence, truthful
ness and vegetarianism: these four should always be practised during vratas:
DDT: Vegetarianism should be practised on the day of fasting and when breaking the fast. Though it
was said with the verse 'these eight things do not break a vrat (iz.ioo) that medicine does not break the
vrata, medicine
in the form of meat should be avoided. This is also said by Vysa: `One should always avoid
meat on the day of fasting and when breaking the fast, even if it is in the form of medicine:

50-51 And also:`By repeatedly drinking water, by chewing betel once, by sleeping in the daytime and by sex
the fast is destroyed: Moreover: `By brushing one's teeth, betel, sleeping in the daytime, by sex and
by repeatedly drinking water one will not attain the fruit of the fast:

THINGS THAT BREAK BRAHMACARYA 5z About this it has been said:`By looking at
women, by touching them or speaking with them, brahmacrya is destroyed, but not by timely union
with one's wife.`
DDT: Brahmacrya is not destroyed by looking, etc, at one's own wife, but by intercourse. This is the real
meaning. DUTIES OF THE EVENING

53 tato nityrcannriv krtv hari ghasrotsavrthikm krtv syam mahpjr kryj jgaranam nii
Then, having performed the mandatory service on the festival on the day of Hari, one should
perform great worship in the evening and then keep vigil at night.
THE WORSHIP
54-59 In the Brahm Purna:`Best of seers, one should attentively and with faith construct an excellent
mandala of different flowers around the Lord: And also (z28.-5): `One should attentively fast on
Ekda during both fortnights. Having bathed according to the rules one should, dressed in pure
clothes and with controlled senses, correctly with faith and very attentively worship Visnu with
flowers, sandalwood, incense, lights, food
offerings, many other articles - such as uttering mantras, sacrifices, and circumambulations - hymns, different
dances, songs and recitations pleasing to the Lord, stick-like obeisances and loud shouts of`Jaya!". After
worshipping like this following the rules, one should keep vigil at night. He who is devoted to Visnu should
recite narrations or sing. That man will go to the supreme dwelling of Visnu. There is no doubt about it:
In the Bhavisya Purna:`Having worshipped Hari one should 60 pass the night following Ekda as one
is able by listening to the Purnas and so forth:

DESCRIPTION OF THE VIGIL

vaisnavn jgare 'bhyarccya trtham akhodaknvitam 61 tebhyo dattv svayam prya vidvn
stotrdikam pathet
After worshipping the Vaisnavas during the vigil, the wise should o$r them holy water together with water
from a conchshell and then drink it himself. Then he should read hymns and so forth.
purndi tatah rutv gt-nrtydika svayam 62 kuryt payec ca prakya vrayen na hasen na
ca
After hearing scriptures such as the Purnas, one should himself sing and dance and also watch others do that.
One must not hinder or laugh at this singing and dancing!
THE PROHIBITION AGAINST HINDERING SINGING AND SO FORTH DURING THE
VIGIL
In the Padma Purna: `He who obstructs song or dance during 63-64 the vigil of Hari boils for 60 000 yugas
in Raurava and other
hells. He who laughs, etc, at a dancing man during the vigil goes to hell until fourteen Indras have passed:
THE NECESSITY OF SEEING THE VIGIL

65 In the Skanda Purna: `Yama presents such a person with hell and great torture. One should not even
look at a face that has not seen the vigil:
DDT: It was said that one should`watch others` (3.6Z). With this and the following verses he
shows that seeing the vigil is mandatory. `Present means that Yama will take him from his
sinful bed and very angrily, with curved eyebrows and with contempt take him away.
66-68 And also: `Those beings who do not see the vigil of Hari will indeed have their eyes ripped out and get
kicked in the chest: Furthermore: `Those whose eyes are bright with the fire of Kali never see the
vigil of Krsna, and never Janrdana.' Also: `The eyes of men who do not see the vigil are sinful.
They are firmly surrounded by the many prominent sins of Kali:
RULES FOR THE VIGIL
69-73 In the Skanda Purna, a conversation between Brahm and Nrada (2.4.6.r-5):`Listen Nrada! I will
speak about the characteristics of the vigil. Even with only a little knowledge about them, Janrdana
is easy to attain. Song, music, dance, reading the Purnas; offering incense, lamps, foodstuffs,
flowers, sandalwood-paste, fruits and water; faith, charity, sense-control, truthfulness, refraining
from sleep, cheerfulness, observance of the rules, showing astonishment and enthusiasm, refraining
from sin and laziness and so forth, performing circumambulations and obeisances, lighting lamps
and happiness of mind: O fortunate one, with all these things one should perform rt rika of Hari
every third hour.'
DDT: The words`and so forth' in after`refraining from sin and laziness' refer to gambling,
gossiping, etc. The most important quality is happiness of mind. Refraining from sin and
laziness are reckoned as two different things,
which brings the list up to 26 different things, as stated in another reading.
And also (2.q.33.6-z7):`He who performs this vigil on the day of 74-75 Visnu with devotion and without
wickedness of mind merges in
the Supersoul. A rich man who however does the vigil deceitfully will himself then be tricked by a vile
gambler.'
DDT: The vigil should be done without deceit, as is shown by these two verses first positively and then
negatively. `Merge means that he attains eternal, close proximity.
In the same book, a conversation between Um and Mahe- 76-78 vara: `Following the scriptures, refraining
from sleep, dancing,
singing, music, clapping of hands, lights, company of saints, offerings of articles, well-known symptoms of
devotion, satisfaction, happiness and delighting the people: with these twelve one should diligently perform
the vigil dear to Mdhava during both the light and dark fortnight:
Moreover: `Criticising others, having a disturbed mind, 79-8r not following the scriptures, not singing,
not lighting lamps,
not offering articles even though able to do so, indifference and sleeping: a vigil with these nine qualities
suitable for Kali is particularly low' And also: `Instead of speaking one should sing and dance. O Durg,
when speaking, one should read the Purnas:

THE MANDATORINESS OF THE VIGIL

In the Skanda Purna, a conversation between Brahm and 82-84 Nrada (7.4.28.47-49): `If someone does
not keep vigil on the
day of Visnu, then his previous and coming relatives will be cast down. By non-performance he destroys his
sons, merit and wealth. A residence in hell is created for him with his ancestors for a long time. O best of

brhmanas, this sin will not be destroyed by atonement, vratas or deep meditation without the vigil on
Dvda:
DDT: Since the vigil is necessary for even destroying sin, its mandatoriness is proven.
85-86 In the same book, a conversation between Um and Mahevara:` The fortune of one who does not keep
vigil on the day of Visnu is destroyed just like by insulting Vaisnavas. He will not have any interest
in the vigil of Dvda, and he will not have eligibility for worshipping Keava:
87 In the same book Brahm says: `In whose heart Hari, the Lord of yoga, always resides, in him interest
in the vigil on Dvda is born:

MANDATORINESS OF SINGING, ETC, DURING THE VIGIL 88 smnyena

purlekhi gta-vdydi-nityat
adhun likhyate so yam jgare ca viesatah
Previously the mandatoriness of singing, dancing and so on was discussed in a general sense. Now
this will be described in connection with the vigil.
DDT: In connection with the vigil he now again writes about the mandatoriness of song, dance
and so on, a mandatoriness he has already established with regard to the daily duties (8.z5a95). Fearing the fault of repetition, he writes this verse. The intended meaning is that one
should certainly sing, dance and so on during the vigil. And so on' refers to uttering hymns, etc.
89-9o In the Skanda Purna, a conversation between Um and Mahevara: `He who like a dumb person does
not read or sing on the vigil of Hari will be born into dumbness in seven births. O Prvat, the fool
who does not dance during the vigil of Hari will be born into lameness in seven births:
91-92 In the Padma Purna, in connection with the Paksavardhin-vrata: `Those people who do not praise or
appreciate the vigil of Hari will have no festivals in their houses during seven
births. Those who praise and extol the vigil of the Carrier of the disk will have a continous festival for fifteen
births!'
THE GREATNESS OF THE VIGIL
In the Skanda Purna, a conversation between Brahm and 93-94 Nrada, and in the Prahlda-samhit:'The
ancestors will not
attain liberation by offerings at Gay, nor by sacrifices at many holy places without the vigil on Dvda. In
whatever situation, one who performs the vigil of Hari on Dvda with every three hours burns sins from a
thousand lives.
`O brhmana, one who offers a lamp during the vigil of the 95-98 night of Hari attains the fruit of giving
away a hundred cows
with every blink of the eye. One who performs worship of Hari with flowers during the vigil of Dvda
attains the fruit of a horse-sacrifice with every flower. One who burns aloe-incense after worshipping Visnu
during the vigil attains the fruit of giving away a hundred plates of sesame-seeds with each half of an
eyeblink. O twice-born one, one who burns bdellium-incense with ghee for just a moment during the vigil of
Hari attains the fruit one would normally attain after a whole month.
DDT: After a whole month' means that burning bdellium with ghee during the vigil gives the same fruit
as burning it during a whole month otherwise. Another reading of the text has'the fruit of the month of
Mgh meaning the fruit one attains by bathing, etc, during that month.
`One who offers Visnu food made of havisya during the vigil 99-101 attains the merit of offering a mountain
of rice. One who offers

cooked preparations and different fruits during the vigil of Padmanbha again attains the fruit of giving away
ten thousand cows. One who offers betel with camphor during the vigil as a gift to Padmanbha will live in
vetadvpa for a long time.
`One who constructs a flower mandala during the vigil of 102-104 Padmanbha will sport with flower
airplanes in the abode of
Brahm. One who burns aguru with camphor on the vigil of
Padmanbha burns sins from a hundred thousand lives. O twiceborn one, one who bathes Krsna
with yoghurt, milk, ghee and so on during the night of the vigil will indeed partake of liberation.
105-108 `One who offers divine garments on the vigil will be splendid for as many manvantaras as there are
threads in the cloth. One who offers Visnu ornaments made of gold and jewels will live with me for
seven kalpas. He is certainly dear to me. O best of sages, one who, in the age of Kali, offers pure
sandalwood, camphor, aloe and keara together with musk on the vigil of Hari without a doubt
attains the fruit of a horse-sacrice for each one by the mercy of Vsudeva.
109-113 `One who burns a lamp with excellent ghee before Visnu on the night of the vigil achieves the fruit of
donating ten thousand cows in a moment. One who burns a camphor-lamp on the vigil of Vsudeva
attains the fruit of donating ten million brown cows. One who performs rtrika with camphor on
the vigil gains liberation together with ten thousand relatives. On the vigil of Hari even rtrika
without camphor or the donation of a poor man will give a great fruit. One who bathes the head of
Hari with water in a conch-shell will carry on his head the fruit of bathing in the Gang.
114-116 After worshipping Hari during the vigil, one who is already clean should read the Visnu-sahasranma, the Gt, the liberation of the elephant, the auspicious bathing and Vedic chants again and
again with devotion. By reading during the vigil before Hari, the form of sacrice, one attains the
merit of donating a hundred red cows for every syllable.
117-119 `Then again, the merit of one who sings, dances and plays music cannot be attained through a
hundred sacrifices or a hundred vratas or donations. He who sings and dances even though shy will
achieve the fruit of the dharma of the four ramas. On the vigil of Padmanbha one should read
from a book. One will stay in heaven near Visnu for as many yugas as there were lokas in the
book.
120-122 `One who decorates the altar with beautiful banana-trunks and mango-leaves on the vigil of the
Cakra-bearer will have a
festival in heaven for as many yugas as there were leaves. He will be worshipped by Indra and others, and
surrounded by apsars he will enjoy. If some of those who dance on the vigil go to hell, they will be freed by
Dharmarja and then proceed to the feet of Hari, to liberation.
`The lord of Ram is pleased by the sound of singing on the 123-125 vigil. He will bestow happiness
superior to that enjoyed by
Indra during a hundred manvantaras. By dancing on the vigil one attains happiness on earth, in heaven and
also in Rastala. By dancing one attains liberation! The merit one attains by offering something wonderful is
said by the wise not to be attainable by ten million sacrices, yoga or samkhya.
DDT: `Yog means the eightfold system. `Samkhy means knowledge of the self.
`One who puts a row of lamps before the Lord on the vigil will 126-129 stay in heaven until the end of the
kalpa together with ten mil
lion airplanes. One who during the night of the Lord hears the narration of Rmacandra, as told by Vlmki,
for him even Vaikuntha is not sufficient. Then again, one who reads narrations from the Mahbhrata on the
vigil will stay in heaven together with ten million relatives. The sins of ten million births are destroyed for
one who reads the story of the great soul Dhruva, son of Uttnapda, or the story of Krsna's childhood.
`Therefore, one should recite the rmad Bhgavatam with 130-133
devotion near the Lord on the vigil of both the light and dark fortnights. He who reads thus on the vigil, goes
to His abode with all his family. The eighteen Purnas are always dear to Visnu, the oldest one, but especially
so on the vigil. One who reads the Gt during the vigil, or the Thousand Names of Visnu, will attain the
merit of reciting all the Purnas or the Vedas.
`One who donates a cow on the vigil of the Cakra-bearer 134-I37 will without a doubt attain the fruit of
giving away the seven

isles. One who constructs a beautiful pavillion on the vigil of Padmanbha will stay in the world of Dhruva
until the end of
Brahm's life. O brhmana, the greatest merit of all merit on earth is available within the three
worlds on the vigil of Dvda. They who intend to perform the vigil with deeds, minds and words
will never return from the world of Visnu.
138-139 `When He has seen someone dance on the vigil of Dvda, Krsna washes away the sin accrued to
that person during a yuga. One who inspires people and then himself performs the vigil will attain
mastery of the world like the Bhrata of yore.
140-144 `O brhmana, it is certainly known that many persons previously attained liberation by satisfying
Visnu on the vigil, just like a dog-eater once did by singing. Dilpa became a king by dancing on
the vigil of Hari, Nahusa by giving arghya. Srjaya attained lordship and freedom from enemies
by staying up during the night of Vajul-dvda and donating fruits. Best of seers, Nbhga
became a king by the mercy of Mdhava after donating a cloth on the vigil of Visnu. A prostitute
became perfected and known as Menak in heaven by dancing on the vigil of Trispr-dvda. O
brhmana, what I tell you is true!
DDT: The brhmana addressed is Vysa both in the Skanda Purna and in the Prahldasamhit. In the latter work this is a~conversation between Prahlda and Vysa.
145-148 `By keeping vigil within a forest of tulas-bushes during the night of the Cakra-bearer, Alarka
became master of the earth, glory and fame. This king enjoyed on earth in days of yore during six
and sixty thousand years. By cleaning and constructing a mandala before Vsudeva during Ekda
on both the light and dark fortnights, Sndil became perfected. By lighting a divine lamp on the
vigil of Unmlan-dvda, Indradyumna attained kingship.
149-150 `Purravs became master of everything - something difficult to attain even by the gods - by playing
on the vn during the day of Dolaytr. Kukutstha honoured those performing the vigil at night
and achieved the kingship, difficult to obtain, through his own power and gifts.
A dog-eater by the name Mrg sang on the night of Hari. 151-153 Because of the vigil she became the
queen of all ladies in the
world of Gndharvas. Since he previously played the flute before Visnu on the night of Vijay-ekda, Rcka
will become a king. O brhmana, any singer, musician or dancer who performs the vigil will go to heaven
together with dancing girls!
DDT: Instead of`played the fiut one reading says'by auspicious prayer, meaning prayers like the one
beginning with `Glory to the Abode of men!' (rmad Bhgavatam io.9o.q8~.
`Best of seers, all those born in fallen families can become rul- 154-155 ers of the earth and fulll all their
desires by keeping vigil on
the day of Hari, and if they have no desires, then even dog-eaters can attain liberation through the vigil. With
regard to those keeping the vigil there is no need to speak about caste.
`In the age of Kali meditation does not purify, nor do the 156-157 waters of the Jhnav. Japa does not
purify in Kali, only the
vigil of Hari! Without the vigil of Dvda the fruit of the stages of life or of being a brhmana can not be
attained even by fully satisfying sacrifices.
`Laksm turns away from those who do not keep the vigil, 158-161 as do the Vasus and gods, the
forefathers who eat kavya-offer
ings, the humans and Sanaka and the seers. Even one offspring - what to speak of several - can deliver all his
forefathers by keeping vigil on Dvda. One who keeps a good vigil on the thornless day of Visnu indeed
sings together with the knowers of Brahman in the world of the Lord. To one with whose conduct the Lord is
pleased a son is born, and even one son can save all forefathers in hell.
`No worshipper of Srya, Siva, Brahm, akti or any other 162-163 divinity is equal to the Bhgavata!
Even if he lives at home, if
this auspicious narration of Dvda always dwells in his mind, he will attain the fruit of the four goals of
life:

DDT: Now he begins writing about the fruit of reading the greatness of the vigil. `The fruit of
the four goals of life' is devotion, the fruit of religiosity, wealth, enjoyment and liberation.
THE FRUIT OF THE GREATNESS OF THE VIGIL
164-166 In the same book: `The fruit one attains by fasting on the day of Hari during a hundred years one
attains by reading about the greatness of the vigil. Son, one who reads with devotion this greatness
of the vigil of Dvda that I have spoken will save his relatives. One who, in the age of Kali, on the
vigil of Dvda reads the story about the childhood pastimes of the son of Devak in Mathur, will
live in Vaikuntha for ten thousand times ten million years, surrounded by his forefathers.
DDT: This statement about reading something else is given as an example or because it is
connected with the subject.
167-170 `The greatness of the vigil of Hari on Vajul-dvda should always be sung! I will now describe the
merit. O seer, the merit one attains by performing ten times ten days of Visnu, one immediately
attains by reading this glorification. By performing sacrifices during ten million births, men do not
attain liberation, but by reading about the vigil they do. One who reads the greatness of the vigil of
Visnu on Dvda is freed from all sins and attains the abode of Visnu. So also all rascals, for He
always takes hold of them and makes them gentle:
THE FAULT OF NOT PERFORMING THE VIGIL
171-172 In the Skanda Purna, in a conversation between Um and Mahevara (x.5.23.8-4.2): `Those who
sleep on the day of the killer of Madhu are bitten by the serpent of Kali. Those who do not perform
the vigil are bound by the web of my. Those
who do not perform the vigil on Ekda in the age of Kali are ruined. There is no doubt about it. Therefore
their lives are unsure.
`O Gaur, the merit of a thousand horse-sacrifices and ten 173-177 thousand times ten million Vjapeyaofferings is not equal to
that of the vigil of Visnu. Beautiful one, when the vigil of Hari has been performed, the family of the father,
mother and wife is promoted. When people perform the vigil on the pure day of Visnu, Hari becomes delighted
and dances amongst them! For as many days as one performs the vigil of Hari in front of Keava, so many tens
of thousands of yugas one will stay in the abode of Visnu. However, for as many days as one does not perform
the vigil, the servants of Yama will dance in one's house with raised weapons.
`One who reads the Purnas on the vigil of Vsudeva will 178-181 attain his desired goals. He will not
become a ghost. One who
again sings and dances on the vigil of Hari attains the abode of Brahm, my abode and indeed that of Visnu.
Furthermore, the Vaisnava who illuminates the directions on the vigil of Visnu will dwell in Vaikuntha forever
with his ancestors. The man who puts his mind to the vigil of Hari will dwell in Svetadvpa for sixty thousand
years.
`Prvat! Whatever sins people commit in ten million lives, 182-184 all those are burnt on the vigil of
Krsna. Those who perform
the vigil in front of a Slagrma-stone will attain the fruit of ten million Cndryana-sacrifices with every three
hours. One cannot attain enjoyment, wealth, sons, fame or an eternal abode by ten thousand sacrifices without
the vigil on Dvda.
`Every step a pilgrim takes towards the temple of Keava on 185-188 the vigil equals a horse-sacri_ce!
The wanderer will stay in
heaven for as many thousands of years as the times he bows down to the earth on the vigil. Therefore, in the age
of Kali, in order to destroy sin, one should leave his house on the vigil of the twelve Dvdas and go to a
temple of Mdhava. What is the use of many strict vratas or living in a holy place if one does not peform the
vigil when the day of Dvda comes?
189-191 'Prvat, one who does not give up the vigil of Vsudeva even when depressed is most dear to me.
Then again, I have no need for one who is of a healthy mind and who stays at home but does not
perform the vigil of Hari. If a devotee of mine, deluded by sin, does not perform the vigil of Hari,
then his worship is useless. He does not really worship me.

192 'Dancing on the night of the vigil of Visnu liberates a body clad internally and externally with ten
million sins.
DDT: 'Internally' means the senses, and 'externally' the limbs of the body.
I93-I94 `Now that the terrible age of Kali has come, the people who perform the faultless vigil of Visnu are
equal to the thirty gods. One who performs the vigil on a pure Dvda of Visnu gives an elbow to
Yama and his messengers!
195-197 'Dear one, those who construct a flower pavillion on the vigil of Visnu on Dvda will attain the
fruit of a horse-sacrifice for each flower! Hari will award His own abode to those who build a
house, splendid with banana-trunks, for Krsna on Dvda. Gaur, those who give away lamps on
the vigil of Keava will be rid of darkness and proceed to the highest abode of Visnu.
198-199 'Brhmanas, ksatriyas, vaiyas, women, dras, those from mixed castes or even lower, rksasas,
daityas and dnavas: all these can attain the highest destination by performing the vigil of Visnu.
If a man by his own will sings or dances with devotion on the vigil of Padmanbha, what more is
there for him to do?
2oo-2o4 `O Dev, one who dances ecstatically and claps his hands, sings and sees many festivals before
Vsudeva during the vigil at night, recites narrations about Krsna, decorates the Vaisnavas, plays
music, watches many different kinds of dancing with his hair on ends and gives pleasing speeches,
will by these activities attain the merit of ten million holy places with every passing moment! And
also, one who offers Hari incense with an undisturbed mind during the vigil will become ruler of
the seven isles:
DDT: Now, in the following seven verses he explains where one should perform the vigil if the best place
is not available.
Furthermore:`In the absence of a temple of Krsna one should 205-211 go to one of my temples, auspicious one,
and perform the vigil
at night there. Know me to be dear to Mdhava! If there is no such temple, one should go to a temple of Ravi,
the sun-god, and keep vigil there. What Visnu is, that Ravi is also. O God dess, in the absence of that and if one
is outside a town and in a forest during the Ekda, then the three steps of Visnu are there in the sky.
Otherwise Visnu is lightning or the lagrma-stone. In front of these one can perform the vigil. The three steps
of Visnu are also in a cloud-covered sky. O Gaur, if one can not see that, one should do the vigil under a bodhitree, at the root of a myrobalan tree, in a forest of tulas-plants, in any holy place or in the waters of a river. In
the absence of all this, Mahdev, those who are fixed in devotion should mentally perform the vigil in the
house of a Vaisnava.
`O Gaur, without the vigil the day of Visnu will be fruit- 212-214 less. It will not please us nor the gods,
headed by Brahm. Of
all sacrifices, the vigil on the day of Vsudeva is called the great sacrifice. Therefore, one should perform the
vigil and give up other duties!'
In the Padma Purna, in a conversation between the mes- 215-216 senger of the gods and Vikundala:`O
vaiya, one who performs
the vigil at night fully worships Janrdana. Ten of his ancestors on the side of his father, mother and wife will
certainly be promoted: In the Mrkndeya Purna:'O king, it is said that one who does not know meditation or
the object of meditation, has no understanding and whose conduct is fallen, will be liberated on the vigil of
Hari:
In the Prahlda-sarhit, Prahlda says:'A11 sins, even that 217-219 of killing a brhmana, will be
destroyed bit by bit on the vigil
of Krsna. O beloved of Krsna, separately or all together, other things are simply a waste of time, but the wise
say that one vigil of the God of gods is not equal to this, it is superior. Brahm,
Rudra, Indra and the gods always congregate on the vigil dear to Krsna!
22o-225 . .`The seers such as Nrada, the wise men headed by Vysa and I all go there, for we are always fond
of worshipping Krsna. K, Puskara, Prayga, Naimisranya, Gay, the great Slagrma-ksetra,
Arbudranya, the most holy Mathur, all other holy places, the sacrifices and the four Uedas all
move towards the the vigil of Hari. Best of the twiceborn! Gag, Sarasvat, Rev, Yamun,
Satadr, Candrabhg, Vitast, all other rivers, all pools, lakes and oceans flow in the direction of

the vigil of Krsna on Ekda. Indeed, the gods envy men who dance, sing and play ecstatically on
the vn on Krsna's vigil!'
226 janmstam-prabodhanydike 'nyac ca mahotsave mhtmyam jgarasygre lekhyam tattat-prasagatah
The greatness of the vigil on other days, such as Janmstam and Prabodhan, will be described
further on in the book in connection with the specific festival.
227 tatah prabhte bhagavad- rtri-krda-rastmikm kauikrri pramudgyec chr-krsna-paritosanm
Then, at sunrise, to fully please r Krsna, one should joyfully sing songs of the Kauik-type, full
of the rasa of the Lord's pastimes at night.
DDT: Kauik is a special kind of song which is mainly based on the rasa of amorous love,
such as the song beginning with `Bloodshot from a sleepless night of passion...' in the Gtagovinda (8.2). Singing such songs will fully please r Krsna, the crest jewel of rasikas.
228 As said in the Skanda Purna: `One who sings Kauik songs at sunrise of the vigil of Hari elevates all
dog-eaters so that they become like brhmanas:
RULES FOR THE DAY OF BREAKING THE FAST

magalrtrika krtvbhyarcya prasthpya vaisnavn 229 prtah pja ca nispdya krsne tat
sarvam arpayet
After one has offered the early morning rtrika, honoured and then sent away the Vaisnavas, one should
perform the morning worship. Then everything should be dedicated to Krsna.
DDT:`Honoured' means having given presents of offered foodstuffs and so on.
As it is said by Ktyyana:`Having bathed in the morning one 23o should worship Hari and then dedicate the
fast. Then, in order
to bring the vrata to its completion, one should break the fast: THE MANTRA OF DEDICATION ajnatimirndhasya vratennena keava 231
prasda sumukho ntha jna-drsti prado bhava
`Keava! By this vrata, please be happy with this person who is blinded by the darkness of ignorance. O Master,
turn Your face towards me, and give me the eyesight of knowledge!'
tatra snnopacaran to prtar naiva samcaret 232 pramnikn kescid vaisnavnm idam
matam
In this morning worship one should not offer the article of bathing. This s the opinion of some authoritative
Vaisnavas. DDT:`Thi means on Dvda. With the statement that
this is the opinion of Vaisnavas authoritative with regard to worship - for example r Krsnadevcrya he means that their opinion should be followed. With`some` all are actually indicated, since one can see
that Srvaisnavas and others follow such a practice. In the following verses he will establish this opinion.
233 In the Padma Purna, Vratakhanda: ' Whatever good deeds one may have performed since birth are
destroyed on the day of Dvda by transgressing offered flowers.'
DDT: `Transgressing offered flowers' means to disrespect them by removing them. It does not
mean to step over them, for that is always forbidden in the worship of any divinity. In that case
the words'Hari' and`Dvdai would lose all meaning. This prohibition will be repeated further on

(13.26o). Amongst the prohibitions on Dvda it is said that Visnu should not be bathed during
the day.
234 In the Trailokya-mohana-pacartra: A Vaisnava should not bathe b-Iari on the day of Dvda,
otherwise the fruit of all his fortnightly duties will go to the demon Vskala:
235 ato div-nisiddhatvd rajany snpayet prabhum pavitra-damana-dvday- utsave tu na niy api
Because of this prohibition, one should bathe the Lord at night. However, on the festivals of
Pavitrropana- and Damanropana-dvda, one should not even bathe at night.
236 nityakrtya sampytha akty viprriv ca bhojayet kurvta dvda-madhye tulas prya pranam
After finishing one's mandatory duties one should feed the twiceborn according to capacity. Then, in
the middle of Dvda, one should eat tulas and break the fast.
DDT: Mandatory duties refer to the Vaivadevata-ritual, japa and such things. Even though in
verses such as A bit of food with tulas...' (9.393) food with tulas is always enjoined, it is
especially necessary when breaking the fast.
237 As it is said in the Skanda Purna:`One who has fasted should eat food with tulas on the day of
Dvda. It will destroy ten millions of sins!'
CONSIDERING DVADAI

IN BREAKING THE FAST

It is said in the Padma Purna:`When men transgress Dvda 238 t becomes very detrimental. It will remove
dharma, as when
one does not bathe in the Sarasvat:
DDT:'Transgres means when one does not break the fast within it. As when one does not bathe in the
Sarasvati' has the following meaning: when bathing at the confluence of the Gag, Yamun and
Sarasvat, one should cross over the Gag and Yamun and bathe on the other side, since one should
according to the rules first bathe in Sarasvat and then in the others. One who does not follow this rule
transgresses Sarasvat and she will thus take away that person dharma.
In the Skanda Purna:'One who transgresses Dvda when 239-241 the day of breaking the fast has arrived
and eats on Trayoda,
will take one hundred births in hell.' In the same book, in a conversation between Mrkndeya and
Bhgiratha (2.5.6.41): `The devotee who does not complete the Dvda throws his earlier merit into the fire
because of this: In the Krma Purna: `One should fast on Ekda and break the fast on Dvda. One should
not do that on Trayoda, since it would destroy the merit of twelve Dvdas:
Furthermore:'One should not overstep Dvda even by two 242-245 or three moments, for when
overstepped, Dvda will take away
ons earlier merit: In the Bhavisya Purna:`Whatever done during twelve years is certainly immediately
destroyed for the man who breaks his fast after Dvda: In the Dev-rahasya:'If one oversteps Dvda and
then breaks the fast, then one's bathing and so forth will all become fruitless. If Dvda is short one should
perform one's mandatory duties at sunrise, or if very short, after midnight but before midday.'
PERFORMING ONE S DUTIES

WHEN DVADAI IS SHORT 246-249 In the Bhavisya Purna: `O king, if

Dvda is very short one should perform his duties - such as bathing, worship, giving charity and performing
sacrifices - at sunrise: In the Padma Purna (6.37.85):`If Dvda is very short on a day of breaking a fast, one
should perform both the morning and midday duties at sunrise: Also, in the Nrada Purna (Z.Z.Zi):`Best of the
twiceborn, when Dvda is very short one should perform duties such as bathing, worship, giving charity and

performing sacrifices at sunrise: Devala and the Srada Purna say: `The daily duties should all be done during
the day, but if one is not able to complete them, they may be done at night:

BREAKING THE FAST IF

THERE IS VERY LITTLE TIME 25o-251 In the Skanda Purna:`On the order of
Sambhu, if one notices that the Dvda lasts even half a moment after midnight, one should quickly perform
all his duties up to midday. If the Dvda is so short that one does not have time to break the fast, one should
drink water. This is considered both eating and not-eating by the wise:
DDT: Since drinking water is not considered eating by the wise, one can eat later and avoid
the fault of eating twice. Also, since it is considered eating, one avoids the fault of
transgressing the Dvda.
252-256 Furthermore:`If one notices that the Dvda will last only two or three moments after sunrise, one
should perform duties such as bathing and worship during the night: In the Klik- and Srada
Purnas:`O king, when Dvda is very short one should perform duties such as bathing, giving in
charity and performing sacrifices at night. How is one to break the fast if there is very little time?
By water, then there will be no fault of eating
twice: Ktyyana says:`One performing a vrata without eating should chant a mantra to Hari and then break the
fast with water if there is a risk for the proper time to pass: And also: `Sandhya and such things are mandatory
duties, breaking the fast occasional. One should break the fast with water and then perform sandhya, etc:

PROHIBITION AGAINST BREAKING THE FAST ON HARI-VASARA dvdai prva

pdyas tatra ced dhari-vsarah 257 dvdaydhikyatas tisthet prana tatra ncaret
The first quarter of Dvda is Hari-vsara. If Dvda is of great length one should not break the fast during
this time. DDT:`Of great length' means continuing at least 18 hours
after sunrise. In that case one should not break the fast during Hari-vsara.
In the Vsnu-dharmottara:`The first quarter of Dvda is called 258-259 Hari-vsara. Those devoted to Visnu
wait until it has passed
before breaking the fast: And also:`The link between Ekda and Dvda is known as Hari-vsara, and it
consists of the last quarter of Ekda and the first of Dvda. During this time one should not eat:
OTHER RULES FOR DVDAI
In the Skanda Purna:`Honey, meat, wine, oil, exertion, anger, 260-262 sex, eating other people food, brass
utensils, betel nut, greed
and transgressing offered flowers: a Vaisnava should avoid these twelve on Dvda: In the Brahmnda
Purna:`Brass utensils, meat, wine, honey, speaking lies, exertion, travelling, sleeping in the daytime,
ornaments, stone-ground substances and masura-beans: a Vaisnava should always avoid these twelve on Dvda and he will be freed from all sins:
263-264 Brhaspati says:'Brass utensils, meat, wine, gambling, exertion, anger, sex, violence, untruth, greed,
oil and transgressing offered flowers: these twelve a Vaisnava should avoid on Dvda: And
also:`Brass utensils, meat, masura-beans, chickpeas, kodrava, sex, medicine and other people's
food: these eight should be avoided on Dvda:

MAHA-DVADAI 265-266 In the Brahma-vaivarta Purna, in a conversation

between Sta and Saunaka: `Unmlan, Vajul, Trispr, Paksavardhin, Jay, Vijay, Jayat and Ppanin: these eight
Dvdas are very auspicious. O twice-born one, they remove all sin! The first four are connected with a particular tithi
and the others with a particular star. They forcefully terminate sin: (267-28I)
MANDATORINESS OF MAHA-DVADAI

282-283 In the Brahma-vaivarta Purna: 'These eight Dvdas have been described by those learned in the
Purnas. If one of them is transgressed, they will destroy all one's merit: In the Padmaand
Mrkndeya Purnas the blessed Lord says: `Those who do not perform the eight Dvdas in
this world will stay in Yama abode until the end of the universe:
284-285 In the Skanda Purna, in a conversation between Brahm and Nrada, in connection with the vigil:
`One who neglects Unmlan, Vajul or Paksavardhin will stay in hell until fourteen Indras have
passed. One who on earth does not perform Trispr, dear to Visnu, will dwell in Yama's abode
until the rivers have flowed into the oceans:
DDT: By connection with Unmlan and the others mentioned in the Skanda Purna, the
quartet of Jay and so forth is also shown to be mandatory. Or then, within these eight the four beginning
with Unmlan are shown since they are predominating. They are indeed manda(286-292) tory. This is the
conclusion.
UNMLANI-VRATA The following is from the Padma Purna.`r Sta said: In days 293294 of yore Ambarsa ruled the earth. Once the great seer Gautama,
best of all ascetics, arrived in his court. Seeing him, the king got up from his throne, offered him gifts and
made him sit on the trone. With great devotion he then spoke to him.
`Sr Ambarsa said:"Welcome, tiger amongst sages! Please 295-296 be merciful! Now that you have come
to my house I am most
fortunate. Is your penance going well nowadays? Is your devotion to Sr Keava steady, not slipping out of
your heart, o tiger amongst sages?"
`Sr Gautama replied: "My practice is going well, o king, 297-3oI and my devotion to Krsna is most
steady. Best of kings, you al
ways protect the brhmanas. Are you well? O lord of men, what kind of devotional service to the Lord are
you engaged in? Do you daily see the Lord as a Slagrma? Do you always praise the water that has bathed
the lagrma stone? Do you daily take some of the bathing-water and drink it? Do you give some to the
Vaisnavas and then sprinkle the house with the rest? Do you smear your limbs with the remains of the oil that
has been rubbed on the lagrma? Do you every day touch a garland of Slagrma-stones to your head and
then wear it around your neck with great devotion?
"'O lord of the earth, do you honour the remains of Krsna 302-304 incense with devotion? O king, do you
perform rtrika to
Visnu and then pray with devotion? Do you devotedly carry the conch-water offered to Hari on your head?
Do you always touch offered items to your head and then give them to the Vaisnavas? Do you present the
food - with all kinds of ingredients - which the Lord of lords has tasted to Visvaksena and then enjoy it
together with the Vaisnavas?
"'Do you always devotedly praise Janrdana with the 305-309 Thousand Names? Do you offer the Lord
valuable incense and
sing and dance? Do you adore Madhusdana with durva-grass at the beginning of worship? O tiger amongst
men, do you
offer aksata to Keava? Best of men, do you every fortnight perform the Dvda-vrata that is pure
together with the vigil? Do you constantly worship Hari with great amounts of tulas leaves? Do
you wear tilaka made of gopcandana on your body? Do you at all times carry a garland made of
myrobalan fruits around your neck, and a garland made of tulas leaves, equal to ten thousand
sacrifices?

310-311 "`O king, do you always worship the Slagrma stone together with one from Dvraka, one that
bestows pleasure and liberation? Lord of the earth, do you recite the Bhgavata Purna in front of
Hari, and the story of Prahlda and the king of demons?
312-314 "`Master of the earth, do you seeing through the eyes of scripture always diligently restrain men
from performing a mixed day of Vsudeva? In a land where mixed days of Visnu are being
performed, the king is attacked by sin and becomes eligible for hell. One should give up the four
types of mixed days of Hari and celebrate the pure ones. They will liberate ten million relatives
from hell and lead them to heaven:'
315-317 Ambarsa said: "Best of brhmanas, everything that you have mentioned I do. I see this whole
world, moving and nonmoving beings, as consisting of Visnu. Best of seers, you, the embodied
Visnu, have now come to my home. Please describe to me, o brhmana, a Vaisnava vrata that
fulfills all desires. O best of seers, one which, when performed, leaves nothing else to be done,
and which ensures that one will never return from the world of Visnu!"'
318-32o And then (6.35.29-68): `Sr Gautama said: "Hear, lord of the earth! I will describe a great Vaisnava
vrata to you. The merit that is born from this Dvda I have not told anyone. O great king, you are
a Vaisnava. Hear with devotion the Vaisnava vrata which is most secret amongst men devoted to the
Lord. It is called Unmlan. Previously Visnu, being pleased, mercifully explained it to me. Now,
king, I will pass it on to you.
321-329 "`When a pure Ekda lasts beyond sunrise the next day, that second day is called Unmlan. It
certainly destroys heaps
of sin. Whatever merit is connected with all holy places and sanctuaries in the three worlds, sacrifices, Vedas
and austerities is not equal to even a minute fraction of it. I have neither heard of nor seen anything equal to
Unmlan. Prayga is not equal to it, nor Kuruksetra, K, Mathur, Puskara; rivers Rev, Sarasvat and
Kalind; the fields of Pindraka, Prabhsa, Harakevara; the mountains of Himlaya, Meru, Gandhamdana,
Malaya, Vindhya, Naisadha; rivers Godavari, Kaver, Candrabhg, Devik, Tp, Payosn, Sipr, Candan,
Carmanvat, Saray, Gandak, Gomati, Vip nor the great Sona. O king, what is the use of more words? There
is no God higher than Keava, and nothing equal to Unmlan. All the sins of those who observe Unmlan and
worship Keava are thrown into the fire.
"`Lord of the earth, according to the rules one should wor- 330 ship Govinda with the name of the month
in which the Unmlan tithi falls.
DDT: After describing its greatness he now speaks about the worship from this verse up to verse
351.`The name of the month': The twelve months, beginning with Mrga, have names of Visnu
connected with them, beginning with Keava and ending with Dmodara. The corresponding name
should be used, and also the form with its respective placement of weapons.
"`One should fashion a golden form of Mdhava with the 331 name of the month and then worship Vivarpa
with faith
and devotion according to one's means.
DDT: `Vivarpa' means He whose form is entirely lovely, or then it means that one should worship the
Lord together with his limbs and weapons.
"`One should also establish a kumbha: a pot decorated with san- 332-334 dalwood paste, flowers and aksata
and a tie of a garland, with
pure water and a little gold, a diamond, a sapphire, a ruby and a pearl inside. On top of it a copper vessel filled
with wheat or rice should be placed. Govinda should be established on this kum
bha, and be bathed together with saffron, aloe and sandalwood. Then one should smear Visnu with
fragrant oil.
DDT: The idea is that one should establish a kumbha and then.bathe the Lord upon it with
milk, yoghurt, ghee, honey, sugarwater, and so on. The mantra for installation is:
ehy ehi tva jaganntha vaikuntha purusottama parivraganopeta laksmy saha jagatpate
`Come, come, Master of the universe, o Penetrating one, Supreme person, together with your
associates and with Laksmi, o Lord of the world!'

The Lord should be called with this and then installed with the mantra beginning with
'mano jtir'. One should offer sandalwood, flowers and so on with a mantra consisting of the
particular name of the Visnu being worshipped.
335-338 "`O seer amongst kings, one should then offer two garments, a sacred thread and an upper garment,
shoes and a canopy above the head. One should then, in order to please Mdhava, give away nice
waterpots, grains, sesame, silver, cloth, sweet rice and flour. Having offered Mdhava a couch with
all utensils, Vaisnavas should with great devotion worship the worshipable one with incense,
lamps, food, fruits, leaves, tulas leaves and seasonal flowers.
339-34I "'The following mantras should be used: The name of the month for the feet, Vivarpine namah
(obeisance to Him who embodies all) for the knees, Kmapataye (Lord of love) for the private
parts, Ptavsase (Who wears yellow clothes) for the hip, Brahm-mrti-bhrte (Who takes the form
of Brahm) for the navel, Vivayonaye (Origin of the world) for the belly, Jnagam yya
(Attainable by wisdom) for the heart, Vaikuntha-mrtaye ( Whose form pervades all) for the neck,
Urugyya ( Widestrider) for the brow, Ksatrnta-krine (Destroyer of the ksatriyas) for the arms,
Sureya (Lord of the gods) for the upper limbs and Sarvamrtaye (The form of all) for all the
limbs. The honourable weapons should with devotion be worshipped with their own names.
DDT: Here worship of all the limbs is described. All the names should be followed by namah (obeisance
to). With these mantras one should worship the respective places.
"`One should then offer arghya with coconuts or other fruits. 342-343 The fruit should be placed on a conchshell together with san
dalwood and flowers, and all should be tied together with one thread. With these mantras the arghya should
be offered according to the rules:
devadeva mahdeva mahpurusa prvaja 344
vivardhana

subrahmanya namas te tu punya-krti-

"'O God of gods, Great God, Great Person, Firstborn, Dear to the brhmanas, bestower of fame and merit,
obeisance to you! oka-moha-mahppn mm uddhara bhavrnavt 345
sukrta na krta kicij janmntara-atair api
"'Lift me up from lamentation, delusion and great sin, the ocean of worldly existence! In even a hundred
births I have not done anything good.
vratennena devea ye cnye mama prvajah 346
mrtyuvaa gatah
ye bhavisyanti ye 'tth pretalokt samuddhara

viyoni ca gat cnye ppn

"'O Lord of gods, lift up my ancestors and also others who have taken abominable births or through sin
entered the abode of Death, who are to come or who have passed on, from ghostly existence.
rtasya mama dnasya bhaktir avyabhicrin 347 dattam arghya may tubhya bhakty grhna
gaddhara
"`I am unhappy and unfortunate, but my devotion is unflinching. Devotedly I have offered You this arghya.
Please accept it, o Carrier of the club!
`By hymns, offering lamps, songs and dance one should fully 348-352 please Hari, and by gifts of cloth,
cows and food one should
please the guru. The Vaisnava should then perform the vrata
without engaging in any kind of cheating, and also perform the vigil in order to please
Padmanbha. At the end of night, when the vrata is about to end, he should offer it to the guru. O
king, when he has offered it to the guru, the vrata is completed. He should per form his daily duties
and then eat together with brhmanas. The rest of the day should be spent for instance by listening

to stories about the Lord. One who performs the Unmlan-vrata in this way will dwell in the abode
of Visnu for one thousand times ten million kalpas:"
353-355 And also: `One who performs this Unmlan-vrata becomes rich, lives long, gets sons and wisdom.
The performer will not go to hell.' In the Brahma-vaivarta Purna, in a conversation between Sta
and aunaka: As long as people do not perform the Unmlan-vrata, they will have sin in their
bodies and be unhappy, tortured by Yama. The great seers declare that the gift given away or the
offering offered on Unmlan will be eternal: VAJULI-VRATA
356-358 In the Padma Purna, in a conversation between Gautama and Ambarsa:`Vajul, dear to Hari, is
when Ekda is pure and Dvda also, and Dvda furthermore continues into Trayoda.
Whether Vajul falls in the light or the dark fortnight, one should eat on Ekda and perform the
vrata on Dvda. One should break the fast in the middle of the second day of Dvda, and not on
Trayoda. O king, one who does this attains the fruit of ten thousand sacrifices.

THE MANTRA OF DECLARATION 359 dvdayn tu nirhrah pran cpare 'hani

dharmrtha-kma-moksrtha karisye vajul-vratam
"For the sake of piety, wealth, enjoyment and liberation I will perform the Vajul-vrata by not
eating on Dvda and by breaking the fast on the next day:'
'One should bathe in a river, tank, lake or at home and then 360-363 perform one's daily duties. Having
fashioned a form of Nr
yana out of a small amount of gold one should put it in a bejewelled jar and on top a vessel of copper. One
should according to one means offer a canopy, a peacock-feather or a flute, shoes and a pot of brass with
ghee. The copper vessel should be filled with wheat, and the Lord should be bathed and offered nysa. One
should smear Him with oil, and then the kumbha should be covered with two cloths.
`The kumbha should be tied with a flower-garland and 364.-367 then the Lord inside should be
worshipped. The Lord should
then be offered beautiful, fragrant flowers. The following mantras should be used: Nryanya namah
(obeisance to Nryana) for the feet, Keavya for the knees, Mdhavya for the thighs, Kmdhipya
(Highest Lord of love) for the private parts, Govindya for the hip, Mdhavamrtaye (Whose form is spring)
for the navel, Vivarpya for the belly, Kaustubhadhrine ( Wearer of Kaustubha) for the chest, Vaikunthya
for the neck and Jyotrpine ( Whose form is light) for the eyes, Sahasra-rsya (He who has a thousand
heads) for the head and Vivarpine (Embodying all) for all the limbs. The weapons should be worshipped
with their respective names. Thus God should be worshipped.
`Then one should offer arghya with a beautiful coconut ac- 368 cording to the rules, on top of a
conchshell filled with water, aksata and flowers:
nryana jaganntha ptmbarajanrdana 369 mm uddhara mahvisno narakbdeh santana
"`O Nryana! Lord of the universe! You who wear yellow garments! Janrdana! O great Visnu! O eternal
one! Please lift me up from the ocean of hell!
sapta-kalpa gata ppa yat krta mama prvajaih 370 anenrghya-pradnena sakalan tat
pranayatu
mukti prayntu pitaro may saha jagatpate
"`Whatever sin my forefathers have committed during seven kalpas, please let all that be destroyed
through this offering of arghya. Lord of the world, may my ancestors and I attain liberation.
371 may tavrghya-dnena ye cnye pitaro gath vasantu tvat-sampe 'dya deva-deva janrdana
"`O God of gods, Janrdana! May my forefathers and also other deceased dwell near You today by
this offering of arghya.

372 vrata samprnatm ytu vajul-sambhava mama daam-samyutam deva yat krta dvdasivratam ajnd athav jnt pariprna tat astu me
"`Lord, lead my Vajul-vrata to completion. If this Dvdavrata that I have performed has been
connected with Daam either unknowingly or knowingly, let it still be complete:'
373-377 `One who thus nicely offers arghya to the bane of Madhu will stay in the splendid world of Visnu for
a thousand kalpas. Higher than a thousand Agnistoma-sacrifices is the Avamedha, and higher than
a thousand Avamedhas is the Vjapeya. Higher than a thousand Vjapeyas is the Pundarkasacrifice, and higher than a thousand Pundarkas is the Sautramani. Higher than a thousand
Sautramanis is the Rjasya-sacrifice, and higher than that, o king, is Vajul. Men who call
out"Vajul!" in the age of Kali destroy sin from ten thousand births!
378-38o After worship, offering arghya and giving donations one should offer incense, food and lamps to
Visnu and then fully honour the guru. One should give him cows, land, grain and money. One
should do this honestly in order to complete the vrata. When the guru is pleased, Visnu is pleased,
not otherwise. Therefore, one should worship the guru to please the Carrier of the disk.
381-385 At night, one should keep vigil and listen to narrations about Visnu. One should enthusiastically
recite the Gt, the Thousand Names of Visnu and the Purna spoken by uka in order to please
Hari. Anyone who recites or hears recieves the
fruit of donating a thousand cows for each book! One should also sing, dance and play music in front of Hari.
At sunrise, the God and everything else should be given to the guru and one should ask the Lord of gods and
especially the guru for forgiveness. After performing all the occasional duties one should eat together with
friends:
In the Skanda Purna, in a conversation between Brahm 386-389 and Nrada, in connection with the
vigil`The sin of forbidden
sexual relationships or eating what one should not eat, is destroyed on the day of Vajul. The sin of stealing
land, or stealing from God; the sin of cheating with jewels or scales; of stealing gold; sin done unknowingly
or knowingly; in an earlier birth or in this birth: all is removed by performing a single day of Vajul. One
will have no mental suffering and no illnesses causing excessive suffering.'
In the Brahma-vaivarta Purna, in a conversation between 390 Sta and Saunaka: `O twice-born one, on
the day of Vajul
He who rides on Garuda leaves His abode, goes to earth and makes His dwelling there.
DDT: `There means amongst those who perform the Vajul-vrata. In another reading it says that he
'gives wealth', meaning that He gives what people want or that He fulfills the desires of those who desire
riches.
`When Yama, son of the Sun, sees a brhmana averse to Va- 39I-393 jul he excitedly makes an agreement
with Citragupta. "This
fool, averse to the vratas of Visnu will come to my abode. Remove all good deeds he has already performed!
This person is nothing but a headache for me, he always torments me:"
Furthermore: `Vajul is equal to the best of all vratas, the 394-399 king of all holy places, the gift of all
gifts. A person who at that
time gives food to the twice-born with faith will attain the abode of Krsna even if he is a sinner. One who at
that time worships Laksm and Nryana made of gold and gives donations of food according to his means
will attain Vaikuntha. O brhmana, if men who have fallen from their duties through
lust, greed or stupidity perform Vajul, they will be rid of three generations of sin. Indeed, to fast
on Vajul is the goal of all scriptures, the opinion of all learned men, established by all righteous
men. A man who performs Vajul by fasting and by honouring the brhmanas according to his
means will indeed go to the highest abode:

TRISPRA-VRATA 400-401 In the Brahma-vaivarta Purna:'When the

Madhusdan Dvda falls on the bright fortnight of the month of Vaikha it is known as Trispr, and it

destroys ten millions of sins. If this Madhusdan Dvda in Vaikha moreover falls on a Wednesday, it will
fulfill all the desires of men:
4o2-404 In the same book, Dvrak-mhtmya:'If Ekda is in the beginning, Dvda in the middle and
Trayoda at the end of the same day, one should fast, worship and sing in a temple of Krsna on
that rare occasion. By a single such fast one attains the fruit of ten thousand sacrifices. In the age
of Kali, during this day the vigil at home is a hundred thousand times and the dancing ten million
times more effective, what to speak of doing these things in a temple of Krsna:
405-408 In the Padma Purna, in a conversation between Sanat-kumra and Vysa (6.34.2-77):"Now listen
with attention! I will tell you about the great Trispr-vrata, which eradicates all offences and
sins. The vrata for Visnu called Trispr bestows pleasure to materialists and liberation to the
desireless. Listen to my narration! Great sage, if someone in the age of Kali al ways glorifies
Trispr, Keava is personally honoured by him. Stern preparatory rites cannot take away all sins,
but simply mentioning"Trispr' can doubtlessly do that.
409-411 `The Agamas, Purnas, all the holy places, performing many vratas or worshipping the gods cannot
lead to liberation if one has not performed Trispr. For the sake of liberation the God of gods has
created this queen of tithis. O brhmana, to those controlled by their senses, who have no
understanding of medi
tation or the object of meditation, who are addicted to enjoying lusty desires, Trispr immediately awards
liberation.
'Previously, I was present when Visnu, carrier of the Cakra, 412-414 explained this to akara, four-faced
Brahm and others on
the banks of the ocean of milk: "I give liberation to those who perform Trispr, even if they do not control
their senses or know no Sakhya-philosophy." Therefore, best of sages, perform Trispr, giver of liberation,
in the company of saints! Great sage, give up Sakhya!
'If Trispr falls in the light fortnight of Krttika and on a 415-420 Wednesday it destroys ten million sins.
O seer, on this day Mahevara fasted and was freed from the sin of murder. By
fasting on Trispr at the advice of Bhrgu, the scull of the brhmana immediately fell from his hand. O great
sage, by fully fasting on Trispr eight generations of powerful forefathers got rid of the sin of killing
thousands of brhmanas. Through the advice of Mdhava, goddess Gag became liberated from the sins of
Kali by fully fasting on Trispr. By not eating on Trispr the sin of killing thousands of brhmanas is
destroyed, what to speak of lesser evils.
`O best of brhmanas, liberation does not appear in Pra- 421-423 yga, K, Gomat or a temple of Krsna,
but through fasting
on Trispr. Only by dying in Prayga or K, and only by bathing in Gomat does one attain liberation, not
otherwise, but by fasting on Trispr one attains liberation even at home. Through Sakhya-philosophy it is
very difficult to achieve liberation for someone who has uncontrolled senses and who is attached to lusty
desires. Therefore, o best of the brhmanas, perform Trispr, giver of liberation!
'r Vedavysa said: "What is this Trispr-dvda like, 0 424 best of sages? Please now tell more about
this liberator of men!"
'Sr Sanatkumara replied:"O brhmana, Mdhava once spo- 425 ke about Trispr, giver of great boons, on
the banks of the
Prc Sarasvat, in front of Jhnav Gag:'
`Sr Jhnav said: "In the age of Kali, people carrying the 426-427 burdens of enormous sins such as those
of killing brhmanas,
bathe in my waters, and by these hundreds of sins my body is burned and defiled. O Lord, You
who ride on Garuda, how shall I be freed from these sins?"
428-43I `Sr Prc Mdhava said: "Without a doubt I will instruct you, child. Do not cry! Before me is my
abode, Srsthala. O best of goddesses, there in front of me flows Prcdev, Sarasvat. If you
bathe there you will become magically cleansed. Where Prc Sarasvat is, without a doubt there
I also reside together with hundreds of millions of holy places and gods. Where Prc Sarasvat
is, all sins are destroyed, especially in front of me, and especially in the age of Kali:'
432 `Sr Jhnav said:"Lord of gods, I am not able to always go there. O Mdhava, please tell me how I
can get rid of sin here!" 433-435 `Sr Prc Mdhava answered: "Higher than the Sarasvat,

millions of holy places, millions of sacrifices, gifts, vratas, austerities, muttering mantras,
Sakhya or Yoga is Trispr, awarder of the fruit of the four stages of life. Celebrate this vrata,
beautiful one! O best of rivers, in whatever month it falls, whether in the light or dark
forthnight, you should perform it. It will take away your sin:'
436-437 `r Mandkin said:"O Mdhava, please tell me what this Trispr is. Tell me today also about its
greatness. When Daam, Ekda and Dvda all occur on the same day, that is called Trispr.
Lord, is it like this? O master, I do not know, so please tell me:'
438-44I `r Prc Mdhava replied: "O goddess, the Trispr you have described is demoniac! It should be
diligently avoided, like a sannysi without vows. It gives life and strenght to the demons and
devils. It should be carefully avoided, like a menstruating woman. Just like one always avoids
contact with a woman in her monthly courses, so Vaisnavas should avoid my day if it has been
touched by Daam. O Jhnav, one who has my grace gets hundreds of thousands of sins
destroyed, but those who are without it, Trispr will lead into misfortune.
442-446 "`When Ekda, Dvda and at the end of night Trayoda are combined, that is known as Trispr,
not when Daa
m is involved. One who performs a vrata when Ekda is combined with Daam drinks poison and eats the
excrement of dogs. Knowing this, never celebrate my day when it is combined with Daam, for it will
destroy all the merit of millions of lives. If there is doubt, especially if the fortnight is lenghtened, then on my
order one should always perform my dear Dvda. Those devoted to me should on my order celebrate my
day and know how to make sure that it is not contaminated by Daam:'
`r Vedavyasa said:"O brhmana, tell me about the rules I 447 am to follow!"
`r Sanatkumra replied: "One should according to one's 448-450 means fashion a form of Dmodara of
gold. One should take a
vessel of copper and fill it with rice. One should also fill a jug with pure water, some gold, a diamond, a
sapphire, a ruby and a pearl, add some camphor and aloe and tie it with a flower garland. One should perform
nysa, bathe the Lord and smear Him with oil. Then one should devotedly cover each jar with a cloth.
DDT: One should perform nysa on both the vessel and jug. This applies in the previous cases also.
"`Then under the direction of the guru one should perform 45I-453 worship with mantras, beautiful seasonal
flowers and soft
tulas leaves. One should offer a parasol with a stick of bamboo, sandals covered with cloth, splendid
foodstuffs and many fruits. One should also offer a sacred thread, an upper cloth and a beautiful, strong and
long cane of bamboo.
"`Dmodarya for the feet, Mdhavya for the knees, Kma- 454-458 pataye for the private parts,
Vmanamrtaye (He who takes
the form of Vmana) for the hip, Padmanbhya (Lotusnaveled one) for the navel, Vivamrtaye for the belly,
Jnagamyya for the heart, rkanthya (He who has a beautiful neck) for the neck, Sahasra-bhave
(Thousand-armed one) for the arms, Yoganyakya (Lord of Yoga), Urugyya for the brow, Sahasra-irase
(Thousand-headed one) for the head, their own names for the weapons and Crurpine namah (The
very form of loveliness) for all the limbs. With these names one should devotedly worship
according to the rules and then likewise offer arghya with a beautiful coconut tied with a string to
a conchshell filled with water. This is the mantra:
459 smrto harasi ppni satya yadijanrdana duhsvapna durnimitta ca manaso durvicintitam 46o
nraka ca bhaya deva bhaya durgati-sambhavam
bhayam anyan mahdeva aihika pralaukikam 461 sarva naya me visno
grhnrghya janrdana mama bhaktih sadaivstu dmodara tavopari
"`If it is true that You take away sin just by being remembered, Lord, then take away my
nightmares, bad omens, bad thoughts, fear of hell, fear of taking a horrible rebirth and all other
fears, of this world or the next. O great God, o Visnu, destroy them all for me! Janrdana, please
accept this arghya! May my devotion always be directed to You, Dmodara.

462-466 "`Then one should offer rtrika with incense, lights and foods. O best of sages, having done all this
according to the rules one should carry the conch of Hari on one's head and then honour one's own
guru. One should give him pure clothes, sandals, a parasol, a decorated waterpot, food, betel nuts,
grains and money, and worship him with sandalwood, garlands and so forth. After having
worshipped the Lord of the god of gods one should perform the vigil of Hari by singing, dancing
and reading the scriptures. At the end of night one should again properly offer arghya to the Lord.
After performing duties such as bathing one should eat together with brhmanas:"

PAKSAVARDHINI-VRATA 467-472 In the Padma Purna it is stated by Brahm

(6.36.2, 4-22): `If the New Moon or Full Moon tithi is full, that is longer than 24 hours, and continues into the
next day, then the preceding Dvda is Paksavardhin, equal to thousands of Avamedhas. O
best of the brhmanas, now listen to the rules for its worship! After fully worshipping Visnu with mantras, one
should please Him by an offering of arghya. One should install a new kumbha, filled with water and smeared
with sandalwood, with some gold, a diamond, a sapphire, a ruby and a pearl inside and tied with a flower
garland, and upon it a vessel of copper filled with rice. One should fashion a form of Mdhava out of gold, and
then bathe this God with milk, yoghurt, ghee, honey and sugarwater. Then one should smear Him with saffron,
aloe and sandalwood. One should offer a pair of cloths, a parasol and shoes.
`Now one should worship the Lord of gods, situated on the 473-476 kumbha, with Padmanbhaya for the
feet, Yogamrtaye for the
knees, Nrsihya for the thighs, Jnapradya (Giver of knowledge) for the hip, Vivanthya (Lord of all) for
the belly, Srdharya (Abode of the goddess of fortune) for heart, Kaustubha-kanthya (Whose neck is adorned
with the Kaustubhajewel) for the neck, Ksatrntakya for the arms, Vyomamrtya (Whose form is space) for
the brows, Sarvarpine for the head, their own names for the weapons and Divyarpine namah (Obeisance to
Him whose form is divine) for all the limbs. Having worshipped according to the rules one should then offer
arghya with a beautiful coconut to the God of gods, carrying the disk. This mantra should be used:
saritsrrnava-potya ppakaks-mahnala 477 narakgni praamana janma-mrtyu jarpaha
m uddhara jaganntha patita bhava-sgare 478 grhnrghya may datta padmanbha namo
tu te
"'O boat on the ocean of repeated birth and death, great fire for heaps of sin, extinguisher of the fires of hell,
remover of birth, death and old age, o Lord of the universe, please save me! I have fallen into the ocean of
worldly existence. Accept this argya that I offer. Obeisances to You, lotus-naveled one:'
`One should then offer attractive, tasty and juicy fruits to 479-484 Mdhava and also incense with aloe,
camphor, ghee and bdel
lium with devotion to the Lord. Also, a lamp with ghee or sesame-seed oil should be offered.
When one has done all this according to the rules, worship of the guru should be performed. One
should give the guru clothes, a turban, a jacket and money according to one's means. One should
offer him food and betel and then fully please him by giving him the offered arghya. Then one
should pass the day engaged in one's own business or as one is able, if poor, and then perform the
vigil with song and dance:
JAYA-VRATA 485-486 In the Brahm Purna, in a conversation between
Vaistha and Mandhtr: `If the moon is in the asterism Punarvasu on a Dvda in the light forthnight, that
Dvda is known by the name Jay, and it is the foremost of tithis. A person who fasts on that day will not
fall into terrible hell, but without a doubt attain a fruit equal to that from sacrifices such as the Agnistoma:
487 jay-vratam anustheyam yathaivonmlan-vratam

The Jay-vrata should be celebrated just like the Unmlan-vrata. 488 As it is said by
Mrkndeya: `One should perform the Jayvrata in a place where the water that has bathed a lagrma
and that which is mixed with tulas is present:
DDT: The Jay-vrata should be performed at places such as the confluences of rivers.

VIJAYA-VRATA 489-492 In the same place in the Brahm Purna:`When

the asterism Sravana is present during Dvda in the light fortnight, that tithi is called Vijay, and it is the
very best of tithis: In the Visnu-dharmottara: `When the asterism Sravana is present during Dvda in the
light fortnight, that most meritorious Dvda is known as Vijay. For men, bathing at that time is like
bathing at all holy places, and having worshipped at that
time, one attains the fruit of a whole year's worship. By chanting one mantra one attains the fruit of chanting a
thousand times. The merit of giving gifts is thousandfold, so also feeding the brhmanas, sacrifices and fasting.'
RULES OF THE VRATA
dau gururiv namaskrtya tatah sakalpam caret 493 ara-rgadharam devam sauvarnarri racayettath
Having first bowed to the guru one should declare the vrata. Then one should fashion a golden image of the
Lord carrying bow and arrow
MANTRA OF DECLARATION
dvdayn to nirhrah sthitvham apare 'hani 494 bhoksye trivikramnanta aranam me
bhavcyuta
`O Trivikrama, o Ananta! On Dvda I will remain fasting and on the next day I will eat. Acyuta, please be my
shelter.'
sopavtan to kalasam prvavat sthpayed vrat 495 patram tad-upari nyasyet tmram vainavam
eva v
The one performing the vrata should as previously establish a vessel with a holy thread and place a jar of copper
or bamboo on top of that.
tatropaveya samsthpya devam vsada-candanaih 496 lipya ubhram vasane dadyc chatra ca
pduke
The Lord should be invited and established there. He should be anointed with pure sandalwood, and then one
should offer two cloths, a parasol and sandals.
vsudevyeti irah rdhryeti vai mukham 497 krsnyeti ca kantham vai vaksa1~ rpataye iti
498 astrastra-dhrine bhum kakse ca vypakya vai giryodaran medhram trailokya jananya ca
499 jaghanav crcayed vidvn sarvdhipataye iti sarvtmane iti pdv evam agni pjayet
The limbs of the Lord should by the wise be worshipped with the following mantras: Vsudevya for
the head, Srdharya for the face, Krsnya for the neck, Srpataye (Husband of the goddess of fortune)
for the chest, Sastrstra-dhrine (Carrier of weapons for striking and throwing) for the arms,
Vypakya (Pervading one) for the side, Girya (Lord of the mountain) for the belly, Trailokya

jananya (Source of the three worlds) for the penis, Sarvdhipataye (Highest Lord of all) for the
buttocks and Sarvtmane namah (Obeisance to the Self of all) to the feet.
DDT: The limbs are listed here in reverse order. THE ARGHYA-MANTRA FOR VIJAYAVRATA
0o akha-cakra gad padma- sraga-ara-bhsita grhnrghyam may dattam prgupne namo tu to
`O You who are decorated with the conch, disk, club, lotus, bow and arrow, please accept this arghya
which I offer. Obeisances to You, Carrier of the bow!'
5oi ity arghyav prvavat krtv dhpa-dpau samarpya ca ghrta-pakva-praghnni naivedyni nivedayet
After presentling arghya as before, incense and lamps should be offered, and foods cooked in ghee.
502 tmbldni dattvtha krtv jgaranam nii prtahsntvrcayitveam puspjalim athrpayet
One should also offer things such as betel and keep vigil at night. At sunrise one should bathe and then offer a
handful of Rowers to the Lord.
THE PRAYER~MANTRA FOR VIJAYA-VRATA
namas to astugovinda budha-ravana-samjaka 503 aghorarri cksayar krtv sarvasaukhya-prado
bhava
`May there be obeisances to You, Govinda, known as Wednesday and rvana! Make me fearless and eternal,
give me all happiness!'
iti prrthya tatah sarvam dattv crghyas pratosya hi 504 bhakty viprn bhojaytv sukham
pranam caret
After praying like this, one should happily give away everything, including the arghya. With devotion one
should feed the brhmanas and then joyfully break the fast.
bhadre msi budhasyhni yadi syd vijay-vratam 505 tad sarva-vratebhyo ya mhtmyam
atiricyate
If, during the month of Bhadra, Vijay-vrata happens to fall on a Wednesday, then the greatness of that day
exceeds that of all other vratas.
DDT: Here he describes the fruit of the vrata at a specific time. The reason for this is that that time
corresponds with the appearance of r Vmanadeva. Likewise also further on (i.548-660).

JAYANTI-VRATA In the Brahm Purna: `When the constellation Rohin ap- 506-509
pears on a Dvda in the light fortnight, that tithi is known by
the name Jayant, and it takes away all sin. Whatever great or small sins one has performed during seven births
meet with
destruction if Govinda at that time is worshipped with devotion: In the Skanda Purna, in a discussion between
Brahm and Nrada: 'Remover of all sin, bestower of the fruit of all meritous deeds: Dvda combined with Rohin
is the wonderful vrata called Jayant: Furthermore: `The .life of people who spend their time without the day of
Jayant is defect, it passes in vain:

RULES FOR THIS VRATA

510 guru pranamya samprrthya grhnyn niyama krt krsnais tilai ca madhyhne snyd dhtrphalena ca
The performer should bow to the guru, ask him questions and accept rules. At midday he should bathe with black
sesame seeds and myrobalan.
DDT: The rules for turning to the guru and asking him questions are described by Brahm to Nrada in the
Skanda Purna: 'First one should go the house of the guru and then follow rules. One should put one head to
his feet and touch them with the head. With hands folded in supplication one should then ask the guru thus:
"Best of the brhmanas, o master, please give me the rules for Dvda!"' Then, in the same book: `One should
first accept the rules, beginning with giving up the toothbrush. Through rules one attains the fruit, nothing good
comes without them: These rules should be understood to be the ones already described in connection with
Ekda.
Then he describes rules for this Dvda. One should bathe with sesame and myrobalan, using the
myrobalan for anointing the head and the black sesame for washing the limbs. This is also described in the
same book: At midday on the day of fasting one should bathe with black sesame-sees and anoint the head with
the fruit of myrobalan for the greatest auspiciousness:
THE MANTRA OF DECLARATION
jayantyn to nirhrah vobhte paramevara 511 bhoksymi pundarkksa arana caranau tava
'O Highest Lord, I will fast on Jayanti and eat on the next day. O Lotus-eyed one, Your feet are my shelter!'
prvavat sthpayet kumbha tasyopari ca bhjanam 512 hairanya rjata tmra vainavani v tilair bhrtam
As before, one should establish a kumbha and above it a vessel made of gold, silver, copper or bamboo, filled with sesameseeds. DDT: As before means `One should install a new kumb
ha, lled with water and smeared with sandalwood, with some gold, a diamond, a sapphire, a ruby and a pearl in side
and tied with a flower garland, and upon it a vessel of copper filled with rice' (13.4~o), just as was described in
connection with the Paksavardhin-vrata. This is also described in the Skanda Purna: 'Having performed the midday
duties one should establish a whole jar, filled with pure water and some gold, a diamond, a sapphire, a ruby and a
pearl. It should be perfumed with pure sandalwood, camphor, contain some good incense and be tied with a garland
of nice flowers:
On top of this kumbha another vessel should be placed. He gives different alternatives for that vessel in or der of
preference. About this the Skanda Purna states: `Upon that one should faithfully place a vessel of gold. In the
absence of that, o sage, it can be of silver, copper or bamboo:
tatra ca snpita haima devak-stana-pyinam 513 mtr-vaktreksaka deva niveyvahayed vrat
The performer of the vrata should there place a golden image of the Lord, drinking from the breast of Devak and gating at
her face, and then install it by bathing.
DDT: One should fashion a golden form of Devak and then one of the Lord sitting in her lap, drinking from
her breast, according to the descriptions in scripture, place that on the above mentioned vessel, and then
install it. How? By bathing with milk and so forth. The details of the-Lord's form are given in the Skanda
Purna: `Upon the vessel one should place the queen, made of gold and according to the descriptions,
smilingly offering her breast to her son. Drinking from the beautiful breast of His mother, His face is
smeared with milk. With great love He incessantly gazes at His mother face:

THE MANTRA FOR INSTALLATION DURING JAYANTI-VRATA

514 ehi ehi jaganntha vaikuntha purusottama parivraganopeta laksmy Baba jagatpate
`Come, come, Master of the universe, o Penetrating one, Supreme person, together with your associates and with
Laksm, o Lord of the world!`
5I5 pratisthpya manojtr iti mantrena vaisnava1~ pdydn upakalpynulepanair anulepayet
After installing with the mantra beginning with `mano jt', the Vaisnava should offer articles such as water for
bathing the feet, and then anoint Him with ointments.
DDT: `With ointments' means that one should anoint the Lord, using a stick of tulas, with sandalwood paste
perfumed with sadal oil, saffron, camphor, aloe, musk, etc. This is also described in the Skanda Purna: `O
greatly fortunate one! Using a stick of tulas one should anoint the Lord with sandalwood paste mixed with
saffron, camphor, aloe, lotus oil, sandelwood oil, perfume from Kashmir and musk: This should be done as
as described in earlier verses.
vastrayugma sita dattv puspdni samarpayet 516 dpn prajvlayec chakty kuryt kusuma-mandapam

One should offer two white cloths, and then Rowers and so on. One should burn lamps and according to capability construct
a pavillion of flowers.
DDT: `Flower means mallik ( Jasminum Zambac), mlat ( Jasminum Grandiflorum), campak (Michelia Campaka), etc:And so on' means tulas blossoms and leaves, bilva (Aegle Marmelos, wood-apple)- leaves, and so forth.
Also fruits such as bottle gourd and coconuts are included. The Skanda Purna says: `Greatly fortune one, with great
devotion Janrdana should be worshipped with flowers such as mallik, mlat, campak and ketak (Pandatus
Odoratisimus), white and black oleander (Nerium Odorum), ythik ( Jasminum Auriculatum), atapatra and many
other kinds of flowers according to season; with unbroken bilva leaves and tender tulas leaves and with fresh and
beautiful coconuts, dates, pomegranates, bjapra (Andropogon Saccharatus), betel nuts, grapes, maces and bananas.`
gita-vdydibhil7 nti- pthaih stotrai ca krtanaih 517 rabhetathah pjriz gurum sampjya bhaktitah
After fully honouring the guru one should without duplicity begin the worship with song, music, invocations of peace,
hymns and praise.
DDT: `Hymns' are also explained in the Skanda Purna: `Recitations of peace, readings of scripture and reciting the
Gt: these are the three first. The Thousand Names of Visnu are the fourth and the Liberation of the El ephant the
fifth. The childhood activities of Visnu should be recited again and again:
`Without duplicity': one should be honest in the worship of the Lord, beginning with worship of the guru. About
this the same book says (5.3.io3.i83): `In offering rddha, giving donations, celebrating festivals, visiting holy
places and performing vratas and sacrifices one must not be duplicious if one desires the goal of religion: The
Bhavisya Purna says (i.i69.q~): 'When one under the influence of illusion does not follow all the rules
one will not attain the result, but is called an offender of the gods:
First the guru should be completely honoured, only then should the worship begin. This is the described
in the Skanda Purna: `One who oversteps the guru, instructor in duties, will lose his religiosity, wealth and
enjoyment, indeed, all that he desires. According to one's means one should devotedly give him cows, land,
gold, property, white rice, cloth, ornaments and sweet words. After this one should worship Devak and
Keava.'

THE WORSHIP OF DEVAKI

pjayisymi bhto bhavabhayasya to

5i8 adite devamtas tvar sarva-ppa pranini

atas tvv

`O Aditi, you are the mother of God, remover of all sin. Now I will worship you, for I am struck with the fear of
worldly existence.
519 pjitsi yath devail7 prasann tvam varnane pjit me tath bhakty prasdar kuru suvrate
`Beautiful one, just as you are pleasingly worshipped by the gods, so you are now worshipped by me with
devotion. Be merciful, o vinous one!
520 yath putrar barim labdhv prpt to nirvrtih par tm eva nirvrtir devi svaputrt darayasva me
'Queen, the birth of your son Hari gave you the highest bliss. Show me that same bliss through your son!'
521 mantrennena sampjya devakr krsnam arcayet tatah samtrkyrghyam tasmai prvavad arpayet
With this mantra one should worship Devak, and then Krsna. Then one should offer Him and His mother arghya
as previously described.
THE MANTRAS FOR WORSHIP avatra-sabasrni karosi madhusdana 52z
na to sankhyvatrnr kac~ jnti vai bhuvi
`O Madhusdana, You descend in thousands of forms. No one on earth knows the number of Your descents.
dev brahmdayo vpi svarpam na vidus lava 523 atas tvr pjayisymi mtur utsaga-samsthitam
'The gods headed by Brahm do not know Your nature. I will now worship You, sitting in the lap of Your mother.
vchitav kuru me deva duskrtam caiva naya 524 kurusva me dayr deva samsrrti-bhaypaha
'God, please fulfill my desires, destroy my sins! God, remover of the fear of the pain of birth and death, be merciful!'

THE MANTRA FOR OFFERING ARGHYA

jtah karsa-vadhrthya bhubhrottranya ca 525 devatnrri hitrthya dharma-sarsthpanya ca
kauravnr vinya daitynr nidhanya ca 526 grhnrghyam may dattaril devaky sabito bare

'You appeared to kill Karsa, remove the burden of the earth, please the gods, reestablish religious principles, destroy
the Kauravas and to annihilate the demons. O Hari together with Devak, please accept this arghya offered by me:
DDT: After worshipping Devak one should worship Krsna together with Devak. Then, according to the Skanda
Purna: `O best of sages, one should first offer Krsna and Devak arghya that will bestow the fruit of all de sires:
The above mentioned mantra should be used. A specific mantra is mentioned in the same book:
rkrsnya devak-sahitya saganya saparivrya laksmsahitya argyar namah
`Obeisance to ri Krsna together with Devak, associates, companions and Laksm! Pleace accept this
arghya.'
The offering should be done as earlier described, with a pure coconut, etc, as described in connection
with the Paksavardhin-vrata. Following that description, one should tie a pure coconut with flowers to a
conch and then offer arghya with this. This is the meaning.

GREATNESS OF THE ARGHYA

527 In the Skanda Purna:`One who offers arghya on this earth attains the same merit as if he had given away the whole
world with all its oceans and rivers:
528 dhpa-dpau samarpytha naivedyar vividhar ubham phalni ca vicitrni tmbldini crpayet
After offering incense and lamps one should offer different kinds of splendid foodstuffs, various fruits, betelnuts,
and so on. DDT: `Different kinds' means food cooked in ghee, rice boiled in milk, and so on.`Splendid' means
most eminent. `Fruits' refers to coconuts, etc, as listed in the Skanda Purna earlier. And so on' implies a mirror,
parasol, yak
tail whisk, etc.
529 krtv nrjanargtar nrtyd utsavam caret kuryj jgaranariv krsna blya-ll-kathdin
After offering rtrika, one should sing and dance and thus celebrate the festival. At night one should keep vigil
by reading about the childhood pastimes of Krsna, etc.
DDT: `Etc' means also listening to them, and also the later pastimes. The importance of this recitation will
be repeated later on (i5.475~, and has already been mentioned in connection with the vigil (i3.29).
GREATNESS OF THE VIGIL

In the Skanda Purna (6.4.39.3):`One who recites the Purnas 530 on the vigil of Padmanbha burns up the sins of ten
million births just like a heap of cotton is consumed:
DDT: `Like a heap of cotton is consumed' means as quickly as re burns up a heap of cotton. Another reading has
dissolved', which has the same meaning, or then it means as quickly as a heap of cotton is dissolved in the wind.
prtah krtv kriyr nityr tanmrtim gurave `rpayet 531 vastrdikam daksin ca dattv kurvta pranam
After performing one's daily duties at sunrise one should present the form to the guru. Then one should give him clothes,
money, etc, and break the fast.
DDT: `The form' refers to the earlier described form of the Lord and Devak. The meaning is that it should be given
away. In order to create a shortened presentation all this is not clearly written down. `Et means that one should also
donate rings, jackets, turbans, coins and so forth according to one's capacity.
About this the same book says: `One who with devotion per- 532-533 forms the Jayant according to these rules liberates
2r relatives
on his wife side, and one who concisely performs the vigil, dear to Hari, attains his mind's desired fruit, and then goes to
the abode of Visnu:

PAPANAINI-VRATA It is said in the Brahm Purna: `Whenever the asterism 534-537 Pusy
appears on a Dvda in the light fortnight, that is called Ppanin, the greatly meritorious. When Sagara, Kukuts
tha, Dhun-dhumra and Gdhi worshipped Krsna on this day He gave them the whole earth. It liberates one without a
doubt from whatever terrible sins one has performed with

words, mind and body for seven births. A man who fasts on one such day combined with Pusy
attains the fruit of a thousand Ekdas!
538-539 `Bathing, giving in charity, muttering mantras, sacrifices, study, worship of the gods: whatever one
does on this day becomes unlimitedly greater. Therefore, this vrata should be diligently performed
by one who desires a fruit:

RULES FOR THE VRATA 54o guru pranamya niyama svkuryd vratahetukam
kumbham malak-mle prvavat sthpayed vrat
One should bow to the guru and accept regulations for the vrata. Then the performed of the vrata
should establish, as before, a kumbha at the foot of a myrobalan-tree.

THE MANTRA OF DECLARATION 54I dvdayn tu nirhrah sthitv 'ham apare 'hani
bhoksymi jmadagnyea arana me bhavcyuta
`O son of Jamadagni, o Lord, I will remain fasting on Dvda and eat on the next day. O Acyuta,
please be my shelter!'
54z vriprna tatah ptra nyaset kumbhopari vrat sundara tmra-racita venu-racitam eva v 543
msakena tad-ardhena tad-ardhenthav krtam
haima paraurma ca snapita sthpayet tatah 544 dattv vastrayugacchatrapdukh veta-candanail7 lipya tulas-puspair abhyarcygni pjayet
The performer of the vrata should now place a beautiful vessel made of copper or bamboo, filled
with water, on a jug. Then he should install a form of Paraurma made of a little gold. He should
present two cloths, a parasol, sandals, anoint with white
sandalwood paste, offer tulas leaves and flowers, and then worship all the limbs.

WORSHIP OF THE LIMBS

viokyeti caranau jnun vivarpine 545 hayagrvyeti cr katim dmodarya ca

kandarpyeti vaiguhya nbhim vai padmamline 546
galam

anantyeti jathara rkanthyeti vai

bh haimgadyeti vaikunthyeti mastakam 547 jyotrpyeti netre nsgra okanine

lalta vmanyeti rmyeti ruvau yajet 548 sarvtmane samastga astrni svasva-samjay
One should worship the feet with Viokya (Sorrowless), the knees with Vivarpine, the thighs with
Hayagrvya (Horseheaded), the hip with Dmodarya, the private parts indeed with Kandarpya, the navel
with Padmamline (Lotus-naveled), the belly with Anantya, the neck with rkanthya, the arms with
Haimgaday ( Wearer of golden bracelets), the head with Vaikunthya, the eyes with Jyotrpya, the tip
of the nose with okanine (Destroyer of sorrow), the brow with Vmanya, the ears with Rmya, all the
limbs with Sarvtmane namah and the weapons with their respective names.
pradya prvavac crghya dbpa-dpau samarpya ca 549 naivedydi pradytha deva
samprrthayec ca tam
After offering incense and lamps one should offer arghya as before. Then fruits and so on should be presented,
and then one should pray to this Lord.

THE MANTRA FOR OFFERING ARGHYA

namas te deva-devea jmadagnya namo tu te 550 grhnrghya may dattam maly sahito
hare
`Obeisance to You, Lord of the god of gods! May there be obeisances to You, o son of Jamadagni.
Please accept this arghya with myrobalan that I offer You, o Hari!'

THE PRAYER MANTRA

55I jmadagnya namas te tu ksatriynta-karya ca sarvni yni ppni sapta janma-krtny api
552 ksaya yntu mamaivdya tvat-prasdc ca bhrgava
jnato 'pi v

vcika mnasa ppa jnato

`O son of Jamadagni, obeisances to You, destroyer of the ksatriyas! Today, through Your mercy,
descendant of Bhrgu, destroy all my sin, even that committed during seven births, by words, in the
mind, knowingly or unknowingly!
553 yur yaas tathrogya dhana dhnya ca sampadam saubhgya lava bhaktasya santna vipula
bhavet
`May Your devotee always have an abundance of longevity, beauty, good health, wealth, grain,
success, fortune and descendants. 554 sarvn kmn pnuvni divya saukhya nirantaram
ante py astu mamena bhaktis tvac-carane prabho Attaining all desires and endless divine
bliss, o Lord, may I even at the end have devotion to Your feet, o Master.
555 janrdana hrskea laksmntha surrcita rma rma mahbho krtavrya-vinana
556 etat sarva may datta jna jeya tavcyuta mm uddhara jaganntha daya krtv mamopari
`O Janrdana, Hrskea, Lord of Laksm, worshipped by the gods, Rma, Rma, strong-armed one, killer
of the son of Kartavrya! All this I offer You. O Acyuta, You are knowledge and the object of knowledge.
Lord of the universe, save me! Have mercy upon me!'
WORSHIP OF THE MYROBALAN TREE

pt ptmah cnye aputr ye ca gotrinah 557 vrksa yoni gat ye ca ye ca ktatvam gatah
raurave narake ye ca mah-raurava-sarjake 55g viyoni ca gat ye ca ye ca brahmnda-madhya
gh
picatva gat ye ca ye ca pretatvam gatah 559 te pibantu may datta dhtr-mle sad payah
te sarve trptim yntu dhtr-mla-nisecant 560
A father, grandfather or any relative who has no son, who has been born as a tree, become a worm, gone to
the hell Raurava or to the one known as Mah-raurava, who has taken a low birth, entered the middle of the
universe, become a witch or a ghost: may they all always drink the water I have poured at the root of this
myrobalan tree. May they all become nourished by my sprinkling of water at the root of the myrobalan:
iti dhtr chhisicya vrn astottara atam 56r t ca pradaksinkrtya kuryj jgarana vrat
After saying this, the performer of the vrata should sprinkle water one hundred and eight times and then
circumambulate the tree. Then he should perform the vigil.
prta ca deva nrjya nitya karma sampya ca 562
pranam caret

mrtydi gurave dattv prgvat

In the morning one should perform rtrika and then one's daily duties. After giving the form, etc, to the
guru one should, as before, break the fast.
phlgune msi yady es dvdai ppanin 563
viesatah

bhavet tad vratasysya mahim syd

If the Ppanin Dvda comes in the month of Phlguna, then the glory of this vrata becomes especially
great.
CONCLUSION 564 iti kramena likhita vijaydi-vrata-trayam
bhavisyottara-skndbhym rbrahmnda purnatah
Thus the three vratas beginning with Vijay have been described according to the Bhavisya-, Skanda- and Sr
Brahmnda Purnas.
DDT: For shortnesses sake the three vratas beginning with Vijay and their rules have been described
according to the Uttara-khanda of the Bhavisya and other Purnas, but not by directly quoting their
statements, fearing to expand the book too much. Therefore the Bhavisya, etc, have not been mentioned while
describing the rules. The Vijay-vrata follows the Uttara-khanda of the Bhavisya Purna (4.76) the Jayantvrata the Skanda Purna, and the Ppanin-vrata the Brahmnda Purna.
565 anye pi dvdasi-bhed bahavah santi viruth agrato lekhanys te tat-tan-msa-prasagatah
There are also many other kinds of famous Dvdas. They will be described further on in connection with the
respective month in which they occur.

Thus ends the thirteenthVilsa, called `Celebrating the Visnu-vrata', in the r Bhagavad-bhakti-vilsa, written
by r Gopla Bhatta.

FROM VILSA XIV

FESTIVALS OF THE

FIRST HALF OF THE YEAR BHAIMI EKADAI

In the Matsya Purna (69.Z,12-13): `r Brahm said: "O im- 174-175 mortal lord, how can men attain
freedom from disease, endless
wealth and liberation by only a little austerity?" Sr Mahevara replied:"Your question is exemplary,
Brahm. The answer is a great secret of religion, and it will be explained to Bhma, the wolfbelly, later on:"
Furthermore (69.16-18):'This vrata is foremost of all vratas. 176-178 Vsudeva, the self of all, the
teacher of the world, will explain it. It
bestows the fruit of all sacrifices, it destroys all sins, it kills all de mons and it is honoured by all gods. It is
the purest of the pure, the bliss of all bliss, the last of the coming and the first of the gone:
DDT:'The last of the coming and the first of the gone' means that this is the last amongst vratas to
come, but not only that, it is also first amongst those in the past. In this way a special greatness is
shown. In the same book the Lord says to Bhma: `Fully perform this vrata that I have explained to
you lovingly. Since you will perform this vrata, o steadfast one, it will be named after you. This
Bhma-dvda, which previously was called Kalynin, is auspicious. It takes away all sin:

In the same book, the Lord says to Bhma (69.19-20):`O Bh- 179-180 rata, when you are unable to fast on
Astam (the eight tith), Caturda (the fourteenth tithi), Dvda or any other day, then
this tithi is most auspicious. It removes sin. Fast according to the rules and go to the highest abode of
Visnu!'
Moreover, in the same book, at the end of the descriptions
of the rules (69.62):'Indra, the Vasus and the gods could not 181 describe the fruit one attains by performing
this vrata, even if they had a billion tongues!'
vrate krtya-vidhi csmin pj-vidhi-viesavn vaisnavai ced apeksyah syj jeyo matsya purnatah

If Vaisnavas desire to perform this vrata, the rules for performing it and the particular rules for worship are found in the
Matsya Purna.
DDT: There s not a great need of such rules for Vaisnavas, since this vrata is not mandatory for them. The rules are
thus given n the Matsya Purna by the Lord to Bhma (69.21-55): 'On Daam during the bright fort night of Mgha
one should rub the body with ghee and then bathe with sesame-seed oil. Then, one should wor ship Visnu with the
mantra Namo Nryanya, the feet with Krsnya, the head with Sarvtmane, the throat with Vaikunthaya, the chest
with Srvatsadhrine, the arms with Sakhine (Carrier of the conch), Cakrine (Carrier of the disk), Gadine (Carrier
of the club), Varadya (Giver of blessings), one after another and all with Nryanya, the belly with Dmodarya,
the penis with Pacaarya (Carrier of five arrows), the thighs with Saubhgya-mt hya (Churner of success), the
knees with Bhtadhrine (maintainer of living beings), the shank with Nlya (Dark one) and the feet with
Vivasrje namah (Obeisance to the creator of all).
'The goddess of fortune should be worshipped with Namas Tustyai (Satisfaction), Pustyai (Nourishment),
Vrstyai (Rain) and Hrstyai (Ecstasy). Garuda should always be worshipped with Namo Vihaganthya (Lord of
birds), Vyuvegya (Fleet as the wind), Paksine (Bird) and Visapramthine (Destroyer of poison).
`In this way Govinda should be worshipped together with Umpati and Ganea, with sandalwood paste, in cense
and different kinds of foodstuffs. Then one should silently eat krsar (a preparation of rice, peas and sesame)
sprinkled with gavya and milk with ghee. Then the wise person should recite his mantra, take hold of a tooth-twig
of banyan or khdira (Acacia Catechu) and clean his teeth facing east. After performing his duties at dusk he
should utter the following when the sun has set:
namo nryanyeti tvam aha arana gatah ekday nirhrah samabhyarcya ca keavam rtri ca sakal
sthitv snna ca payas tath

sarpis cpi dahana hutv brhmana-pugavail7

sahaiva pundarkksa

dvday ksra-bhojanam karisymi yattmha nirvighnenstu tac ca me

"'Obeisance to Nryana! I have taken my refuge in You. Self-restrained I will fast on Ekda, and after worship ping
Keava I will stay up all night. I will bathe You with milk and sacrifice with ghee and fire. O Lotus-eyed Lord, together
with excellent brhmanas I will eat sweet rice on Dvda. May I accomplish this without hindrance!"
After saying this one should sleep on the ground. In the morning one should listen to stories from the Itihsas and
then offer libations to the manes according to the rules. After bowing to the faultless Hrskea and seeing the sun, a
thoughtful person should have a pavillion constructed in front of his house. O lord of peoples, it should be ten hastas
(elbow to the tip of the middle finger) or eight karas (the breadth of 24 fingers) long. Destroyer of demons, one should
construct a beautiful verandah of four hastas, with a doorway of the same breadth.
'One should fashion a waterpot with twelve holes in the bottom and fill it with water. Sitting on the skin of a black
antelope, one should keep the stream of water from it on one head during all night. One who understands the Uedas
knows that by the many streams a manyfold fruit will come. Therefore, o best of the Kurus, this stream should be carried
to the best of ons ability. In the same way, one should pour a stream of milk on the head of Visnu.
'Then one should make a sacrificial arena one aratni (elbow to the tip of the little finger) long in the form of a conical
triangle with three girdles around it. Like those who keep only one fire, brhmanas devoted to Visnu should then with
mantras offer grains, ghee, sesame and caru (rice, barley and pulse boiled with butter and milk) with ghee from cow's
milk. A stream of ghee, the size of half a basket, should then be dropped into the fire.
`Great hero, one should establish 13 kumbhas with five jewels inside, with different kinds of foodstuffs, decorated with white cloths and with vessels made of copper on top of them. Facing the north a homa should be per-

formed by four hotrs, four priests muttering prayers to Rudra and devoted to the Yajur-veda and by four Vaisnavas,
expert in the Sma-veda. Before and afterwards, prayers to avert misfortune should be recited.
`Then, without duplicity, these twelve brhmanas should be honoured with cloth, garlands, ointments, rings,
bracelets, golden strings, garments and beds. The preceptor should receive twice the amount of everything. In the
morning, one should gather 13 faultless, beautiful milking cows with golden faces, silvery hooves and milkpails of
brass together with their calves, all sprinkled with sandalwood paste. These should also be donated, o best of the
Kurus.
After this all the brhmanas should be given nice refreshments and be fed with different kinds of eatables. One
should oneself give up food not containing ksra or salt. Then one should, together with son and wife, follow them
with eight steps and declare:
priyatm atra devea keava kleanana
"`Please be happy here, o Lord of gods, Keava, destroyer of suffering!"
`Having said this, the wise should send the kumbhas, cows, beds and clothes to the houses of the brhmanas. In
the absence of many beds, one nicely decorated bed should be given to the guru. O best of men, one who desires
wealth should spend that day listening to the Itihsas and Purnas.`

GOVINDA DVADAI phalgune dvda ukl y pusyarksena samyut govinda-dvdasi nma s

syd govinda-bhaktid
The Dvda in the bright fortnight of Phalguna, combit with the asterism Pusya, is called Govinda Dvda, and it stows
devotion to Govinda.
tasym uposya vidhin bhagavanta prapjayet 223 likhitah ppaniny vidhir yo 'trpi sa smrtah

At that time one should fast and worship the Lord according to the rules. The rules written in connection with Ppanini
Mah-dvda apply here as well.

THE GREATNESS OF GOVINDA DVADAI

In the Brahma Purna, in a conversation between Vaistha 224-225 and Mndhtr:`If Dvda in the bright fortnight of
Phalguna
is combined with Pusya, it is called Govinda Dvda, and it destroys great sin. A man who fasts according to the rules at
that time has his sins destroyed and attains the highest perfection, from where there is no return.`
mardak dvdati loke khyteyam eva hi 226 yogbhve'tra tan-nmni tadyaikda mat
yatra mardak-pj- vratam asy viesatah
This Dvda is also known amongst people as Amardak Dvda. If there is no connection with Pusya, then the corre sponding Ekda is known by that name. The speciality of this day is the vrata of honouring the myrobalan tree.
DDT: If the Dvda is combined with Pusya it is necessary to fast on that day. Otherwise one should fast on Ekda,
and also at that time perform the rituals such as honouring the myrobalan tree.

RULES FOR AMARDAKI-VRATA

As said by Brahm in the same book, in connection with the

greatness of Ppanin:`O king, in the month of Phalguna es- 227-228 pecially the vrata of Amardak is said to be great. It
is auspi
cious and it awards men the abode of Visnu: In the Skanda Purna, Prabhsa-khanda, in a discussion between Dev and Ma

hevara (7.2.17.199-205): `In the bright fortnight of Phalguna one should fast on Ekda. Having
bathed in a river, in a pond or with water from a well or in the house, one should go to a mountain
or a forest were a myrobalan tree grows.
229-230 `When a tree appeared from churning the ocean of milk, it was called "Amardak" because of the
rough handling (marda) of the gods and demons. This tree is also known as iv and Laksm, and
it is honoured by the best of gods. The gods headed by Brahm all know this tree to be connected
with Visnu.
231-234. , Arriving there, one should worship Hari or iva at the root of the tree with pure flowers, and then
keep vigil during the night. One should install a pot full of water with a vessel on top, offer food
made from havisya and a lamp according to the rules. In this way, those devoted to listening to
stories perform the vigil and, while embodied, are freed from the sins of Kali, born from the body.
At the end of this body, again, they are all honoured in the temple of Hari:

DAMANAKAROPANA DVADAI 328 caitrasya ukla-dvday

damanropanotsavam vidadhyt tad-vidhir baudhyndy-ukto'tra likhyate
On the Dvda of the bright fortnight of Caitra one should perform the celebration of offering a
damana plant (Artemisia Indica). The rules are given here, following the writings of Baudhyna
and others.
madhoh sitaikaday ca prtah-krtya sampya ca
tatroka smara yajet

gatv damanakrm

329 On the Ekda of the bright fortnight of Caitra, one should after performing the morning duties,
enter a damanaka garden and there worship Smara, the god of love, as an aoka tree ( Jonesia
Asoka).
THE MANTRA

aokya namas tubhya kma-str-oka-nanam 330 okrti hara me nityam nanda janayasva
me
`Obeisance to the aoka tree, to you, remover of the sorrow of love and women. Please always take away the
pain of my sorrow and give me happiness!'
DDT: In the damanaka garden one should worship Smara in the form of an aoka-tree with aksata,
sandalwood pulp, and so on. This worship should be understood to be indeed of the Lord in the form of
the god of love. Or then the offering to the Lord is just made in the same way as one would worship the
god of love.
nesymi krsna-pjrtham tva krsna-prti-krakam 331 iti samprrthya natv ca grhnyd damana
ubham
`I will take you away for worshipping Krsna, for you give love for Krsna'. Praying like this, one should bow
down and take a beautiful damana.
DDT:`Tak: if one does not have a damanaka garden of one own, one may take a plant one from
someone else's. `Beautiful' means that it should have very wonderful blossoms.

proksya tat paca gavyena prakslydbhih prapjya ca 332 vastrenccdya veddi- ghosenagrham
nayet
The plant should be sprinkled with the five substances of the cow and water. It should then be worshipped and
covered with a cloth. With the sound of recitations from the Uedas, and so on, it should be brought home.
RULES FOR PRELIMINARY PURIFICATION OF THE DAMANAKA
333 krsnasygre samuddhrtya sarvatobhadra-mandalam nidhya damana tatra rtrau tad adhivsayet
In front of Krsna a Sarvatobhadra mandala should be drawn. The damana plant should be placed there, and in the
evening preliminary purification should be done.
DDT: The plant should be placed in a basket in the mandala. After the duties of the evening and special wor ship of the Lord, adhivsana or preliminary purification should be performed.

THE MANTRA
334 pjrtha deva-devasya visnor laksm-pateh prabhoh damana tvam ihgaccha snnidhya kuru te namah
O damana, please come here for the worship of the God of gods, Visnu, Husband of Laksm, the Lord. Please
appear! Obeisance to you.
335 sabja kmadeva ca tath bhasma-arrakam anaga manmatha caiva vasanta-sakham eva ca smaran
tatheksucpa ca puspabna ca pujayet
336 prg-di-diksu ratydhya vidhivad damane kramt
With the seed-mantra one should according to the rules in the eight directions around the damana plant, beginning
in the east, worship Kmadeva (the god of love), Bhasma-arraka (whose body is ashes), Anaga (the bodiless),
Manmatha (agitater of the mind), Vasanta-sakha (the friend of spring), Smara (love), Iksucpa (whose eyebrows
are like bows) and Puspabna (whose arrows are flowers), together with Rati.
DDT: One by one these eight forms of the god of love should be worshipped with the Kma seed-mantra around the
Damanaka. According to the rule means with sugar, aksata, sandalwood pulp, etc. An example: `klm dr
kmadevya namah, drm ratyai namah'. Alternatively one may say as when performing rituals such as the Ke avanysa:`kl kmadevya ratyai namah'.
astottara-ata kma- gyatry cbhimantrya tat 337 dattv puspjali kma- deva vandeta mantravat
Then one should read 1o8 Kma-gyatrs over the plant, and after offering a handful of flowers worship the god of love
with the following mantra:
namo tu puspa-bnya jagad-hlda-krine 338 manmathya jagannetre rati prti-pradyine
`Obeisance to him who carries flower-arrows, who gives joy to the world, who agitates the mind, who is the leader of the
world and who bestows passion and satisfaction.
mantrito i devea purna-purusottama 339 atas tv pjayisymi snnidhya kuru keava
`I call you, Lord of gods, oldest and highest person! I am going to worship You, so please arrive, o Keava!

nivedaymy aha tubhya prtar damanaka ubham 340 sarvath sarvad visno namas te tu prasda me
`In the morning I will offer You a beautiful damanaka. O Visnu, in all circumstances and at all times I bow to You. Be merciful unto me!'
ittham mantrya devea dattv puspjali punah 341 gta-nrtydin rtrau kuryj jgarana mud
After praising the Lord of gods and after again offering a handful of flowers, one should happily keep vigil at night with
song, dance, and so forth.
DDT: The vigil should be performed before the Lord seated in His swing. If one is personally not able, then
one should perform it through ones son or someone else, in the place of the purification of the damana.

RULES FOR OFFERING THE DAMANAKA 342 prtah-snndi nirvartya nitya pj vidhya ca
damanaropanrtha ca mah pj samcaret
After performing the morning duties such as bathing and the mandatory worship, one should offer elaborate
worship in connection with offering the damana plant.
343 tato damanaka bhakty pnibhy parigrhya ca ghantdi-vdyaghosena rkrsnya samarpayet
One should then take hold of the damanaka with both hands, and to the accompaniment of the sound of bells and
other instruments offer it to Sr Krsna.
DDT: `Offer' means that one should first offer a damanaka blossom to the head of the Lord, and then in a
tasteful way to the blessed feet, and so on.

MANTRA FOR OFFERING THE DAMANAKA 344 deva-deva jaganntha vcbitrtba-pradyaka

krtsnn praya me krsna kmn kmevar-priya
`God of gods, master of the universe, giver of desired things, o Krsna, o You who are dear to the goddess of love,
please entirely fulfill my desires!
DDT: `The goddess of love' means Rati. Krsna is called dear to her as He is worshipped as the god of love.
Alternatively, it refers to the giver of all love, goddess Laksm, or then to the fulfiller of all of Krsna's desires,
r Rdh.
ida damanaka deva grhna mad-anugraht 345 im svatsar pj bhagavann iha praya
`Please accept this damanaka, Master, to favour me. O Lord, please complete the worship of the year!'
tato dmanak ml gandhdni samarpya ca 346 gtdinotsava krtv r-krsna prrthayed idam
Then one should offer a damanaka garland, sandelwood pulp and so on. After a celebration with song, etc, one should
pray like this to Sr Krsna:

DDT: A damanaka garland' means a garland made of damanaka blossoms. After offering it, one should offer the
five articles: sandelwood pulp, flowers, incense, lamps and eatables. Then one should hold a celebration with song,
dance, etc, in honour of the festival of offering the damanaka, and then pray.
mani-vidruma-mlbhir mandra-kusumdibhih 347 iya samvatsar pj tavstu garuda-dhvaja
`Together with garlands of pearls and coral, and flowers such as those of the coral tree (Erythina Indica), this is the
worship of the year. May it be Yours, rider of Garuda!
DDT:`May this worship that I have done by offeringYou a damanaka be like offering a garland of pearls and coral,
etc. Just as those things are dear to You, be pleased with this also: This is the implied meaning.
vanaml yath deva kaustubha satata hrdi 348 tadvad dmanak ml pj ca hrdaye vaha
`O Lord, as You always carry a garland of forest flowers and the Kaustubha jewel on Your chest, so also carry this
damanaka garland, and my worship in Your heart'
bhagavanta pranamytha guru sampjya bhaktitah 349
bandhubhih

sampjya brhmann akty bhujita saba

After bowing to the Lord, one should honour the guru with devotion. After worshipping the
brhmanas as well as one can, (350-351) one should eat together with friends.
352-353 As said by Brahm in the Dev Purna:'O son, in Caitra, etc, one should perform worship according
to the rules with sandalwood pulp, incense, arghya, foodstuffs and garlands of damanaka flowers.
With a homa one should worship the Lord to attain all one's desires. Such a man will attain the
fruit of bathing at all holy places:

FROM VILSA XV

APPEARANCE OF THE LORD

FESTIVALS DURING THE NEXT FIVE MONTHS

NIRJALA EKADAI
In the Padma Purna (6.51.15, 19-25):`Bhmasena said:"Grandfa- 19 ther what should I do, since I am unable to
fast? O master, please describe to me a single vrata which can give plenty of fruits!"
`SrVysa said:"When the sun is in Taurus or Gemini during 20-22 Ekda in the bright fortnight of the
month of Jyaistha one
should fast diligently, avoiding water. The wise should avoid water, except when bathing or performing
camana. Otherwise one should not taste water, or the fast will be broken. A thoughtful person should zealously
avoid water from sunrise to sunrise. He will attain the fruit of the twelve Dvdas.
DDT: `The twelve Dvdas`: the eight Mah-dvdas plus ayan-, Prva-parivartani- and Bodhin
Dvda, plus Bhaim Dvda. Otherwise it may mean the fruit of all the Dvdas during the twelve
months of the year.
"`Then, on the pure morning on Dvda, one should bathe and 23-25 according to the rules give water and gold
to the twice born. O
master of the senses, after performing one's duties one should eat together with brhmanas. Bhmasena, please
listen to the merit one gains by doing this. Son, on this day one attains without a doubt the fruit of all the other
Ekdas of the year! This Keava, the carrier of the conch, disk and club, has told me:"

DDT: The merit is especially great since it is a great effort to refrain from drinking water in the middle of
summer.
Furthermore (6.51.30-33): `Tiger amongst men, when a man 26-28 celebrates this day it brings him wealth,
grain, merit, sons, for
tune and happiness. I am telling you the truth! The terrible, angry messengers of Yama, with
enormous, lusty bodies, carrying sticks and ropes, do not bind such a man. That Vaisnava is at the
time of death led to the abode of Visnu by persons wearing yellow garments, holding conches and
disks, fleet as the mind:
29-31 And also (6.51.39-42): `That foremost of Vaisnavas who follows the rule of refraining from water gains
the merit of ten million donations of gold with every three hours. The bathing, giving in charity,
muttering of mantras and sacrifices a man does on this Dvda will all be immortal. This is the state ment of Krsna. O king, what shall I say about other observances than Nirjala Dvda? One who fully
fasts and observes the rules attains the abode of Visnu:
32-34 Similarly: `Bhmasena, , those who perform this pure Nirjala Ekda all liberate a hundred relatives.
Together with them he will be led to the temple of Vsudeva.' And also (6.51. 50): `Those who do
not fast on this day commit suicide. They are full of sin, they behave badly and are evil. There is no
doubt about this: Furthermore (6.51.55): `Both one who listens to this with devotion and one who
declares this to others will attain heaven. Do not doubt this!'
DDT: The verse beginning with `Those who' shows that this vrata is mandatory.

THE RULES FOR NIRJALA EKADAI

35 yath prg-likhita krtv sakalpa niyam vrate jalam dya grhnyan mantrennena vaisnavah
After performing the duties explained earlier on, the Vaisnava should, holding water, state the
declaration and the rules for the vrata with this mantra:
DDT: Having stated the mandatoriness of the vrata he now writes in the next nine verses about
the rules for the
vrata, following the statements of the Uttara-khanda of the Bhavisya Purna.'The duties explained
earlier o refers to the rules for Daam, etc, that have already been explained (12.2-22).
THE MANTRA OF RULES
ekday nirhro varjayisymi vai jalam 36 keava-prnanrthya atyanta-damanena ca
`To please Keava I will with great self-restraint fast on Ekda and refrain from water.'
varjayec cmbv aho-rtra
pdodakasytyantapvanam

vin

ccamanrthakam

37

vin

ca

prana

One should avoid water during both day and night, except water for camana and water that has washed His
feet, for it is greatly purifying.
DDT: One should refrain from water both during day and night. In this verse he states that water for
camana and bathing and water that has bathed the Lord's feet should not be avoided, since there will
always otherwise be the fault of impurity. Now, `avoid water, except when bathing or performing
caman was stated earlier (15.21), but foot-bathing water was not mentioned. The reason is that it is
greatly purifying', it is even more purifying than camana. The mandatoriness of camana has been
established earlier (3.304-305)
ekday niyn tu nityapj vidhya hi 38 haim traivikram mrti snpayet payadibhih

After performing one's prescribed duties in the evening of the Ekda, one should bathe a golden form of
Trivikrama with milk and so on.
vastrdika samarpythbhyarcya gandhdibhi ca tm 39
nartandin

pranamyajgara kuryt tad-agre

One should offer Him clothes, etc, and worship Him with sandalwood-paste and so forth. After paying obeisances
one should by dancing and so on keep vigil in front of Him.
40 prtah-snndi nirvartya ta trivikramam arcayet
One should bathe, etc, in the morning and then worship Trivikrama.
41 aktymbukumbhn viprebhyo dadyd gandhdy-alakrtn According to one's means, one should donate to the brhmanas kumbhas with water, decorated with sandalwood-paste and so on.

THE CORRESPONDING MANTRA 42 deva-deva hrskea samsrrnava-traka jalakumbhapradnena yasymi param gatim
'God of gods, Hrskea, rescuer from the ocean of birth and death! By giving,away this waterpot I will go to the
highest destination:
43 dadyc ca kanaka chatra vastra yugmam apnakau jalaptrni divyni vibhve sati vaisnavah
The Vaisnava should donate gold, a parasol, two cloths, sandals or just wonderful waterpots.
44 akty viprn bhojayitv ptv bhrtrkarj jalam svaya v pya maun san bhujta saha bandhubhih
After feeding the brhmanas according to one's means, one should silently drink water from one's brothers hand, or
from one own. Then one should eat together with friends.
AYANA DVADAI

sdha-ukla-dvday harau iisyisau sati 45 vaisnavah prana krtv saptamudr ca dhrayet

On Dvda during the bright fortnight of Asdha, when Hari wishes to sleep, the Vaisnava should, after breaking the
fast, brand seven marks on his body.
brhmanah ksatriyo vaiyah dra caikntitarddhaye 46 kurvann tmrpana tapta- mudrbhir deham akayet
To increase their singlemindedness, brhmanas, ksatriyas, vaiyas and dras should surrender their self by branding the
body with red-hot marks.
DDT: In this verse he declares that all varnas should carry the branded marks. This one does to perfect ones
'singlemindednes or exclusive devotion to the blessed Lord, like a bull marked with Sivs liga.`Surrender their
self' or self-surrender is a specific form of devotion. That also brhmanas should wear the marks will be duly
elaborated on further on.

In connection with the red-hot marks it is said in the Varha 47 Purna: Just to announce their connection, men should
carry
the marks of the disk, etc, just like a chaste wife is decorated with bracelets and so forth'.
DDT: With this statement of Varha he establishes that by accepting the red-hot marks one attains the perfection of
singlemindedness. Announcing the onnection' means to declare that one belongs to the Lord. Another reading
says'announce their connection with the Highest Lord'. The example given is that of a chaste wife who shows that
she has a living husband by carrying bracelets, but who also wears the ornaments to please her husband. That this
is a sign of devotion is evident.
THE MANDATORINESS OF ACCEPTING

THE MARKS OF THE DISK AND SO ON 48 In the Vyu Purna:'To attain the abode of Hari,
Vaisnavas of all varnas should carry the branded marks of the disk and so forth:
DDT: He begins establishing the mandatoriness by the strenght of the commands in this verse up
to verse 59. Amongst all varnas, the Vaisnava should carry the marks, because the marks pertain
mostly to them. This can be seen from verse the statement`to perfect his Vaisnavism' in verse 58.
Otherwise, `of all varnas' can be understood in connection with 'the abode of Hari', the
attainment of which is the perfection of all. Also in this case it is shown that all varnas should
carry the marks.
49-51 In the Brahmnda Purna: `O king, having fashioned metallic marks of the disk and so forth, the
Vaisnava should brand his own body.' The Nrada Pacartra describes the disk thus: `One should
wear a branded mark of Hari's Sudarana disk, hexagonal, having twelve spokes and encircled by
three lines: In the Garuda Purna, in a discussion between the Lord and Garuda in connection with
the branded marks:'Garuda, this is a rule for brhmanas, ksatriyas, vaiyas and dras: for all varnas,
without exeptions:
DDT:`Since the body of a brhmana never should be injured, this ritual pertains to others than
brhmanasuch a doubt should be discarded. This is quite clearly shown in the verse from the
Garuda Purna and in the following six verses.
52-55 In the Padma Purna (6.66.81):As the Agnihotra and studying the Vedas are mandatory duties for a
brhmana, so is accepting the branded marks of the disk and so on: Furthermore, in the same book,
Uttara-khanda, in a discussion between iva and Um:`To remove all sin, a brhmana should brand
his upper arms with marks of the conch and disk, heated in a sacrificial fire. He should undertake the
brahminical duty of wearing
the five weapons beginning with disk and conch according to the rules: Also (6.244.40):A brhmana who
does not wear the disk according to the rules becomes degraded:
Likewise (6.244.41,44): `One should never accept food 56-58 from a brhmana who has performed
thousands of observ
ances, knows all the Uedas and other scriptures, but who does not wear the disk according to the rules. Such
a brhmana becomes fallen: Moreover (6.244.48-49):'To perfect his rauta and smrta duties, and also his
mantra, a brhmana should mark himself with red-hot brands according to the rules. One should wear the
mark of the disk to attain eligibility for worshipping Hari, to perfect his Vaisnavism, and especially to perfect
his devotion:
Also: 'Brhmanas, and especially Vaisnavas, should wear 59-60 the disk, conch and so forth just like they
wear the sacred
tread: In the Sr Sudara Sruti (5-6):`One who is truly attentive to the rules of the foremost of the praised ones,
makes a disk with fire. Fire is thousand-spoked, thousand-spoked is the felly. One whose body is branded
with the felly attains syujya, he attains slokya:
DDT: One who makes a disk with fire attains`syujya' or eternal, close proximity with the Lord
and'sloky, residence in the world of the Lord. Because of the connection with fire, there is no fault,
rather there is a good quality. This he shows with the statement beginning with'fire is'. `Thousand-

spoked' means the disk. Fire is purifying while the disk is most purifying. They are therefore non-differ ent. The implied meaning is that there is no fault in this ritual, but it is extremely good. Now, since the
disk is present in this one place, wearing the mark is real. This mark is non-different from the disk itself.
This he states with the phrase`thousand-spoked is the felly'. The`felly' is the outer rim of the disk, and
that mark is indeed the whole disk itself.
'Who carries the branded disk on his body gets the strength of 61 the gods, of immortal Visnu. Shaking off
sin, he proceeds to heaven, where the ascetics with subdued passions enter.'
DDT:'The strength of the god means their protection. `Heave is the place where there is no
suffering, the highest abode.
62 In the appendix to the Rg Veda:'The raw person whose body is not branded does not enjoy that. Enjoying
together certainly those who wear completely dwell there. Thus the Yajuh:
DDT: Since their bodies are not branded they are`raw' or have the intelligence of children.
Because of this, they do not attain `that', the abode beyond words. Instead of njoying together' another
reading (rv 9.83.1) has 'all the cooked one, meaning all those whose bodies are branded. In the
Avalyana-kh of the Rg Veda:
63 `Living in the ocean of birth, the best of men, the ancients, carry on their shoulders and elsewhere the
marks of the lotus and disk of eminent Visnu.
They accept the branded marks of the other weapons: DDT:`The best of me means the topmost
saints.These persons are liberated while living, and therefore they are most ancient of all. That
they 'accept' the marks of the other weapons, such as the club, means that they carry them also on
their bodies.
64 In the appendix to the Chndogya Upanisad: 'Yajavalkya said: "To benefit his self, this man should
worship Hari with love. He should place the marks of the foremost of praised ones on his limbs with
fire. Thus the ruti of ttapa:"
In the appendix to the Atharva Veda, in connection with the branded marks:
65 `With arms branded with Sudarana, the devoted gods have gone to heaven. Marked like this, the Manus
create the peoples,
branded, the brhmanas carry it: DDT:`It means the disk Sudarana.
In connection with the branded marks, r iva says in the 66 Padma Purna: 'A brhmana who is marked
with the disk of Visnu should be worshipped with all rites, but one without the
disk of Visnu should be zealously avoided:
DDT: Having confirmed the mandatoriness through the orders of scripture by showing the excellence of
carrying these marks, he now establishes it fully by showing that non-observance will result in sin.'With
all rite means with rddha and so forth.
In the Nrada Purna, in connection with the branded marks: 'Whose bodies are devoid of the mark of r
Krsna's disk like crematoriums are those men or women.
O king, seeing such a person
one should bathe fully dressed and quickly worship Hari!'
bahva ca vekatcrya- pda-prabhrtibhir budhaih 68
likhith parh

rutayah srnrtayo 'py atra vikhyt

Wise men such as the honourable crya Uekata have in this connection collected many other famous
statements of the rut and smrti.

DDT: Vekatcrya of the r Sampradya is foremost of these knowers of the ruti and smrti. The
implied meaning is that since those statements are widely known they have not been collected here.

THE FAULT OF NOT RESPECTING THE MARKS

In the Padma Purna:`If one happens to see the face of that low- 69 est of men, who having seen the branded
mark of the disk blasphemes it, one should look at the su.
DDT: Now, while the necessity has been established, he further strenghtens the mandatoriness of this
observance
by showing in this verse and the following two the fault of those who ridicule it through ignorance.
70-71 Also in the Agni Purna, in the lament of the brhmana whose son had been killed by Daaratha: `Did I consider
the form of Hari as made of stone? Did I at some time see a Vaisnava, whose body was decorated with branded
marks, on the road and disrespect him in my mind? By what deed comes this sorrow over my son?'
DDT: This is the lament of the brhmana whose son, by the name Sravana, had been killed by Daaratha.
This is the story: Thinking he was an elephant he had chased, king Daaratha shot ravana on hearing
him coming. Following the dying son's words, the king brought a pot of wa ter to his blind parents.
Worried, the father adressed the silent Daaratha.`ravana! Why did you delay? Why do you not speak?'
He replied:`I am Daaratha, killer of your son: Hearing this, the brhmana fell unconscious, and regaining
consciousness after a long time lamented in many ways.

THE GREATNESS OF WEARING THE BRANDED MARKS

72-74 In the Garuda Purna: `Even if someone is impure, badly behaved and has given up all religious duties, if he is
marked by the branded conch and disk he purifies an assembly.' In the Varha Purna, in connection with the
branded marks:`Whether someone decorated with the disk resides in a pure land or one of barbarians, three
yojanas in all directions from him is My field on earth: In the Brahmnda Purna:`If a Vaisnava brands his
body with all the weapons of Visnu, he will go to the highest abode:
75-79 Likewise, in the Padma Purna (6.244.31-34, 37, 38): `One who wears the pure marks branded with fire on his
shoulders gives up terrible hell and proceeds to the abode of Visnu. One whose body is branded with a disk
kept in a sacrificial fire, attains by this the holy places and sacrifices. There is no doubt
about it! A brhmana who has marked his shoulders with the red-hot brand of the disk should mutter his mantra. By this he
will become liberated from birth and death. Those who decorate their shoulders with the branded mark of the disk, all become liberated from sin and attain the highest abode of Visnu: Furthermore (6.244.55): `Those branded with the disk of
Visnu are spiritual, great souls, but those without the disk of Visnu are known as materialistic and fallen:
ittham nisedha-vacana nirmla sad-andrtam 80 samla yac ca tat samyag vidhy-abhvdi-tatparam
Now, the statements prohibiting this observance are baseless and rejected by the wise, and those statements that are based
on scripture pertain to abandoning the rules, etc.
DDT: Having everywhere settled the wearing of branded marks, he now skillfully in writing refutes the statements
opposing it. The statements prohibiting this observance that generally are heard from the Smrtas are indeed
`baseless', because they cannot be found anywhere in old books such as the rutis, smrtis, Purnas or Itihsas. Now,
someone may say 'well, in some places they can be found: To this he replies with `rejected by the wise', to confirm

that such statements are fabricated by persons connected to wicked Smrtas. Those statements are the talk of
madmen, like `to the chaste wife who does not commit adultery an infirm next birth is certainly give .
Still, in the Brahma-gt the following clear statement is given:`O best of the twiceborn, in the age of Kali misled
heretics always carry the marks of the vajra, disk and so forth on their bodies: This objection he answers with 'those
statements that are based on scriptur . The opposing statements based on scripture are aimed at wearing the marks in
a way that is against the rules.'Et means that they may also pertain to persons that are not Vais navas. This is the
meaning of the verse from the Brahmagt: Since the vajra is also mentioned, wearing the disk and so forth together
with the vajra is forbidden. In this way the scripturally based statements that prohibit carry
ing the marks should be understood to refer to an incorrect wearing of marks.
Whenever possible, in such scripturally based statements one should try to ascertain the subject. If this is
not possible one should have recourse to understanding that there is a difference between Vaisnavas and nonVaisnavas in this matter. This is the conclusion.

RULES FOR WEARING THE BRANDED MARKS

81 tapta-mudrdhranrtham upacrais tu pacabhih krsnam abhyarcya sampjya cakra-akhau tath namet
For wearing the branded marks, one should worship Krsna with five articles, then the disk and conch. Then one
should bow to them.
THE MANTRA

82 sudarana namas te tu pcajanya namo tu te 'Obeisance to Sudarana! Obeisance to Pcajanya!' 83 agnim

abhyarcya mlena hutv cjyhuth krat
cakra-akhaugaddni astrny agnau pratpayet
After worshipping the fire, the sacrificer should offer oblations of ghee with the root mantra. Then the weapons - the
disk, conch, club and so forth - should be heated in the fire.
DDT:`Root mantr means his own mantra. One should offer as many oblations as one is able.

84 tat-tan-mantrair athvhya tny abhyarcya pranamya ca guru krsna ca samvandya bhakty vijpayed idam
Having invited them with their respective mantras, one should worship them and bow to them. Having fully praised
the guru and Krsna, one should with devotion pray like this:
ucchista-bhojand eva kikarah arangatah 85 tapta-cakra-dardni tavkn a dhraye
`By eating the remnants of Your food, I have become Your servant. I have taken shelter of You. O Lord, I shall wear
Your marks, beginning with the branded disk and conch:

MANTRAS FOR INVITING THE DISK AND SO ON

om namo bhagavate sudaranya nirnita-sakala-ripu-dhvajya 86 bhagavan-nryana-karmbhoruha-sparadurlalitya 'Om. Obeisance to the glorious Sudarana, marked with all the destroyed enemies, spoiled by the touch of
the lotus hand of Lord Nryana!'

ehy ehi tvam sahasrra cakrarja sudarana 87 yaja-bhga pragrhyasva pj caiva namo namah
`Come, come, thousand-spoked one, king of disks, Sudarana! Please accept a part of this sacrifice and worship.
Obeisance, obeisance to you:
o namo bhagavate pcajanyya visnu-akhya 88 gambhra-dhra-dhvany-kulkrta-kaurava-vhinnthya trirekh-daksinvartya tripraastya
`Om. Obeisance to glorious Pcajanya, Visnu's conch, whose deep and steady sound confuses the leader of the
Kaurava army, who has three lines, turns to the right and is thrice auspicious!'
ehy ehi pcajanya tva nryana-kara-sthita 89 yaja-bhga pragrhyasva pj caiva namo
namah
o ra na ma na pcajanyya namah 90
'Come, come, Pcajanya, you who are in the hand of Nryana! Please accept a part of this sacrifice and worship. Obeisance, obeisance to you. Om! Ram! Nam! Mam! Nam! Obeisance to Pcajanya:
91 o namo bhagavate khadgya nandakya trailokya-pvitryya sakala-sursura-sundar-netrotpalrcitya
`O. Obeisance to the glorious sword Nandaka, purifier of the three worlds, worshipped by the eyes of all divine
and demoniac beauties!'
92 ehy ehi khadga-ratna tva nandakkhya surrcita yaja-bhga pragrhyasva pj caiva namo namah 93 o
khadgya namah
`Come, come, jewel amongst swords, you who are called Nandaka, worshipped by gods! Please accept a part of this
sacrifice and worship. Obeisance, obeisance to you. Om! Obeisance to the sword:
94 o namo bhagavatyai kaumodakyai gadyai dnavendra-nisdanyai bhagavad-bhattraka-vsudeva-llityai `Om.
Obeisance to the glorious club Kaumodak, killer of the leader of the demons, cherished by the Lord and Master
Vsudeva!'
95 ehy ehi tva gade devi kaumodaky yudhevari yaja-bhga pragrhyasva pj caiva namo namah
96 on ra kha ca pha a gadyai namah
`Come, come, you goddess, o club, Kaumodak, queen of weapons! Please accept a part of this sacrifice and
worship. Obeisance, obeisance to you. Om! Ram! Kham! Cam! Pham! Sam! Obeisance to the club:
96 eva padmya namah, saarya sragya namah
In the same way:`Obeisance to the lotus, obeisance to the bow and arrow.'
THE MANTRA FOR WEARING THE MARKS sudarana mahjvla srya-koti-saura-prabh
ajnndhasya me nitya visnor mrga pradaraya
`Sudarsana, greatly flaming, splendid like ten million suns! Always show me, who am blinded by ignorance, the path of
Visnu: And also:
pcajanya nija-dhvna- dhvasta-ptaka-sacaya 98 phi mm ppinam ghora- samsrrnava-ptinam

`Pcajanya, destroying multitudes of sins by your sound! Please protect me, a sinner, fallen into the ocean of the
terrible cycle of birth and death:
imam uccrayan mantra daksindi-kramena tu 99 bhujuyo cakra-prvni krsna-astrni dhrayet
Uttering this mantra, one should one by one place the weapons of Krsna, beginning with the disk, on the right arm and
so forth.
DDT: Arm' means shoulder. `Beginning with the disk': first one should place the disk and then the others such as
the conch. About this he writes `on the right arm and so forth'. First one should mark the right shoulder, then the
left, and so on. The specific details will be given in a quotation from the Varha Purna below (15.103-104).
kalatrdi parvrn nijn sarvm ca vaisnavah 100 bhagavaty arpayan tapta- mudrbhis tbhir akayet
Offering them to the Lord, the Vaisnava should brand his wife, etc, companions and everything with these red-hot
marks. DDT:`Offering' means presenting with the mentality`they belong to you'. As it is said in the rmad
Bhgavatam (11.3.28): `Wives, sons, homes, life airs: all this is an offer
ing to the Highest'. The offering of wife, etc, should be done one after another.'These' refer to the worshipped
forms of the disk and so forth.
As it said in the Varha Purna:`With red-hot brands one should 101-104 place marks on one's own shoulders, the wife,
children, servants,
animals and on one wealth: Also:`Having out of iron fashioned marks of the five weapons according to the rules, the
knower of

mantras should place them, one by one with their respective mantra. On the forehead one should wear
the club, on the top of the head the bow and arrow, the sword Nandaka in the middle of the chest and
the disk and conch on the arms: Furthermore: A brhmana should wear Sudarana on his right arm and
the conch on his left. This is the knowledge of knowers of Brahman:
DDT: `Iro denotes also gold and so forth, as will be seen further on (15.105). Since the bow and
arrow are companions, they are counted as one. In this way there are five weapons.
THE MATERIAL OF THE MODELS OF THE DISK AND SO FORTH
105 In the Navaprana Pacartra:'Having fashioned a disk of gold, silver, copper, brass or iron, the wise man
should brand himself in the proper way'.
106 evam eva prabodhany dvday bhagavat-paraih tapta-mudr dhruva dhry dvrakya viesatah
In the same way, those devoted to the Lord should certainly also on Prabodhan Dvda accept
branded marks, especially in Dvrak.
DDT:'In Dvrak': because of the special strength of the disk in its own holy place, or because
there is a special greatness in accepting branded marks there.
THE FESTIVAL OF LYING DOWN

ON THE OCEAN OF MILK

107 tato nrjya krsnan tu naraynena vaisnavah samam gitdi ghosena nayet punya jalaayam
Then, after rtrika, the Vaisnava should with song and music with a hand-drawn carriage lead Krsna
to an auspicious reservoir of water.

atha puspjali dattv ynd uttrya ca prabhum 108 samprrthya hasta dattv ca tre
samupaveayet
One should then offer the Lord handfuls of flowers and remove Him from the carriage. After offering
prayers one should offer Him one's hand and invite Him to the bank.
dhautghri-pnir cantah krtv sakalpam tmani 109 deve ca nyasam carya snpayet ta
yathvidhi
After performing camana, one should with clean body and hands utter the declaration, perform nyasa on
oneself and the Lord, and then bathe Him according to the rules.
DDT: One should state a suitable declaration following the ones given earlier on.
samprrthya jala-madhye ta deva samsnpayet sukham 110 gandha-puspdibhi ctha mahpj
samcaret
One should offer prayers and then happily bathe the Lord in the water. Then one should perform opulent
worship with sandalwood-paste, flowers, and so on.
DDT: One should offer prayers like 'All glory to Mahvisnu! Please protect the world!'
THE MANTRA FOR SLEEP
ese paryaka-varye min phan-mani ganmale m vetadvpntare deva kuru nidr namo tv
iti

`O Lord, in the middle of Svetadvpa, please fall asleep on the eminent couch of esa with unlimited pure
bejewelled hoods: THE MANTRA OF PRAYER
supte tvayi jaganntha jagat supta bhaved idam 112 vibuddhe tu vibudhyeta prasanno
me bhavcyuta
'Lord of the universe, when You sleep, the whole world sleeps; when you awake, it also awakes. Be
pleased with me, Infallible one!'
113 ity asya prabhor agre grhnyn niyama vrat caturmsesu kartavya krsna-bhakti-vivrddhaye
After praying like this in front of the Lord, the vrata-performer should accept some restrictions for
the four months of the rainy period to increase his devotion to Krsna.
DDT: Why should a Vaisnava accept restrictions during the rainy period? He gives the answer with'to
increase his devotion to Krsna: One incurs sin by not, and also gains a special thing by doing so,
devotion. This is the conclusion. PAVITRAROPANA DVADAI

ravanasya site pakse dvday vaisnavair mud kartavyah krsnadevasya pavitrropanotsavah

168 On Dvda during the bright fortnight of ravana Vaisnavas should happily perform the festival of
offering Lord Krsna a cord. MANDATORINESS OF THE FESTIVAL
169-yo In the appendix to the Rg Ueda: `One who makes a cord has bathed in all holy places and been
initiated into all sacrifices. He becomes dear to Hari. The demons will steal away the fruit of a
whole year of worship, etc, of one who does not perform the festival according to the rules given in
the scriptures:

DDT: First he shows that the festival is mandatory since it is dear to Krsna, and then with the
next three verses (yo-ya) he shows that it is also mandatory since nonperformance will result
in sin.'Et means muttering mantras, sacrifices and so on.
y In the Yoga-sra, in the story of the birth of the cord, Rudra gives this boon to Pavitra, the king of
snakes:`The fruit of muttering
mantras, sacrifices and so on will be destroyed for those who do not think much of you, who are so respected
by me:
DDT: The story of the cord: A great snake by the name Sr Pavitra, a brother of Vsuki, king of snakes,
worshipped the blessed iva with devotion until he became pleased. Then he asked him for the following
benediction:"May I become an ornament around your neck:' iva was greatly pleased and said: "Become
an ornament around the necks of all the gods! All their devotees should also fashion a cord with your
form and offer it to their own god. Otherwise they will incur a great sin:'
In the Visnu-rahasya:`O best of sages, a whole year of worship 172-173 will become fruitless for one who does
not offer the cord ac
cording to the rules. Therefore, men who are devoted to Visnu should year after year offer the cord with
devotion to Hari: DDT: `Year after year' means that since it is continual it is mandatory,just like it is said that
one should'spring after spring sacrifice with light. Here it is also shown that it is mandatory for those who are
devoted to Visnu', Vaisnavas.

THE GREATNESS OF OFFERING THE CORD Baudhyana says: As long as one honours the cord, one's
dura- 174-176 tion of life, freedom from disease and majesty will all abundantly
increase: In the Mah-sarhit: `O twice-born one, the worship that a brhmana has performed during a year is
completed by the offering of the cord. Thus spoke Lord Hari: In the Visnurahasya:`Offering the cord to Visnu
brings enjoyment, liberation, fame for woman and man, merit, happiness, glory and riches:
DDT:'Fame for woman and ma means fame for both husband and wife, or then for both women and
men. It indicates that offering the cord to Visnu is meant also for Vaisnava women.
`It is the merit of all merits, indeed a destroyer of all sin. There- 177-178 fore offering the cord is known as
most pure. The fruit one at
tains by devotedly fully worshipping Janrdana during a whole year, one attains by simply offering the cord!'
179-180 And also: `Since it causes sin to disappear and orders the cutting of attachment to matter, it is called cord. It is
known as the effulgence of Brahman. It is known by the name of Visnu among the people. It is indeed the
Lord of sacrifices, the Lord of rites in the form of a thread:
DDT: Here he gives an etymology for the word ord'. In the following two verses he wishes to show a
special greatness of the cord: the Blessed Lord who wears a garland of forest flowers, and so on, is nondifferent from his secondary members.
181 `That threefold thread is called Nryana. It is known as the self of the three gods, three Uedas and threelettered syllable Aum'. DDT: The`threefold thread' consists of three threads. The reason for this is then given:
it is the self of Brahm, Visnu
and iva, etc. Even though the cord is eternally liberated in the world of Vaikuntha by its being a
decoration of the Lord, with regard to r Mahevara, it appears as a decora tion on the form of the Lord,
in the form of a threefold thread made by Vaisnavas with special devotion, just like the Lord appears in
an installed image. This is the understanding. Therefore the mantra for installation is:
visnulokt pavitrdygaccha

`O cord, please today come from the world of Visnu!` (15.207) 182 tatra baudhyandy-uktah
pavitrropane vidhih sammato vidus krsnrcane yo `tra sa likhyate
The rules for offering the cord have been explained in the writings of Baudhyana and others. Here those rules
for worshipping Krsna that all the knowers have agreed on are noted.
DDT: Because of different disciplic successions and schools there are many different rules. The rules of
those who are conversant with the scriptures are written here.
RULES FOR OFFERING THE CORD

sauvarrtai rjatais tmraih ksaumaih strais tu pdmikaih 183 krpsair v pavitrnsyante kaih kuair api
One should fashion strings of gold, silver, copper, silk, lotus fibres, cotton or kua grass (Saccharum Spontaneum).
DDT: These materials are listed in order of preference.
tatra krpsika stra brhman-kartita ubham 184 nya trigun-krtya punas trigunayet ucih
If the thread is of cotton, it should be fine and woven by a brhman. After getting the thread, a pure person should make
it threefold, and then threefold again.
DDT:`Brhman' means a virgin daughter of a brhmana or a widow full of good qualities, but not a dra or some one with bad behaviour.`Fine' means that it should be excellent and not be too thick.'A pure perso means someone
who is pure by having taken bath, etc.
paca gavyena tat proksya prakslya ucinmbun 185 mlenascottaraatam mantrenthbhimantrayet
It should be sprinkled with the five substances of the cow (milk, yoghurt, ghee, cow dung and cow urine) and then with
pure water. Then one should recite 108 root-mantras over it.
trni sstaatensya tasyrdhensya crdhatah 186 jnrunbhidaghnni pavitrny caret prabhoh
One should fashion three cords for the Lord, having 108, half of that and again half of that threads and reaching to the
knees, thighs and navel.
DDT: A Vaisnava with a sacred thread should in a pure place tie three cords one by one: a large, a middle and a
small one. The large one should consist of 108 nine-fold threads, the middle one of half of that, 5q, and the small
one of 27. The lenght for the large is that it should reach to the knees of the form of the Lord, the middle one
to the thighs and the small one to the navel.
187 sattriad granthayas tesm dye krys tu madhyame caturviair ante ca dvdaa granthayo budhaih
A wise person should make 36 knots on the first one, 24 on the middle and 12 on the last.

DDT: One should tie the knots at equal distances. The `first' corresponds with the large, the `last with the
small. 188 arigustha-parva-mtrn tu kuryd granthim athottame
tad-ardha madhyame kuryt tad-ardha ca kanyas

One should leave a distance of one thumb between each knot on the large, half of that one the middle one, and
half of that on the small one.
DDT:`One thumb' indicates the lenght of a thumb of the form of the Lord so that a small form also gets a
small cord, and since different worshippers will have thumbs of different lenghts anyway.
189 granthh kurvta sarvatra suvrttn sumanoharn na vai visama-sakhykn granthn kurvta kutracit
The knots should everywhere be made beautifully round and enchanting. One should, however, never make an
uneven number of knots.
DDT: `Everywhere means on all the cords. `Never' refers to the cords of the associates, etc.
190 astottara-sahasrena tat-strasya pavitrakam astottaraata granthi- vana-mlkhyam caret
One should make a cord called Vanaml with 1oo8 threads and 108 knots.
191 rabhya mukuta y tu strair viracit ubh pdalambin ml vanaml prakrtit
p beautiful garland made of threads, beginning at the crown and reaching down to the feet, is called a Vanaml.
kuryd gandha-pavitra ca strair dvdaahhih ubhaih 192 aratni pranita tac ca dvdaa-granthika krt
One should fashion a perfume-cord of twelve splendid threads, reaching from the elbow to the little finger and having
twelve knots.
DDT: This cord of nine-fold thread is meant for applying perfume.
pavitrni parivra- devatn samcaret I93 strais tair udusakhykaih kalsakhyrka-sakhyakaih
One should make cords for the associate divinities with 27, 16 and 12 threads.
DDT: One should tie three cords for the associate divinities also, one large, one medium and one small.
tesu granthn yathobha baddhv vahner guror api I94 saptaviatibhih straih sadviatibhir tmanah
On them one should tie knots to create a beautiful appearance. For the fire and the guru one should make cords of 27
threads, and to oneself of 26.
yathsambhavam anyes pavitrni ca krayet I95
yatnatah

sampdayec ca sarvni obhanny eva

As far as possible, one should have cords made for others also. One should endeavour to make all of them beautiful.
As it is said:'By giving impure cords one will get an impure 196 fruit. Therefore, with great devotion one should
purify the cord: rajayitvtha kmirguru gorocandibhih 197
vastrencchdya patale sthpayet tni vainave
One should dye them with saffron, aloe, gorocana and so on. Then they should be placed in a basket of bamboo, which
should be covered with a cloth.
DDT: And so o refers to substances such as camphor. If one is unable to use these, one can also simply use
kuku ma, or f one is unable to use even that, turmeric and so on. 198 krtv krtya daamy ca pavitrropanya hi
krsna vijpya tad-rtri yath prg-likhita nayet

After performing one's duties on Daam, one should inform Krsna of the offering of the cord, and then spend the
night as previously described.
DDT: Now he describes the observances for the three days of the festival of offering the cord. He begins with
Daam.As previously described' means as was explained in the section dealing with rules for Daam (13.218). That basically means to eat only once, give up the use of a tooth-twig and instead clean the teeth by
doing camana twice, perform the rituals at dusk and then worship the Lord. After offering a handful of
flowers, one should declare the following to the Lord:
tava yga karisye `ha pavitra-mayam acyuta mantrito `si bhagavan parivra yuto may
`I will perform the sacrifice of the cord to You, Infallible One. Together with Your associates, You are invited
by me, Lord!'
After praying like this, one should spend the night as earlier described (13.22) by observing brahmacrya
and sleeping on the ground, and so on.
Now, some are of the opinion that one should spend the night of Daam, perform the duties for the
morning of Ekda, and only then declare the offering of the cord as mentioned above. Then one should
arrange the paraphernalia for offering the cords as well as one is able and bow to the guru. In his house and on
his order one should then fashion the cords. The activities such as fashioning the cords on this Ekda should
be understood to pertain to those who have the means.
I99 ekday prabhte ca nitya-krtya sampya hi devlayam upaskrtya mandala racayet ubham
Having performed the morning duties on Ekda, one should decorate the temple and construct a beautiful mandala.
DDT: In this verse and upto verse 224 he describes the duties on Ekda.`The morning dutie refer to bathing and
so on. One should decorate the temple with ointments, canopies, etc. The'beautiful mandala' refers to mandalas such
as the Sarvatobhadra.
In the opinion of some, this can be added: `One should first worship the doorkeepers and then enter the sacrifical
arena. One should then make a braid out of 36 blades of darbha-grass with the length from elbow to the tip of the
middle finger, and purify it with root-mantras and the five substances of the cow Then one should perform bhtauddhi (purification of the elements), smear the braid with the five substances of a cow and sprinkle the whole
sacrificial arena with it. After this, one should bow to the guru and then, following one's own rulebooks, prepare
nysa-water, mutter the Nrsiha root-mantra (ksrau) over some mustard seeds and scatter them in the ten di rections. One should consider them to form a wall all around.
`Then one should according to the rules please a wellbehaved Vaisnava, learned in the Uedas and Uedgas, who
will perform the sacrifice. He should, according to the rules of the scriptures and those pertaining to the particular
house, offer a8 or 1o8 oblations and pour the leftover ghee into the throw-out pot to bless the cord. Then the
sacrificer should perform nysa following the rules, and after performing this occasional elaborate worship, begin
the great worship pertaining to the festival of offering the cord:
krtv krsnasya nityrca pavitrropanrthakam 200 pj viesatah krtv krsna vypayed idam
After performing the daily duties for Krsna, those who desire to perform the offering of the cord should perform special
worship, and then pray to Krsna like this:
kriy-lopa-vidhtrtha yat tvay vihita prabho 201 mayaitat kriyate deva tava tustyai pavitrakam
'O Master, o Lord, this cord that You have made for correcting deficiencies in the worship, I have now fashioned
for Your satisfaction:
202 na me vighno bhavet tv atra kuru ntha day mayi sarvath sarvad visno mama tv param gatih

'May there be no obstacles for me. O Master, be merciful to me! At all times and everywhere, You are my highest
goal, Visnu: And so on.
DDT: And so o refers to the following, which also should also be sad:
upavsa-vratena tv tosaymi jagat pate kma-krodhdayo hy ete na me syur vrata ghtakh adya prabhrti devea yvad
vaiesika dinam
tvad raks tvay kry sarvasysya namo `stu te 'With this vrata of fasting I will please You, Lord of
the world! May lust, anger, etc not break my vrata. Starting today, until the appointed day, please protect all
of this. I bow to You:
Since these verses are common to all vratas, they have not been mentioned in the main text.
203 devasya sarvato nyasyed danta-kstha jala kun mrttik ca haridr ca kumkum rocanni ca 204 upnakau
sitacchatra cmara vyajana tath
yava-vrihy-di-dhanyni yathsthna prthak prthak Around the Lord one should place in suitable places,
one by one, a tooth-twig, water, kua-grass, earth, turmeric, kukuma, gorocana, sandals, a white parasol, a yaktail whisk, a peacockfeather fan, barley, rice and other kinds of grains.
DDT: In these two verses he describes the preparation for adhivsana, the preliminary activities. Verses 205223 describe how the adhivsana should be performed.
kumbha uddhmbunpurya sarvatobhadra-mandale 205 devgrato nidhysmin pavitrny adhivsayet
After placing a pot filled with pure water in a Sarvatobhadra mandala in front of the Lord, one should perform the
preliminary purification of the cords.

DDT: The cords should be in a basket on top of the pot. PRELIMINARY PURIFICATION OF THE CORDS
bhagavat-puratah-sthni patalasthni pjayan 206 dv vhayen mla- yuj tan-manun budhah
Worshipping them in the basket in front of the Lord, the wise person should first invite them with the root mantra and
with this mantra:
om svatsarasya ygasya pavitr-karanya bhoh 207 visnu-lokt pavitrdya gaccheha namo `stu
te
'Om. O cord, for purifying the worship of the whole year, please come today from the word of Visnu. Obeisance to you!'
tesv vhya yath-sthna brahmdy devats tatah 208
gandhdinrcayet

tat-tan-mantraih sannidhpyksata

Having invited into the cords in their own places the divinities such as Brahm, one should establish them with their own
mantras, and then worship them with aksata, sandalwood pulp and so forth.
DDT: One should invite the presiding divinities of the cords with the vhana-mudr and their own mantras, then
establish them, ask them to come near with the sannidh-karana-mudr, protect them with the cakra mudr, make
them nectarean with the dhenu-mudr and then worship them.And so forth' refers to things such as flowers,
incense, lamps, foodstuffs and betel.

THE DIVINITIES OF THE CORDS 209 brahma-visnu-mahdevs tristr-devath smrth

pranavo vyu-vahn ca brahm ngah a ravih
adhidevath

iva ca vive-dev ca nava-stry-

Brahm, Visnu and Mahdeva are known as the divinities of the threefold string. Pranava Om, Vyu, Agni,
Brahm, Nga, Candra, Srya, iva and the Vivedevas are the gods of the ninefold string.

210 kriy ca paurus vr caturth caparjit jay ca vijay caiva muktid ca sadiv 211 manomay tu navam
daam sarvatomukh
granthn devats tv ets tatra tatra nivedayet

Kriy, Paurus, Vr, Aparjit, Jay, Vijay, Muktid, Sadiv, Manomay and Sarvatomukh: these ten goddesses
of the knots should be invited one by one.

THE MANTRAS FOR INVITING 212 o sarvbharana-citrga sarva-deva-namaskrta lvanyarpa vivtman jyestha-stra samraya
`Om. Self of all, whose limbs are splendid with all kinds of ornaments, to whom all gods bow down, whose form
consists of beauty, please enter into the big cord:
213 om sarva-laksm-kara ra sarva-jna-rastmaka nivrttarpa vivtman madhya-stra samraya
`Om. Self of all, the origin of all wealth, Lord of Sr, whose self is bliss and all knowledge, whose form is beyond
this world, please enter the middle cord:
214 o ativega marud yone purustman divaspate kanyo he prabho deva tejas stram raya
`Om. Master, exceedingly swift, origin of the wind, self of man, lord of heaven, o Lord, please enter the small cord with
Your effulgence: And so on.
DDT: And so on' refers to inviting Prakrti, the presiding divinity for the Vanaml. This is the mantra:
prakrte tva jaganmrte sarva-Ivanya-dyini r-stre nityakalyni snnidhya kuru te namah `Prakrti, you
whose form is the world, giver of all beauty, always auspicious, please enter this beautiful cord. Obeisance to you:
Since this mantra is according to the opinion of only some people, it has not been clearly given in the text.
yatra mantro na varteta tat-tan-nmaiva tatra ca 215 namo `ntah sacaturthka hyah prg-likhann manuh
Where no mantra has been given, one should use the name of the divinity in the dative case, followed by namah, and utter
the mantra as has been described before.
DDT: What should be the mantras for the others? That is described here. An example: `om pranavya namah:
atha krsna-karmhhoje patta-strena nirmitam 216 vitasti-mtra badhnyd doraka mangaltmakam

Then one should tie an auspicious string made of cotton thread, the lenght of the distance between the extended thumb
and the little finger, to the lotus hand of Krsna.

THE MANTRA
o samvatsara-krtrcyah samprna-phalado i yat 217 pavitr-karanya tat kautuka dhara te namah
'Since You give the fruit of completing the worship of the year, please carry this thread for purity. Obeisance to You!'
218 tato gandha pavitra ca grhtv dhpita budhah bhagavanta namaskrtya bhakty samprrthayed idam
The wise person should then take the fumigated perfume-cord, bow to the Lord, and with devotion pray like this:
DDT: The perfume-cord should be fumigated with the incense of aloe, etc.
219 mantrito `si devea srdha deva ganevaraih mantreair lokaplai ca sahitah paricrakaih

`I call You, Lord of gods, together with the leaders of the groups of gods, the masters of the mantras, protectors of
the worlds, and Your associates!'
220 gaccha bhagavann a vidhi-samprna-kraka prtas tv pjayisymi snnidhya kuru keava
`Come, o Lord, controller, completer of all rules. In the morning I will worship You. Please come, o Keava!'
And also:
221 visnu-tejodbhava ramya sarva-ptaka-nanam sarva-kma prada deva tavga dhraymy aham
'O Lord, I carry a delightful part of You, born from the effulgence of Visnu, a destroyer of all sins and giver of all
desires: 222 anena manun vidvt mla-samputitena hi
dadyd gandha-pavitran tat r krsna-caranbjayol7
With this mantra one should according to the rules and muttering the root-mantra offer the perfume-cord to the
lotus feet of Sr Krsna.
223 nrjya deva stutv ca dattv puspjali tatah tat pavitrni tat-kumbham apy astra-manunthav nrsimhamanun rakset kavacenvagunthayet
After waving lamps before the Lord, reciting hymns and offering handfuls of flowers, the cords and the pot should
be protected
with the Astra-mantra (phat) or the Nrsimha-mantra (ksraum). The pot should then be covered with a kavaca.
gta-nrtydin kuryd vidhivaj jgara nii 224 According to the rules one should keep vigil at night with
song, dance, etc.
DDT:'Etc' means reciting the Purnas and so forth:According to the rules' means according to the rules for the vigil given earlier on
(I3.6I-92), such as reading the Purnas and singing and waving lamps before the Lord every third hour. OFFERING THE CORD

prtah-krtyni nirvartya nitya-pjr vidhya ca 225 viesato `rcayed deva pavitrni ca pjayet
After performing the duties of the morning and the mandatory worship, one should perform special worship of the Lord
and then worship the cords.
DDT: In this verse up to verse 23q he describes the observances on Dvda.
mah-vditra ghosena nma-sakrtanotsavaih 226 mla-samputitenaiva pavitrny arpayet kramt
With the loud sound of instruments, a festival of congregational chanting of the Lord's name and muttering the rootmantra, the cords should be offered one by one.
DDT:'One by on : beginning with the big cord and with the most senior persons present.
vaksyamnena mantrena bhakty krsnya vaisnava)' 227 pj krtv parvra- devn tny athrpayet
After worshipping Krsna by uttering the following mantra with devotion, the Vaisnava should offer cords to the associate
divinites also.

228 krsna krsna namas tubhya grhneda pavitrakam pavitr-karanrthya varsa-pj phala-prad
`Krsna! Krsna! Obeisance to You! Please accept this cord for the sake of purification. Bestow the fruit
of the year's worship!'
229 pavitraka kurusvdya yan may duskrta krtam uddho bhavmy aha deva tvat prasadj janrdana
`O Lord, whatever I have done wrongly, please purify that today. By your mercy I become pure, o
Janrdana!'
mah pj tatah krtv stutv natvrthayet prabhum
After the performing elaborate worship, one should bow to the Lord and request Him like this:
230 vanaml yath deva kaustubha satata hrdi tadvat pavitra tantu ca pj ca hrdaye
vaha
`O Lord, as You always carry a garland of forest flowers and the Kaustubha jewel on Your chest,
please also carry this cord, and my worship in Your heart:
231 jnatjnat vpi na krta yat tavrcanam kena v vighnadosena pariprna tad astu me
`The worship of You that I have neglected to perform, knowingly or unknowingly, through whatever
kind of fault of interruption, may that be completed for me.`
232 tathgni vidhinbhyarcya pavitra tasya crpayet krsne nivedayan mantra- hnam ity din krtam
One should then honour the fire according to the rules and then offer it its cord. Then one should offer
all that has been done to Krsna with the`mantra-hnarri-prayer.
DDT: After performing a homa, one should offer a cord to the fire with the root-mantra. Then
everything should be offered to Krsna with mantras such as
mantra-hna kriya-hna bhakti-hna janrdana yat pjita may deva pariprna tad astu me
'O Lord, o Janrdana, whatever that has been lacking in mantra, ritual or devotion in my worship, may
that be completed for me:
guru ca bhakty sampjya pavitra gurave `rpayet 233
dhrayet svayam

vaisnavebhyah pavitrni dattvaika

Having honoured the guru, one should offer him his cord. Then the Vaisnavas should be given cords, and
then one should oneself wear one.
sampjya vaisnavn viprn akty sabbojya bandhubhih 234 sama mah-prasadnna sukha
bhujta vaisnavah
After worshipping the Vaisnavas and feeding the brhmanas as well as one is able, the Vaisnava should
happily eat Mahprasda food together with friends.
RULES FOR REMOVING THE CORDS
In the Tantras According to time, place and circumstances, the 235-237 Lord should carry the cords made of
strings a month, a fort
night, three nights or one day and night. At the time of bathing, they should be removed. They should be
sprinkled with water and then again placed on the Lord. At the end, the Lord should be especially
worshipped with flowers and sandalwood pulp, offered different kinds of foodstuffs, and then the cords
should be removed with this mantra:
o samvatsar ubh pj sampdya vidhivan mama 238 vrajedn pavitra tva visnu-loka
visarjitam
`Om. O cord, having made my yearly worship conform to the rules and auspicious, now you will be
removed. Return to the abode of Visnu!'
yvad deve pavitrni tvat tisthet samhitah 239 brahmacr havisy deva-pjparyanah
As long as the Lord wears the cords, one should concentratedly live in celibacy, eat only havisya
and be devoted to the worship of the Lord.
THE FRUIT OF THE VRATA
240 As said in the work of Baudhyana:`One who thus follows all the rules and acts like this year after
year, will no doubt attain to the highest abode, where dwells the Man-lion'.

PARVA-PARIVARTANA DVADAI 543 bhadrasya ukla-dvday ayanotsavavat

prabhoh kali-dnotsava kuryd vaisnavaih saha vaisnavaih
On Dvda in the bright fortnight of Bhadra, a Vaisnava should together with Vaisnavas celebrate
the festival of turning over, just like the festival of the Lord's going to sleep.
544-545 In the Uttara-khanda of the Bhavisya Purna:`When Ekda in the bright fortnight of the month of
Bhadra arrives, Visnu turns over. It destroys great sin. Having led the Lord to the bank of a
reservoir of water, and having fully worshipped Him, one should turn Him over on His right side:
DDT: Even though the Uttara-khanda of the Bhavisya Purna says`Ekda', it should be
understood as'Dvda'. The statement of the Uttara-khanda of the Bhavisya Purna should
be understood to teach the non-difference of Ekda and Dvda.
`One should turn Him over' means that earlier He slept on His left side, but from now on
He sleeps on His right side.

THE MANTRA OF REQUESTING 546 deva deva jaganntha yoggamya nirajana

katidnam kurusvdya msi bhadrapade ubhe

`Lord, Lord, Master of the universe! Untainted one, attainable by yogs, please today in the pure month of
Bhadra turn over.' mahpj tatah krtv vaisnavn paritosya ca 547
deva svamandire ntv yath-prvam niveayet
Then one should offer elaborate worship and please the Vaisnavas. Having led the Lord back to His temple, He
should be returned to the same position as before.
RAVANA DVADAI
bhadrasya ukla-dvday yukty ravanena hi 548 uposya sagame sntv deva
vmanam arcayet
If Dvda in the bright fortnight of Bhadra is connected with the asterism Sravana, one should fast, bathe at a
confluence of rivers and worship Lord Vmana.
THE GREATNESS OF RAVANA DVDAI
msi bhadrapade ukl dvda ravannvit 549 mahat dvda jey upavse mahphal
arcayitvcyuta bhakty labhet punya dabdikam
Dvda connected with Sravana during the bright fortnight of the month of Bhadra is called Mahat Dvda.
Fasting during that time is greatly meritorious.One who worships the Infallible one with devotion at that time
attains the merit of ten years.
DDT:`The merit of ten year means the merit one gains by worshipping the Lord during ten years.
phala datta-hutn ca tasy laksa guna bhavet 550 The fruit of of donations and sacrifices is
multiplied by a hun
dred thousand on this day.
In the Skanda Purna: Dvda in the bright fortnight of 551-554 the month of Bhadra combined with
ravana is known as Ma
hat Dvda. Fasting on this day brings great merit. One who fasts and bathes in an auspicious
confluence of rivers on this day gains the fruit of twelve Dvdas. If this day also falls on a
Wednesday, its is Atyanta-mahat Dvda, and whatever given in charity on that day becomes
imperishable. The fruit of donations and sacrifices is multiplied by a hundred thousand on this
day.'
555-556 In the Brahma-vaivarta Purna, in a conversation between a father and son:`When the day of Hari
during the bright fortnight of Bhadra is combined with ravana and falls on a Wednesday, the
worshippable Vmana fulfills all pure desires in one's mind. The confluence of all rivers appear in
a confluence on that day.
557-560 `Ekda in the bright fortnight of Bhadra leads to heaven, in the dark to destruction of sin. In
Phlguna it liberates men even from the sin of killing a brhmana. This glorious tithi, however,
bestows great merit at a confluence. It destroys all the sins of those who celebrate it: And also: All
the holy places meet at a confluence, and all the gods congregate on earth during this glorious
day. In this way this secret of all the Purnas is told. One who worships Vmana at a confluence
will not be born as a ghost:
561-562 In the Visnu-dharmottara Purna (1.60.1-3): `Sr Paraurma said:"Is there any way in which those
who are unable to fast can by just one day of fasting gain great fruit? Great god, fixed in vratas,
please tell me that!" Sr Sakara replied:"O Rma, knower of duties, one who fasts, bathes and
worships Janrdana on Mahat Dvda combined with the asterism ravana, easily attains the
fruit of the twelve Dvdas!"'
563-566 Furthermore (1.60.5-8): `Rma, when Dvda combined with Sravana falls on a Wednesday, it is
called Atyanta-mahat Dvda. O descendant of Bhrgu, bathing, muttering mantras, sacrificies,

charity, rddha-ceremonies and worship of the Lord lead all to liberation on this day. Rma, one
who bathes in any confluence on that day without a doubt attains the fruit of bathing in the
Gang. During ravana all confluences al
ways award enormous merit, and especially so on Dvda, and even more so when combined with a
Wednesday.'
In the Uttara-khanda of the Bhavisya Purna, Yudhisthira 567-570 says (4.75.1-4): `O Highest Lord,
Sinless One, please tell me
about one meritorious Dvda for those who are not able to always fast: r Krsna replied:"Dvda together
with ravana in the bright fortnight of Bhadra bestows all pleasures. The merit of fasting at that time is very
great. One who fasts and bathes at the confluence of rivers attains the fruit of bathing in the Gag. Do not
doubt this! When Dvda combined with Sravana falls on a Wednesday, it is called Atva-mahat. Everything
given away on that day becomes eternal: "
Also, in the same book, in the story of the merchant 57I-574 (4.75.68-71):At the connection of ravana
and Dvda he wor
shipped Janrdana, fasted, controlled his senses, gave gifts to the brhmanas and bathed at the confluence of
great rivers. At the time of death he attained the highest destination, difficult to attain for anyone, where the
trees bestow all desires, the rivers are of rice boiled in sweet milk and the enchanting lakes are filled with
cooling, clear water. Having reached that land, the greatly fortunate merchant, bedecked with ornaments of
pure gold, happily enjoyed in the company of divine ladies for a whole kalpa:
Moreover, at the end (4.76.65-67): `On Dvda con- 575-577 nected with Sravana and Wednesday, giving
away water from a confluence of rivers and great amounts of food is auspicious.
It is the highest rule of fasting. O best of kings, Sagara, Kukutstha, Dhundhumra, Gdhi and many others
attained all their desires through this Dvda. A Dvda in Bhadra that falls on a Wednesday and even half
the time is connected with Sravana, is called Jay by the sages. One who with great endeavour fully fasts on
that day attains mystic abilities and perfection:
DDT:'Perfectio means liberation or r Vaikuntha.
RULES FOR WORSHIPPING RI VAMANA 629 natv gurum anujpya pacn niyamam caret
na hi sidhyed guror bhakti niyama ca vin phalam
Having bowed to the guru, one should enquire from him and then accept rules, for the fruit will not appear
without devotion to the guru and to injunctions.
DDT: One should bow to one own guru, or if he is not present, to a brhmana spiritual master.`Then': as is
said in the Skanda Purna in connection with the Jayantvrata (13.510): 'First one should go to the house of
the guru and then follow rules. One should put one's head to his feet and touch them with one head. With
hands folded in supplication one should then ask the guru thus: "Best of the brhmanas, o master, please
give me the rules for Dvda!"' The`rules'refer to declaring the vrata and so forth. As has been said:
'through rules one attains the fruit; without rules there will be no auspiciousness'.

THE MANTRA OF RESTRICTIONS 630 ekday nirhrah sthitv caivpare 'hani bhoksye
rvmannanta arangata-vatsala
'O r Vmana, Endless One, tender to surrendered ones! I will remain fasting on Ekda and eat on the next
day.'
631 ekday rjany v dvday crcayet prabhum
On the night of Ekda or on Dvda one should worship the Lord.

DDT: If there is a risk that the Dvda may pass before one has had time to break the fast, one should
worship the Lord during the night. This is the conclusion.
632 svarna-rpya-maye ptre tmra-vama-maye 'pi v kundik sthpayet prve chatrik pduks tath ubh ca
vainav yasthim aksa-stra pavitrakam
One should establish a small kumbha with a pot of gold, silver, copper or bamboo, a parasol and sandals on the side, a
splendid stick of bamboo and a rosary of aksa beads (Eleocarpus Ganitrus).
DDT: The materials mentioned for the pot are given in order of preference. For the establishment of the kumbha
one should follow all the rules given earlier, for example in connection with the Vijay-vrata (13.495-499) Whatever is specific for this vrata will be mentioned here.
puspa gandhaih phalair dhpair vmana crcayed dharim 633 nn-vidhai ca naivedyair hhaksya-bhogyair
gudaudanaih
jgara nii kurvta gta-vdydi-nartanaih
One should then worship Hari Vmana with flowers, sandalwood paste, fruits, incense, different kinds of eatables, palatable foods and sweets. At night one should keep vigil with song, music and dancing.
evam rdhya devea prabhte vimale sati 634 dv arghya pradtavya pacd deva
prapjayet
nrikelena ubhrena dadyd arghya ca prvavat
At the pure sunrise one should worship the Lord of gods. First one should offer arghya and then worship the Lord. The
arghya should be offered with a pure coconut, as previously described.
DDT: As previously described' means with flowers and so on and tied to a conchshell.

THE MANTRA FOR OFFERING ARGHYA vmanya namas tubhya krnta-tribhuvanya ca 635 grhnrghya
may datta vmanya namas tu te
vmanya arghya namah
'Obeisance to You, Vmana, who strode across three worlds! Please accept this arghya, offered by me. Obeisance to
Vmana, toYou! Arghya. Obeisance to Vmana.'
636 matsya krma varha ca nrasiriva ca vmanam rma rma ca krsna ca kramd dvau buddha-kalkinau
637 pdayor jnunor guhye nbhym urasi-vaksayoh bhujayor murdhni sarvngesv arcayed yudhni ca

Matsya, Krma, Varha, Nrsimha, Vmana, Paraurma, Rma, Krsna and Buddha and Kalki: these should all be
worshipped one after the other on the feet, knees, private part, navel, chest, neck, arms, head and all the limbs.
The weapons should also be worshipped.
DDT: Here he gives the special mantras and mode of worship. Buddha and Kalki should be worshipped as
one person on all the limbs, since they differ from the others by uprooting the deceit of men. For this
reason they are listed as a pair. In the opinion of some others, the two Rmas should be grouped together.
In this manner the rules for worship are quite diverse. One should follow those taught in one's own
disciplic succession.

An example of how to use the names: o matsyya namah pdayoh, `Obeisance to Matsya at the feet:
The other mantras follow in the same way. The weapons should be worshipped with the mantra o
yudhebhyo namah,`Obeisance to the weapons:
638 mahpujn tatah krtv go-mah-kcandikam aktycryya dtavya brhmanebhya ca mantratah
After thus performing opulent worship, one should according to one's means with a mantra offer the preceptor
and the brhmanas cows, land, gold and so forth.
639 brhmana cpi mantrena pratigrhnti mantravit dadti mantrato hy eva dt bhakti-samanvitah
The brhmana, knowing mantras, receives with a mantra, for with a mantra the giver offers it, full of devotion.
THE MANTRA FOR GIVING
vmano buddhido dt dravyastho vmanah svayam 640 vrnana ca pratigrh tena me vmane
ratih
'Vmana, giver of knowledge, is the giver. Vmana himself resides in the gift, and Vmana is also the receiver. May I by
this attain love for Vmana!'

THE MANTRA FOR RECEIVING

vmanah pratigrhnti vmano 'pi dadti ca 641 vmanas trako dvbhy teneda vmane namah
' Vmana is the receiver and Vmana is also the giver. Vmana is the liberator of both, therefore here is obeisance to
Vmana!'
ev krtv vidhnena bhojana prsad-jyakam 642
bandhubhih

prva dadyd brhmanebhyah pacd bhujta

Then one should prepare food with ghee mixed n yoghurt according to the rules. First one should offer it to the
brhmanas, and then one should oneself eat together with friends.
yad vmana purne ca yad bhavisyottare vratam 643 vmanasyodita tasynusrl likhita tv idam
This has been written following whatever has been said about the vrata of Vmana in the Vmana and Bhavisya
Purnas.
DDT: The Vmana Purna contains the parts about Sravana Dvda. In the Uttara-khanda of the Bhavisya Purna
(4.75) the Lord Himself explains the Vmana and Sravana Dvda-vratas to Yudhisthira. The description of the
Vmana-vrata here is based on that. By regarding both books as one no disrespect is shown to either one. This is
the implied meaning.
In the Brahma-vaivarta Purna: After accepting the rules, one 644-648 should go to a confluence of rivers. Having
fashioned a Vmana

of some gold according to one's means, one should place the Lord on a costly kumbha. One
should then bathe Him in a golden bowl and worship the Lord of the worlds with these mantras:
Om Vmanya Namah for the feet, Dmodarya for the hip, rpataye for the thighs,
Kmadevya for the private parts, Vivadhrine for the belly, Yoganthya for the heart,
rpataye for the neck, Pakajksya (Lotus-eyed one) for the face and Sarvtmane for the head.

After worshipping like this, one should dress the Guru of the worlds in garments and then with
devotion offer arghya with coconuts and other fruits. This is the mantra:
649 o namo namas te govinda budha-ravana-samjaka aghaugha-sarilksaya krtv preta-moksa
prado bhava "`Obeisance, obeisance to You, Govinda, known as Wednesday
and Sravana! Please destroy all sins and give liberation from ghostly existence:'
650-653 `One should now give away parasols, sandals, cows and waterpots especially to the oldest
brhmana, saying "May Vmana be pleased". According to one's means, one should give gifts to
the brhmanas and the elders. At night one should perform the vigil according to the rules with
song and recitations from scripture. With great faith one should pass the night without winking.
On the morning of Dvda, one should feed brhmanas and then oneself break the fast. One who
does all this with faith will attain the fruit:

THE GREATNESS OF THIS VRATA 654-656 In the same book: `For one who performs
this vrata on the day of Vijay in the age of Kali, nothing is difficult to attain, neither in this world nor in the
next. A great man who gives away the fruit of this vrata to his ancestor is a saviour of the family. From the
position of an ancestor or even from debt one attains liberation. Nothing more purifying than this is known,
nothing equal or greater than the Vijay-vrata described here:
In the Uttara-khanda of the Bhavisya Purna: `Hear me de- 657-660 scribe the merit of a vrata on this day.
O best of kings, one will at
tain the abode of Visnu and enjoy there during four yugas times seven times seven, for eternal time. In this
world, o king, one will cause fear in all enemies, give away elephants, horses, chariots and palanquins in
charity, enjoy without envy, have a most beautiful body and live a long life without disease. Surrounded by
children and grandchildren, one will live a hundred years:

FROM VILSA XVI DEAR TO DAMODARA FESTIVALS IN THE MONTH OF KARTTIKA

PRABODHANI DVADAI

ayanym iva krtvsy

vidhinrohayed ratham

ksrambhodhi-mahotsavam

273

prabodhya

krsna

sampjya

As on ayana, one should perform a festival at the ocean of milk on this day. After awakening Krsna and
fully worshipping Him according to the rules, He should be placed on a cart.

THE MANDATORINESS OF PRABODHANI

In the Skanda Purna it is said: All the merit a man on earth 274 has acquired since birth becomes useless if
he does not celebrate
the day of awakening.'
DDT: This verse is meant to indicate the mandatoriness of also the chariot festival and so on.
THE GREATNESS OF PRABODHANI

In the same book (2.4.33.1-8):`The greatness of Prabodhan 275-279 destroys sin and increases one's merit. It
bestows liberation
upon the intelligent performers. Listen, best of the sages! Until Hari-bodhan in Krttika, the burner of sin,
appears, Bhgirath Gag is useless on earth, o best of the brhmanas. Until the tithi of Visnu, Hari-bodhan,
comes in Krttika, all the holy places, oceans and lakes are useless. A man who fasts on one Prabodhan
attains the fruit of a thousand Vjapeya-sacrifices and a hundred horse sacrifices! O brhmana, no matter how
difficult one desire is to fulfil in the three worlds of moving and non-moving creatures, Hari bodhan awards
it:
280-282 `O brhmana, even to someone who fasts simply in sport Hari-bodhan affords opulence, progeny,
merit, majesty and happiness. Powerful sins, great as mount Meru, Hari-bodhan burns up by
one's fasting even once. Whatever fruit one can attain by giving all kinds of charity on earth, that
Hari-bodhan awards by one's fasting even once:
283-286 Furthermore:`Best of sages, one who performs Prabodhan in Krttika awakens his good fortune. By
this his family is indeed cleansed. Whatever holy places there are in the three worlds all reside in
the house of one who performs Prabodhan! Give up all duties and please the carrier of the disk by
fully fasting on Hari-bodhan Ekda in Krttika. O sage, what is the use of many observances
leading to higher worlds for one who fasts on Hari-bodhan in Krttika?
DDT: The`higher worlds' are useless since they also bring the misery of birth and death.
287-289 `One who fasts on Hari-bodhan is a knower, a yogi, an ascetic. He has control over his senses. He
will attain heaven and liberation. This tithi is dearest to Visnu, a giver of the essence of religion.
A man who fasts on this day once attains liberation. One who fasts on Prabodhan will never
again enter a womb. O Nrada, therefore, give up all kinds of religion and do this!
290-292 `O brhmana, that bathing, giving in charity, austerity or sacrifice that is done by men in honour of
Janrdana on Prabodhan becomes immortal. O son, this day of Visnu awakening is a great vrata,
a destroyer of heaps of enormous sins. One should fully fast at that time according to the rules.
One who has satisfied Janrdana, Lord of gods, goes splendidly to the abode of Hari,
illuminating all the directions:
293 Also, in the Padma Purna:`The unlimited Lord, the rider of Garuda, fulfils all the desires of those
who fast with undivided minds on the day when He wakes up from His sleep on the bed of
serpents in the ocean of milk:
294-299 In the Varha Purna :`O fair-eyed one, one who is not generally able to fast should fast fully on one
meritorious Dvda,
Prabodhan. Having worshipped the Lord of all, the Master of the masters of the universe, one attains the
whole fruit of twelve Dvdas. Dear one, if this tithi is combined with Uttarabhadra and falls on a Tuesday,
its merit is multiplied unlimited times! Beautiful one, men who fast according to the custom on aya n or
Bodhan go to my residence along with millions of gifts. Sweet one, if this Ekda is combined with
Uttarabhadra and falls on a Monday in the month of Krttika, it is called"Unlimited".Anything done then
becomes unlimited! The fruit of that Unlimited day is likewise unlimited merit!'
In the same book, in a conversation between Yama and N- 300-301 rada:`O sage, now I will tell you
something else, the most secret
of secrets. The Ekda in the bright fortnight of Krttika immediately awards devotion to Lord Hari. It is
called Prabodhan. Best of sages, the diverse, unmanifest divine form of Visnu is manifest as Dvda in this
world of men:

THE SPECIAL GREATNESS OF

PERFORMING THE VRATA IN MATHURA

In the Padma Purna: As long as Bodhan, dear to Visnu, is 302-304 not performed in Mathur, the holy
places and sacrifices such
as the Avamedha will remain useless. For those who are burnt by the forest fire of material life, who hanker
after the joy of lust, nearness to the lotus feet of r Krsna is a cooling home. Such persons on the path of
material life should indeed perform this Prabodhan. Fool! Why should it then not be celebrated in Mathur?
What is the use of anything else?'

DDT:'Anything else refers to other deeds or holy places. THE SPECIAL GREATNESS OF WORSHIPPING THE LORD

ON PRABODHANI
In the Skanda Purna, the greatness of Prabodhan:`Dear son, 305-307 men who fast and worship Lord
Mdhava with devotion on
this day are freed from any sins that they may have aquired in their childhood, youth or adulthood,
indeed the sin of seven lives, whether great or small, dry or moist or very secret. Best of sages,
Govinda burns all that when He is worshipped on this tithi:
DDT: Now he describes the greatness of worship and praise.These three verses deal with
worship.`Dry'sins are those done earlier,'moist' those present.
308-310 Moreover: `O sage, one who speaks about Visnu on the day of awakening attains the fruit of giving
away the seven isles of the world: In the Varha Purna: `Listen to the fruit that one at tains by
worshipping Me on the Dvda on the bright fortnight of Krttika! As long as the worlds remain, as
long as you remain, o Mdhav, he will be devoted only to Me - not to anyone else:
DDT: Here he describes the greatness of praise. `Speak refers to all kinds of praise. `Devoted
only to M means that he becomes an exclusive devotee.
(311-3I8) RULES FOR AWAKENING THE LORD 319 ayanym iva nispdya mahpj jalaye
krsna ntvtha sakalpa krtv ta ca prabodhayet
As on ayana Dvda, Krsna should be led to a reservoir of water. Great worship should be
performed, one should declare the vrata, and then awaken the Lord.
DDT: The worship should follow what was mentioned in connection with ayana Dvda
(15.107-110).

THE MANTRAS

320 brahmendra-rudrgni-kuvera-sryasomdibhir vandita pda-padma budhyasva devea

jagannivsa
mantraprabhvena sukhena deva
`Lord of gods, abode of the worlds,
o Lord whose lotuslike feet are worshipped by gods
such as Brahm, Indra, Rudra, Agni, Kuvera, Srya and Soma, please happily awake through the power of these
mantras!'
iyan tu dvdai deva prabodhrtha vinirmit 321 tvayaiva sarva-lokn hitrtha
esayin
`O Lord, this Dvda for waking up has been created by You, who rest on Sesa, for blessing all the worlds:
uttisthottistha govinda tyaja nidr jagatpate 322 `Wake up! Wake up, Govinda! Cast
off Your sleep,
Lord of the universe.`
tvayi supte jaganntha jagat supta bhaved idam 323
uttisthottistha mdhava

utthite cestate sarvam

`When You sleep, Lord of the Universe, the whole world sleeps. When You awake, everything stirs. Arise,
arise, Mdhava!' In the Varha Purna:
hrahmendra-rudrair avitarkya-bhvo 324 bhavn rsirvanditghrih

prpt taveya dvda kaumudkhy jgrsva jgrsva ca lokantha

`Lord, whose nature is beyond the reasoning of Brahm, Indra and Rudra, Your feet are worshipped by the
seers. This Dvda of Yours, called Kaumuda, has arrived. Wake up! Wake up, Lord of the worlds!'
megh gat nirmala-prna-candrah 325 radya-puspni ca lokantha
aha dadmti ca bhakti-hetor jgrsva jgrsva ca lokantha
`The clouds are gone. Here is the spotless Full Moon, and out of devotion, Lord of the worlds,
I offer You these autumnal flowers. Wake up! Wake up, Lord of the worlds!'
326 ruti also: the verses beginning with `this Visnu traversed' (Rg Veda 1.22.17-21).
327 tatas talpt samutthpya krsna ghantdi-nisvanaih tre sukha niveytha prrthayet tad-anugraham
Then Krsna should be lifted up from His bed with the sound of bells and so on. He should joyfully be
invited to the beach and then one should pray for His favour.
MANTRA FOR PRAYING
In the Bhgavata Purna, in the prayers of r Brahm in the third canto (3.9.25):
328 so av adabhra-karuno bhagavn vivrddhaprema-smitena nayanmburuha vijrmbhan utthya vivavijayya ca no visda
mdhvy girpanayatt purusah purnah
`With a greatly loving smile, this most merciful Lord opens His lotus eyes and stands up,
for conquering the worlds. With sweet words may this ancient person also remove our fear!'
DDT:`For conquering the worlds' may also mean for creating the worlds, for subjugating the
worlds by preaching about devotion to Himself, or for delighting the worlds. The word`als refers
especially to His mercy.`Fear' means fear of destruction of the universe or the sorrow of not being
able to drink the nectarean beverage of the Lord's words for a long time. Following the established
custom this verse has here been given, but one can also recite others according to one desire.
329 tatah puspjali dattv samsthpya vidhivat prabhum nrjya nysa-prva ca vastrdni samarpayet
Then one should offer a handful of flowers, establish the Lord according to the rules, perform nysa, wave
lamps before Him and offer Him clothes and so on.
As it is said in the Brahm Purna: `On the Ekda of the 330 bright fortnight of the month of Krttika one
should with faith
and devotion place the awakened Keava on a cart. DDT: `Ekda' should be understood as before (e.g.
15.544-545). Another reading has `at night which means that this should take place at the end of the
day.'Faitf means firm conviction,devotio means love. One should have both.
`There should be song, dance, the music of vnas and drums, 33I-335 the auspicious sound of the Rg, Yajur and
Sma-vedas, listen
ing to the Purnas, talks about Vsudeva, different Vaisnava hymns, beautiful and wonderful decorations of the
ground, incense, splendid lanterns, homas, foodstuffs to offer made of roots, fruits and leafy vegetables, sweet
rice boiled in milk, thickened syrup, honey, grape juice, pomegranates, flowers from the black tulas bush,
mlat and navana flowers, other kinds of flowers, pleasing red and white sandalwood, kukuma and lac,
threads coloured red with kukuma, and other articles honestly bought:
The Padma Purna generally follows this description. In the 336 Skanda Purna: `One should worship Hari
on Wednesday in Krttika with many flowers, fruits, camphor, aloe and kukuma.'
ittha krtv mahpj mah-nrjana tath 337 svavratny arpayet krsne sapuspksata-vrin
Thus performing elaborate worship and offering great lamps, one should dedicate one's vratas to Krsna with
flowers, aksata and water.

DDT:`Thu means following the statements above from the Brahm and other Purnas.`Vratas' means the
things one has given up during the rainy period.
vedastutydina stutv svasty astv ity dina prabhum 338
ghosair rohayed ratham

samprrthya gta-vdydi-

After praising Him with Vedic hymns, offering prayers such as `May there be auspiciousness!',
the Lord should be mounted on a chariot to the sound of song and music.
DDT: One should pray to the Lord with words such as `May there be auspiciousness! Please
calm the minds of all:
339 As is said in the Uttara-khanda of the Bhavisya Purna, in a conversation between r Krsna and
Yudhisthira: `One should place the Lord of the god of gods in a chariot. At night the king himself
should move the chariot through the city, on streets lit up with lamps and resounding with the
sound of song and dance:
THE GREATNESS OF

THE CHARIOT FESTIVAL

340-343 In the Uttara-khanda of the Bhavisya Purna: `Best of kings, the land that witnesses Dmodara
riding in His cart is completely transformed into heaven!' And also: `O leader of men, every step
with which a man pulls Krsns chariot equals the performance of sacrifices. Dog-eaters who
behold Keava on the chariot even out of mere curiosity become the associates of gods. Even
women who are devoted to the chariot festival are liberated. They lead the families of their mother
and father to the abode of Hari.
344-345 `Those who dance jubilantly before the cart will enjoy with heavenly girls during the reign of
fourteen Indras, and those men who sing or play instruments will, after falling down from heaven,
be born as great emperors.
DDT: After falling down from heaven' means that they will first fulfil all their desires in
heaven.
346-349 `O best of kings, the singers who perform in front of the chariot for a fee will go to the abode of Hari
together with the dancers. For those who simply feel joy during Mukunda's chariot festival there
will be no punishment in hell during the reign of fourteen Indras! Any man who, during the age of
Kali, spreads the
glory of the chariot festival through exceptional pious intelligence or even through greed, attains the merit of
giving away the whole world, with its seven isles and seas, jewels and foodgrains, mountains, forests and
flowers:
And elsewhere:`When the Lord stands in the chariot dur- 350-355 ing Bodhan in the bright fortnight of
Krttika, He is most
pleased and fulfils all desires. For men who worship the Lord, master of the god of gods, on the chariot, all
desires are completely satiated. The Highest Person will make those who blissfully decorate the chariot of r
Krsna realize their dreams. The planets such as the sun will always fulfill the desires of those who decorate
the chariot of r Krsna according to their ability. Those who decorate the chariot of Krsna with flags, etc,
will enjoy with beautiful ladies for six manvantaras! O son, the merit of those who blissfully decorate the
chariot of Krsna will equal that of bathing at Prayga with every step.
`Listen! I will now describe the merit of people who shout 356-358 `Jaya! Jaya!" when Krsna stands in
the chariot. Any merit that
the poets have elaborately described for the source of the Gag, Prayga, the place where Gag meets the
ocean, holy places such as Vrnasi or seeing all the gods, s all known to be present in the word`Jay' when
Visnu is in the chariot!
`When men devotedly worship the Carrier of the world on 359-361 the chariot with flowers and whatever
articles He may desire,

He gives them the fulfilment of their desires, and at the end, the supreme abode. The fruit for those who offer
incense, lamps, auspicious hymns, foodstuffs, worship of the elements or waving of lamps to Krsna seated on
the chariot on the day of Hari is unknown to me, and maybe also to Keava.
`One who kills a cow, a foetus or a brhmana, steals from or 362-365 reviles a brhmana, defiles the bed
of his guru, drinks wine or
performs any other kind of great sin, bewildered by the age of Kali, is freed from all offenses by one step in
front of the cart: Elsewhere: `Those who call out` Jaya" in front of the great Visnu on the chariot and worship
Him are freed from all sins and go to the abode of Hari: Furthermore: `In front the leader of
the demons pulls the chariot! So also gods, siddhas, yaksas, gandharvas and men:
DDT: He cites this verse to show that the cart does not move by the strength of humans alone, but by the
greatness of the devotees of the Lord.'The leader of the demon is r Prahlda.
366 ittha ca ratha ytry vidhir vyaktah svato 'bhavat tathpi kacit tatrnyo vieso 'pi vitanyate
Now the rules for the chariot festival have become self-evident. Still, some people come up with particular
details. DDT:'Now' means after listening to the greatness of the chariot festival. The idea is that there is no need
of more elaboration. The details' are praying for benedictions, etc. RULES FOR THE CHARIOT FESTIVAL
367 r krsne tu rathrdhe krtv jaya jaya-dhvanim nispdya ca mah pjm air-vkyni krtayet
When r Krsna is in the chariot, one should shout Jaya! Jaya!', perform elaborate worship and sing prayers
asking for benedictions.

IN THE VISNU-DHARMA: 368 vaktra nlotpali-ruci-lasat-kundalbhy pramrsta

candrkra racita-tilaka candanenksatai ca
gatv ll jana-sukha-kar preksanenmrtaugha padmvsa satatam uras dhrayan ptu visnuh
'With a face like the full moon the colour of a blue lotus,
splendid with dangling earrings and a tilaka of sandelwood pulp and aksata, entered the play to delight the people
with the nectar ocean of His glance, always carrying the lotus-dweller on his chest: may that Visnu protect!'
DDT: The `lotusdweller' is Laksm. In connection with the next verse the meaning is actually'May that Visnu
protect you!'

yuktah aivydi-vhair madhuratara-ranat-kikin jla-mlai 369 ratnaughair mauktiknm avirata-manibhih

sabhrtai caiva hraih
haimaih kumbhaih patk-ivatara-rucibhir bhsitah ketu-mukhyai chaitrair brahmea-vandyo duritaharahareh ptu
jaitro ratho vah `Yoked to aivya and the others
with very sweetly chiming small circlets of bells, enchantingly covered with many jewels
and unparalleled pearl gems, decorated with golden pitchers, splendid flags, lotuses, great lamps and parasols,
praised by Brahm and iva:
may the victorious cart of Hari, stealer of sin, protect you!' DDT:'Saivya' is one of the four horses of Visnu, the oth
ers being Sugrva, Meghapuspa and Valhaka. Since the Lord rides on the present cart, it is compared to the eter nal
cart. The second line can refer to either the horses or to the cart.

modant sujan hy anindita-dhiyah srastkhilopadravh 370

pratihatmitr ramant sukham
re daity giri gahvarni gahunny u vrajadhv bhayd

svasthh susthira-buddhayah

daitybhir bhagavn aya yadupatir yna

samrohati `Good men! Rejoice, for your minds are virtuous, your misfortune is gone.
You are content, your thoughts are calm, your enemies are repelled. Happily enjoy!
O demons! Quickly flee into deep mountain caves! The Lord, killer of demons, ruler of the Yadus, rides on the chariot!'
palyadhv playadhva re re ditija-dnavh 3y
saraksanya lokn rathrudho nrkear

'Flee! Flee, o demons born of Diti!

To protect the worlds the Man-lion has mounted the chariot!' 372 tato vicitra gadyni
pathitvtha mahprabhoh mahprasad-ml ca svkuryt paray mud
After then chanting wonderful prose prayers to the great Lord, one should with great happiness
accept an offered garland. THE GREATNESS OF
ACCEPTING AN OFFERED GARLAND 373-374 It is said: `One who with devotion
carries a garland offered to Visnu, a reservoir of auspiciousness, will never meet misfortune in this world or
in the next. Therefore, in order to fulfil all your desires, with all effort take this garland, giver of happiness
and liberation!'
375 sacintykrsyamna ca rprahlddibhih ratham karsayed rjapury bhrmayed vaisnavaih
samam Thinking that the cart is pulled by Sr Prahlda and the others,
one should move it through the capital with Vaisnavas. 376-379 As is said in the Bhavisya
Purna, Uttara-khanda: `To the sound of song and music, dancing devotees of the Lord move the chariot
through the middle of the city.' And also: `Son of Pndu, when the chariot of Mukunda arrives on the day of
awakening in Krttika, all temples and houses in the city should be cleaned and every place made pleasing,
decorated with Hags. O king, many auspicious gates with beautiful banana-tree trunks should be erected all
over. Deeply devoted men should decorate the chariot in various ways:
DDT: It is said that the cleaning should be made at this time, but it should be understood that
it should also be done at the occasion of the other great festivals mentioned earlier.
rathena gacchan bhagavn anugamyo 'khilair janaih 380 sva-sva gehgrata crcyo
'nyath doso mahn bhavet
Travelling in His cart, the Lord should be followed by all men. In front of each and everyone's house He
should be worshipped. Otherwise a great sin will appear.
DDT: All men' includes also persons satisfied in the self.
OF FOLLOWING THE CART AND SO ON

THE MANDATORINESS

In the Bhavisya Purna, Uttara-khanda:'Dog-eaters and oth- 38I-382 ers who walk in front, behind or beside
the cart will all become
equal to Visnu. Learned brhmanas who do not follow Janrdana when He moves on the chariot, however,
will become vile dog-eaters:
DDT: Before stating that following the cart is mandatory since non-observance will lead to sin, he
describes the great good it brings. Another reading has'see' instead of 'follow', which indicates that it is

also mandatory to watch the chariot festival. The mandatoriness of following the cart is also shown by
verse 386 below.
Furthermore:'When Madhusdana on the chariot appears in 383-385 front of someons house, that person
should perform worship
without duplicity. If the Carrier of the earth is not worshipped in front of one house, the forefathers will
suffer for fifteen years. He again who worships Mdhava in front of his house will dwell in vetadvpa during
the time of fourteen Indras!'
DDT: With these verses he wishes to show that one should not worship only to avoid the sin that nonobservance would lead to, but also because the worship leads to a great reward.
Elsewhere also:`Those who through bewilderment do not fol- 386 low the Highest Lord when He moves will
become brahmarksasa ghosts even if all their karma has been burnt up through knowledge:
DDT: Even persons who are liberated in this body will attain this terrible destination by the
strenght of such a great offence towards the Lord.
387 atha svamandira ntv prvavat pjayet prabhum rtrau jgarana kuryd vidhivad vaisnavaih
samam
Then the Lord should, as previously, be led back into His temple and worshipped. At night one
should following the rules keep vigil together with Vaisnavas.
DDT: As previously' means as was described in connection with for example Sayana Dvda.
If the Dvda is Unmlan or another Mah-dvda, one should fast on Dvda, celebrate
the chariot festival and keep the vigil at that night. Otherwise one should keep vigil on the
previous day of fasting, and celebrate the cart festival on the day of breaking the fast after
awakening the Lord.

GREATNESS OF KEEPING VIGIL

ON THE NIGHT OF PRABODHANI 388-390 In the Skanda Purna: All the sin that one
has accumulated during a thousand previous lives burns like a heap of cotton during the vigil on Prabodhan.
O sage, even a man who has performed a terrible sin like killing a brhmana becomes pure if he performs the
vigil of Visnu. Whatever sin one commits by his deeds, words or thoughts, Govinda cleanses away on the
vigil of Prabodhan.
39I-394 'Whatever fruit is difficult to attain for brhmanas by rites such as the horse sacrifice, that one easily
attains on the vigil on Prabodhan. The fruit of bathing at all holy places or giving away great
amounts of gold is not equal to that of performing the vigil of Hari. The merit one is said to attain
by worshipping Candra and Srya times a thousand is that of keeping vigil on Prabodhani.
Bathing, giving alms, austerities, sacrifices, study of the Ueda and worshipping Visnu: all that
times ten million equals keeping the vigil on Prabodhan!
`Prabodhan including the vigil leads one quickly to the world 395-397 of Visnu, together with past,
present and future relatives. The forefathers of someone who performs Krsna's vigil are liber
ated from their hellish sufferings and, ornamented and ecstatically happy, depart for the world of Visnu.
Keeping vigil on Prabodhan without a doubt liberates those born in the family of one's wife, mother and
father.'
And also: After pouring water into a conch, one should on 398-399 the vigil of Prabodhan offer arghya to
Janrdana with fruits
and different substances. The fruit of offering arghya on the day of awakening equals the fruit of all donations
and holy places multiplied by ten million:
Similarly, in the Padma Purna:`Since the vigil on Prabodha- 400-40 n is dear to Visnu anywhere, how
much more so in His birth

place in Mathur! Nothing men do in this world can equal performing one Ekda at the birthplace of Krsna.
People who there happily keep vigil at night will always, .at the end of the night of the illusion of material
existence, wake up, wake up:
DDT: The meaning of the last sentence is that they will
existence.`Wake up' is repeated for emphasis.

never dwell in the illusion of material

In the same book, at the end of the story of Sr Rdhik:`By the 403 strength of the merit of keeping vigil on
Prabodhan, the Lord
was satisfied and fulfilled the promise of Brahm. In Vrndvana He celebrated the rsa dance with Rdh and
also others: DDT: `The promise of Brahm': in heaven an apsar by
the name Candraknt prayed to Brahm.`May I become the most dear to Krsna amongst all the
cowherdesses!' Brahm replied `Your wish is granted'. This promise Krsna fulfilled. This is described in
detail in the part of the Padma Purna dealing with the greatness of Krttika. Even though Goddess r
Rdh is always most dear to Krsna, this was done to show that the promise of Brahm never goes in
vain, to remove the doubt people may have in the words of great persons.
404 `Dancing with Krsna in the wonderful form of a cowherd, as she desired in her last life, her senses
agitated by ecstatic love, Rdh leads with this story even the best people to contentment.
DDT:`The best people means everyone, even the best of men.`Contentment' is becoming
most dear to Krsna. She is overflowing with love, therefore, just by listening to this story
great love of Krsna can immediately be awakened.
405-407 'Therefore, fast on Prabodhan and keep vigil at night. What brhmanas will again take birth after
seeing the awakened Hari? What can be said about keeping vigil in the house of Hari in Mathur
on Bodhan in Krttika? There is nothing better than this. A vaiya liberated a brahma-rksasa by
even half a moment of a vigil on Prabodhan in Mathur.
DDT:A vaiya': this story is told in the Varha Purna, the greatness of Mathur (153.6-68).A
merchant by the name Sudhana was on the way to Akrra-trtha to keep vigil when he was
captured by a brahma-rksasa on the path. To get away, he gave the rksasa a promise and
was released. After he had completed the vigil he returned and the rksasa saw him again.
With a cry the rksasa prayed to him. By giving the rksasa only a bit of the merit of his
dancing during the vigil, he liberated him:
408-410 `I am not able to describe the greatness of pleasing Hari with praise, music and song during the vigil
at night! One who sings in front of Krsna during Prabodhan Dvda for even a moment gives up
all worlds and attains the abode of Visnu: And it is also said: `Give up safe, prosperous countries
and perform the vigil on Prabodhan during Krttika in Mathur!'

BREAKING THE FAST, AND SO ON 411-414 In the Padma Purna, the greatness of
Krttika: `Having presented this unparallelled, very difficult vrata in front of Krsna, one should break the fast
on Dvda during the bright fortnight of Krttika. Having worshipped Janrdana with devotion,
one will attain the world of Visnu: In the Mahbhrata:`Men should accept a fourfold strict vrata of the four
months of the rainy period. On Dvda during the bright fortnight of Krttika it is completed. After performing
the morning duties one should feed the brhmanas, gods on earth, according to one means. So that the vrata
will not be broken, one should also give them donations and alms according to the nature of the vrata. Then
one should break the fast with the things one has given up during the rainy period:
In the Bhavisya Purna, Uttara-khanda: After bathing in 4I5-4I7 pure water in the morning, one should eat
different kinds of
food: ghee, milk, yoghurt, honey and ksra- and other sweets. Then one should honour the best brhmanas
with sandalwood, perfumed powder, flowers and perfume. After that one should with sweet words and a
contented mind give the brhmanas whatever one has given up during the rainy period, together with desired

leaves, flowers, fruits and so on. One should tell the brhmanas what rules one has followed during the four
months and then devotedly give them donations:
Another detail is given in the Padma Purna: `O brhma- 418 nas, after the vrata of the four months one
should ask for unbrokenness:
DDT: After feeding the brhmanas and giving them donations, one should ask the brhmanas for
unbrokenness, saying`acchidram ast, may it all be unbroken.

APPENDIX I

HOW TO DETERMINE EKDA BASIC TERMS AND GENERAL RULES When thinking of days
and months, we generally think of a solar calendar, based upon the movement of the sun within the zodiac. The
time taken by the sun to traverse the whole zodiac is a little more than 365 days, and this is usually divided into
twelve solar months and 5a weeks. The dates of all festivals mentioned in the Hari-bhakti-vilsa are, however,
calculated according to a lunar calendar. This makes the determination of festival dates a little complicated.
While the solar calendar is based on the movement of the sun, the lunar calendar is based on the
movement of the moon in relation to the sun. The lunar calendar consists of months, the time between a full
moon (when the whole moon as seen from the earth is illuminated) and the next. This takes about 29.5 days.
Twelve such months make up a lunar year. The lunar year will thus have about 354 days, eleven less than the
solar year. This discrepancy means that the position of a date of the lunar calender n the solar calendar will
change from year to year. In order to synchronize the two calendars, an extra month (adhika-msa) is added to
the lunar calendar approximately every third year. In India both calendars have been used since ancient times.
In India a day is the time between one sunrise and the next. This means that a day of fasting will generally
begin at sunrise and continue to the next sunrise, not from midnight to midnight as we would think in the west.
This is quite simple. More difficult to understand is the lunar day, tithi. A tithi has noth ing to do with the rising
and setting of the sun, but instead with the different phases of the moon. The first tithi of a lunar month starts
when the moon is full, or when the angle be
tween the sun and moon is 18o degrees. It continues until the angle between sun and moon has increased with
12 degrees. Then the second tithi starts, and it continues until 12 more degrees have passed. When 15 such
tithis have passed, the angle between sun and moon is o degrees, which means that the moon can not be seen
at all. That is called new moon. Then the angle will gradually decrease during the next 15 tithis, until the
moon again becomes full and a lunar month is completed. The angular speed of the moon in relation to the
sun is not always the same, so the length of one tithi can vary between 19 and 26 hours. Because of this, a
tithi can start at any time of the day.
If fasting is enjoined on, for example, the eighth tithi, one must first determine the exact time when the
tithi begins. For this one must observe the moon, or more practically use a table of someone else's
observations and calculations. If the tithi continues over more than one day, the day whose sunrise falls
within the tithi should be chosen (see figure 1). If more than one sunrise occurs within the tithi, preference is
given to the first. If no sunrise is touched, the day in which the tithi falls is chosen (see figure 2). The fasting
should be observed on the day thus determined.
The 15 tithis when the moon is waning is called the krsnapaksa or dark fortnight, and the 15 tithis when
the moon is waxing is called the ukla-paksa or light fortnight. In both fortnights, except for the Full Moon
and New Moon, the tithis are named after their number. The ninth tithi is thus called Navam, the tenth
Daam, the eleventh Ekda, the twelfth Dvda and the thirteenth Trayoda. These tithis are the ones
mentioned in this book.
Two more terms must be understood before proceeding. The background belt of stars in the sky within
which the planets move is called the zodiac. In both in India and the west the zodiac is divided into twelve

astrological signs. The names of the signs are almost the same in India as in the west. The Indian zodiac is
further divided into 27 lunar mansions or aster
isms, each covering 13 degrees and 20 minutes of the zodiac. When the moon is situated in one of these
asterisms, the present tithi is said to be ombined' with that asterism.

WHEN TO CELEBRATE EKADAI

As already noted, Ekda means eleventh: There will be two eleventh tithis in a month, one during the dark
fortnight and one during the bright. One should always fast on both. Some people differentiate between
them and say that householders should fast only during the bright fortnight, but the author thinks such
statements are meant for materialists and not for Vaisnavas. Some authorities also think that one should not
fast in the case of sakrnti, when the sun enters a new sign of the zodiac, or if there is a birth or death in the
family. The author refutes all these opinions. One should always fast on Ekda.
However, there are tithis of two kinds: pure and mixed.'Pure' means that it begins before sunrise of the
day when one is to celebrate it. For example, if Navam tithi begins two hours be fore sunrise on August 8th,
then August 8th is pure (uddha) Navam. Had it begun even one minute after sunrise, it would have been
mixed with the previous tithi. If it continues beyond the next sunrise, it is also mixed, but not impure.
Additionally, for Ekda not to be mixed with the previous tithi, Daam, it must begin at least two
muhrtas (1 hour 36 minutes) before sunrise. If Ekda is mixed with the previous tithi by beginning even a
second too late, one should not fast on that day. Instead one should fast on the next day, Dvda. (see figure
2) To fast on such an impure Ekda is an offence to the Lord and very detrimental.
Some authorities say that in order to be pure, Ekda must actually begin before midnight on the
previous day, but that view is rejected by the author. However, if Ekda begins after midnight, the first
twelve hours of Ekda cannot be used for bathing, declaring the vrata or worship. For example, if Ekda
begins at or.35, one can not take his morning bath until 13.35. In this case the mandatory daily worship will
naturally continue into the late evening.

To complete Ekda, one should break the fast on the next day after sunrise, after one has performed the
mandatory ritu
als such as bathing and worshipping the Lord. The best time is at midday. However, one must not let Dvda
pass before breaking the fast. Different options for such a situation is given in the text (13.238-256). One
should also not break the fast during the first quarter of Dvda, which is called Hari-vsara.

MAHA-DVADAI Now, even if Ekda is pure, it should be rejected if the next day is
Mah-dvda. There are eight types of such special Dvdas, four that have to do with the length of the tithi,
and four that have to do with lunar asterisms. These Mah-dvdas can occur at any time of the year. If
Ekda is followed by Mah-dvda, one should always fast on Mah-dvda instead of Ekda.
The first type of Mah-dvda is Unmlan. When Ekda begins in the proper way (at least two
muhrtas before sunrise) but then continues on beyond the next sunrise, the following day is called Unmlan
Maha-dvda. Since a tithi may be up to 26 hours long, this will happen now and then. One should fast on
that day. (The same would of course apply if the Ekda had begun less than two muhrtas before the first
sunrise, but in that case the next day would be a normal pure Ekda, as per the rules above.)
Vajul Mah-dvda is when Ekda is pure, but the next Dvda begins before sunrise and extends
beyond the next sunrise. In this case one should fast on Dvda. The Dvda does not have to begin two
muhrtas before sunrise.
Trispra Mah-dvda again is when Ekda begins at least two muhrtas before sunrise, but Dvda is
so short that before the next sunrise the next tithi, Trayoda, has already begun. One should fast on that day
and break the fast on the next day, which will be Trayoda.
When the new moon or full moon tithi begins before sunrise and continues beyond the next sunrise, the
preceding Dvda is called Paksavardhin Mah-dvda.
When the Punarvasu, Sravana, Rohin or Pusya-asterisms are combined with Dvda in the bright
fortnight after sunrise, we have Jay, Vijay, Jayant or Ppanin Mah-dvda, respectively. If the moon
enters these asterisms on Dvda after sunrise, one should fast on that day, whether the asterism lasts longer
than, as long as, or a shorter time than the tithi. If the sun enters the asterism before sunrise on Dv da, one
should fast on that day, if the asterism lasts longer than or as long as the tithi. Furthermore, for the day to be a
Mah-dvda, the Dvda tithi must last until sunset, except if the asterism is Sravana.
So that one does not transgress the Dvda, one should break the fast after the end of the asterism, if the
tithi is longer than the asterism, except if the constellation is Rohin or Sravana. In that case, the fast should be
broken in the middle of the asterism. If the tithi is shorter, the fast should be broken in the middle of the tithi.

SPECIAL EKADAIS AND DVADAIS

There are also special festivals at different times of the year which have particular rules for worship. Different
Purnas contain descriptions of a great amount of these, and the author has selected those which are mandatory
for Vaisnavas. They all occur on Ekda or Dvda during the bright fortnight, ukla-paksa. Most festivals are
to be celebrated on Dvda, but if the Dvda is not a Mah-dvda, the fasting should be done in the usual
way on Ekda.
Bhaim Ekda comes in the month of Mgha. Contrary to the others, following special rules on this
festival is not mandatory for Vaisnavas. Amardak Ekda is in Phlguna. If the following Dvda is combined
with the asterism Pusya, it is called Govinda Dvda, and the festival and fasting is cel ebrated on that day.
Damanropana Dvda is in Caitra, but if there is any obstacle to performing the festival at that time, in
Vaikh or Sravana. Nirjala Ekda s when the sun is
situated in Taurus or in Gemini in the month of Jyaistha. Pavitrropana Dvda is in Srvana. In an
emergency it can be done on any bright fortnight when the sun is in the Cancer, Leo or Virgo, but never
when the sun is in Libra.
If Ekda or Dvda in the bright fortnight of Bhadra is connected with the asterism ravana, it is called
ravana Ekda or Dvda and has some special rituals connected with it since it is the appearance day of
Lord Vmana. One should fast on the day combined with Sravana. If the tithi is so short that (pure) Ekda

and Dvda, both connected with ravana, occur on the same day, it is called Visnu-rkhala, the chain of
Visnu. Fasting on this day is very meritorious. If both Ekda and Dvda are connected with ravana but
on different days, one may exceptionally fast on both if one is able, or else only on Dvda. If neither is
combined with ravana, one should fast on Ekda and worship Vmana on Dvda.
The most important festivals are ayana, Prva-parivartana and Prabodhan Dvda, when Visnu goes to
sleep before the rainy period, turns over in His sleep and wakes up. The first is celebrated on the bright
Dvda in Asdha, the second likewise in Bhadra, and the third in Krttika. If the asterism Revat is present
at night on Prabodhan Dvda, Visnu should be awakened in the afternoon. If Revat is present in the begin ning of the day or not at all, Visnu should be awakened at dusk.
APPENDIX II

JVA GOSVM ON EKDA

In the Bhakti-sandarbha, in the context of describing the process of arcana or ceremonial worship of the
Lord, Jva Gosvm also discusses Ekda. Passage 299 begins with a description of Janmstam, and then
continues like this:
Ekda is certainly mandatory even for non-Vaisnavas. The general rule is given in the Visnu-dharma:
A Vaisnava or Saura should perform the Ekda vrata', and in the Saura Purna: `This a Vaisnava, Saura or
Saiva should fully celebrate.` The Nrada-pacratra, while describing the necessary duties after initiation,
gives the following specifics in the passage beginning with `I will tell you the rules': `One should not eat on
Ekda of both fortnights. At night one should keep vigil and especially worship the Almighty.'
About this subject the Visnu-ymala says:`To differentiate between the dark and light fortnight, to
engage in sinful activities, to eat fruits or other things even though healthy and to perform the rddhaceremony: these things are forbidden on the day of Ekda, and on Dvda sleeping in the day-time and
picking tulas leaves: Bathing Visnu during the day is at that time also prohibited. While describing
Vaisnava-dharma the Padma Purna, Uttara-khanda, states: `Dvda should be performed with firm faith:
In the Skanda Purna, K-khanda, and in the Garuda Purna, the greatness of Dvrak, Candraarman
says this about Bhagavad-dharma:`O Krsna, listen to what I will do from this day on. I will not eat on
Ekda. I will always perform the vigil. Daily will I worship You here with great devotion. When your day
is not touched by even half a moment of Daam it can bestow liberation. I will also perform the eight
Dvdas that please You: And so forth.
It is said in the Agni Purna: `On Ekda one should not eat. This is a great Vaisnava vrata.' In the
Gautamya-tantra: `If a Vaisnava by madness eats on Ekda, then his worship of Visnu is worthless. He
attains a terrible hell.` In the Matsyaand Bhavisya Purnas: `One who fasts on Ekda should eat on Dvda.
Whether during the light or dark forthnight, this is a great Vaisnava vrata: In the Skanda Purna: `One who
eats on Ekda is a killer of his mother, father, brother and guru. He will fall from Vaikuntha.'
That Vaisnavas should not eat indeed means that they should avoid even Mah-prasda, since generally
eating anything else is forbidden for them. As it is said in the Nradapacratra: `O Nrada, one should always
accept prasda, but not on Ekda. This pertains to devotees of Rma and so forth, what to speak of others:
In the Brahmnda Purna: `One should not enjoy a leaf, a flower, a fruit, water, food, drink and medicine that
has not been offered. This is the prescription for eating. Those men who eat unoffered food make themselves
eligible for atonement. Therefore, always offer everything to Visnu and then enjoy.'
The vigil is mandatory, as stated in the Skanda Purna, in a discussion between Um and Mahevara: `The
fortune of one who does not keep vigil on the night of Visnu is destroyed just like by insulting Vaisnavas. He
will not have any interest in the vigil of Dvda, and he will not have eligibility for worshipping Keava:
That this vrata is pleasing to Visnu we hear in the Padma Purna, Uttara-khanda:`Listen, goddess, as I will
explain the regulations for Dvda. By even a moment's remembrance of it, Janrdana becomes most
pleased: In the Bhavisya Purna: `Ekda is greatly meritorious, a dispeller of all sins, a lamp illuminating
devotion to Visnu and a bestower of the highest goal:
Therefore, since this vrata is demonstrated in the Bhgavata even by persons firmly situated in devotion,
such as Srmad Ambarsa, who only eat Mah-prasda, it is understood to be

an intrinsic part of Vaisnava-dharma. This is the conclusion. Also, in the Padma Purna, the greatness of
Krttika, we hear that through the power of the Ekda vrata in the month of Krttika, a brhmana girl attained
the position of someone very dear to the Lord, Satybhm. What more can one say?
APPENDIX III

VEDIC MANTRAS CITED IN THE TEXT

In the text of the Hari-bhakti-vilsa translated above, two Vedic mantras have been referred to, the first for
establishing the Lord (e.g. 13.515), and the second for awakening the Lord (16. 327). So that persons
without the qualification for chanting such mantras would not accidentally recite them, the author has not
given them in full. I have included them here for the sake of completeness.
It must however be stressed that according to orthodox Vaisnavas, women and dras are not allowed to
chant mantras from the ruti portion of the Vedic literature. Baladeva Vidybhsana holds the same view in
his Govinda-bhsya commentary to Vednta-stra 1.3.34-38. This applies also to those twiceborn men who
simply do not know how to chant such mantras. As can be seen from the story of Vrtrsura in the
Bhgavatam (6.9-I2), a small mistake in chanting such mantras can lead to unwanted results.
I. MANTRA FOR INSTALLATION Vajsaney Sahit 2.13
(yajavalkya rsih, tristup chandah devak-sahita-rkrsno devat, devasamsthpane viniyogah) mno jtr jusatm jiyasya brhasptir yajm im tanot
rista yaj sm im dadhtu vive devsa h mdayantm m prtistha
May the butter rapid flow delight the mind. May Brhaspati perform the sacrifice. May he make the sacrifice
faultless. May all the gods rejoice here! O! Be established!
2. MANTRAS FOR AWAKENING THE LORD ON BODHANI DVADAI
Rg Veda 1.2a.t7-aI
(kanvo medhatithir rsih, gyatr chandah rvisnur devat, deva-prabodhane viniyogah) id visnur v
cakrame tredh n dadhe padm smlham asya pmsur
This Visnu traversed, thrice He set down his foot. All was gathered in its dust.
trim pad v cakrame vsnur gop dbhyah to dhrmni dhryan
Three steps took Visnu, the cowherd, the undeceived, thus establishing the dharmas.
vsnoh krmni payeta yto vratni paspa ndrasya yjiah skh
Behold the deeds of Visnu! By this the friend and ally of Indra watches over the vratas.
td vsnoh param pad sd payanti sryah diviva cksur tatam
The gods always behold the highest abode of Visnu, like brightness spread across the sky.
td vprso vipanyvo jgrvrirsah smindhate visnor yt paramm padm
Rejoicing, the seers attentively illuminate that highest abode of Visnu.
APPENDIX IV

KAUIK SONGS

In Hari-bhakti-vilsa 13.227 it is said that at the dawn of Dvda, one should sing songs describing the
amorous adventures of Krsna during the night. A song from the Gta-govinda is given as an example, but the
Gaudya Vaisnava tradition has many other such songs that the practitioner can choose from. I have added
one here for those who wish to delight the Lord in this way. I. GITA-GOVINDA 8.2-] SONG 17)
(Bhairav-rga, Yati-tla)
rajani janita-guru jgara-rga-kasyitam alasa-nivedam vahati nayanam anuragm iva
sphutam udita-rasbhi-niveam hari hari yhi mdhava yhi keava m vada kaitabha-vdam
tm anusara sarasruha-locana y tava harati visdam Bloodshot from a sleepless night of passion,
but now tired, your eyes convey the mood of awakened love. Alas, Mdhava! Leave! Go away, Keava!
Don't speak your lies. Follow her, lotus-eyed one, for she takes away your sorrow.
kajjala-malina-vilocana-cumbana-viracita-nlima-rpam daana-vasanam aruna tava krsna tanoti taror
anurpam hari hari...
Dark from kissing her collyrium-blackened eyes, your red lips are like your body, Krsna. Alas...
vapur anuharati tava smara-sagara-khara-nakhara-ksata-rekham marakata-sakala-kalita-kaladhauta-liper
iva rati jaya-lekham hari hari...
Marked with scrathes of sharp nails in the battle of love, your body proclaims the victory of passion in gold
writing on sapphire. Alas...
carana-kamala galad-alaktaka-siktam ida tava hrdayam udram darayatva bahir madana-druma-navakialaya-parivram hari hari...
Your splendid chest is moistened by red lac from her lotus feet. They make blossoms from the tree of love
appear on your skin. Alas...
daana-pada bhavad-adhara-gata mama janayati cetasi khedam kathayati katham adhunpi may
saha tava vapur etad abhedam hari hari...
The toothmark on your lip cleaves my heart. Why does it even now speak of the union of your body with
mine? Alas...
bahir iva malinatara tava krsna mano 'pi bhavisyati nnam katham atha vachayase janam anugatam asamaara-jvara-dnam hari hari...
Krsna, your mind must now be even darker than your skin. How can you deceive someone tortured by the
terrible fever of love? Alas...
bhramati bhavn abal-kavalya vanesu kim atra vicitram
nirdaya-bla-caritram hari hari...

prathayati ptanikaiva vadh-vadha-

What is so special about you roaming in the woods to devour the weak? Ptan's fate shows your childhood
famed by mercilessly killing women. Alas...
rjayadeva-bhanita-rati-vachita-khandita yuvati-vilpam
vibudhlayato pi durpam hari hari...

rnuta sudh-madhura vibudh

Sr Jayadeva has sung this lament of a maiden deceived by passion. Listen, wise one! Such sweet nectar rarely
comes from heaven. Alas...
2. 'O MY FRIEND, LOOK!' BY JANA DASA,
A DISCIPLE OF JAHNAVA DEVI

dekho re akhi, yma-canda indu-badani rdhik bibidha yantra, yubati-brnda

gaoye rga mlik

O my friend, look: The Dark Moon and Moon-faced Rdhik! All the young girls play different instruments
and sing a garland of rgas.
manda pabana, kuja bhabana, kuuma gandha mdhur madana rja naba samja
bhramata bhramara ctur
The soft breeze, the abode in the grove, the sweet smell of flowers and the restlessly roaming bees create a
new kingdom for the God of love.
tarala tla, gati dulla nce natini natana sra prnantha, dharata hta
ri the adhika pra
With the swift beat the Danceress and Dancer move in wonderful ways. Ri (Rdha) takes hold of the hand of
the Lord of her life and is filled with great love.
age age, pare bhora keho rahato khuka kora jna dsa, kohoto rsa
yaiche jalade bijuri joda
Again and again their bodies touch, and the ecstasy increases! Like this Jna dsa describes their rsa-dance:
the tender embrace of a cloud and a bolt of lightning.
APPENDIX V

The Sarvatobhadra mandala should be drawn on the floor using either rice flour and powder from different
kinds of ground beans, or then with paint. One should begin by drawing the grid and then work from the
inside out. Care should be taken to insure that one side is to the exact North. The dimensions of the mandala
are flexible, as long as the internal proportions are not changed. After this the main gods should be invoked
into the mandala, since it represents the universe. The following s a simplified procedure in accordance with
the Dig-darintk to verse 19.905 of the Hari-bhakti-vilsa.
This formula should be used for invoking each god or group of gods: o bhr bhuvah svah/ (Name of the
god in the vocative case) ihgaccha!/ (Name of the god in the dative case) namah/ (Name of the god in the
accusative case) avhyami (showing the mudra for invocation), sthpaymi (showing the mudra for establishing).
For example: o bhr bhuvah svah/brahman ihgaccha!/brahmane namah/brahmnam avahymi,
sthpaymi.`O bhr bhuvah svah. Come here, Brahm! Obeisance to Brahm. Brahm I invoke, establish:
The god or group of gods should then be worshipped with sandalwood pulp, flowers and aksata. The
following is the order in which the gods should be invoked and established, their place in the mandala and
the vocative, dative and accusative cases of their names:
CENTRE Brahm (CENTRE), brahman, brahmane, brahmnam NEAR THE
OUTER BOUNDARY
OF THE MANDALA Soma (N), soma, somya, somam
Iana (NE), ana, anya, anam Indra (E), indra, indrya, indram Agni (SE), agne, agnaye, agnim

Yama (S), yama, y-amya, yamam Nirrti (Sw), nirrte, nirrtaye, nirrtim Varuna (w), varuna, varunya, varunam
Vyu (Nw), vyo, vyave, vyum
8 Vasus (NNw), asta-vasav, asta-vasubhyo, asta-vasn II Rudras (NNE), ekdaa-rudr, ekdaa-rudrebhyo,
ekdaa-rudrn
I2 Adityas (ENE), dvdadity, dvdadityebhyo, dvdadityn
2 Avins (ESE), avinau, avibhyam, avinau Pitrs (SSE), pitro, pitrbhyo, pitrn
Ngas (SSw), sarp, sarpebhyo,.sarpn Skanda (wSw), skanda, skandya, skandam Nandvara (wNw),
nandvara, nandvaraya, nandvaram
ON THE PETALS OF THE LOTUS IN THE MIDDLE

The seven Prajpatis (NE), daksdi-saptak, daksdisaptakebhyo,daksdi-saptakn Visnu (E), visno, visnave,
visnum
Durg (SE), durge, durgyai, durgam Svadh (S), svadhe, svadhyai, svadhm
Mrtyu and Roga (Sw), mrtyu-rogau, mrtyu-rogbhym, mrtyu-rogau
The oceans and rivers (w), sa-samudr nady, sasamudrebhyo nadbhyo, sa-samudrn nadn Maruts (Nw),
maruto, marudbhyo, maruto Ganapati (N), ganapate, ganapataye, ganapatim
NEAR THE LOTUS
Prithivi (UNDER THE PETALS OF THE LOTUS), prthivi prthivyai, prthivm
Meru (ABOVE THE LoTUS), mero, merave, merum
The deity to be installed (ABOVE MERU), e.g. r-vsudeva, r-vsudevya, r-vsudevam
OUTSIDE THE MANDALA

The weapons and vehicles of the guardians of the eight directions (NEAR THE MANDALA), syudhni
vhanni, syudhebhyo vhanebhyo, syudhni vhanni
The seven Rsis (FURTHER OUT), saptarsayo, saptarsibhyo, saptarsn
The nine planets (FURTHER OUT), nava-grah, navagrahebhyo, nava-grahn
FURTHEST OUT, THE EIGHT AKTIS
IN THE EIGHT DIRECTIONS

Aindr (SE), aindri, aindryai, aindrm Kaumr (S), kaumri, kaumryai, kaumrm Brhm (Sw), brhmi,
brhmyai, brhmm Vrh (w), vrhi, vrhyai, vrhm
Cmund (Nw), cmunde, cmundyai, cmundm Vaisnav (N), vaisnavi, vaisnavyai, vaisnavm Mahevar
(NE), mahevari, mahevaryai, mahevarm Vainyak (E), vainyaki, vainyakyai, vainyakm
Before disassembling the Mandala, the divinities present in it should be asked to depart. After clapping the
hands three times, one should utter the following words while showing the vhanamudra: o name of the
god in the vocative case) sva-sthnam gaccha/om bhr bhuvah svah.
For example: om brahman sva-sthnarh gaccha/o bhr bhuvah svah.`Om! Brahm, please return to your
own abode. O bhr bhuvah svah: After all the gods have been asked to leave, one after the other in the same
order as they came, the Mandala can be cleaned away.

GLOSSARY ACAMANA - a ritual of purification by sipping water and uttering mantras.

`The infallible on, name of Visnu or Krsna. AGAMAS - a class of scriptures.

AGNIHOTRA - the daily fire sacrifice of brhmanas. AKSATA - unhusked barley-corn.
ANANTA -`Unlimited one; name of Visnu or Krsna. APSARA - a heavenly nymph. . ,
ACYUTA -

RTRIKA - a ceremony of offering things such as incense and lamps in circles in front of the form of the Lord.
ARGHYA - a ritual gift to the Lord, consisting mainly of a

coconut and a conchshell filled with water.

ARAMA - stage of life. Consists of the stage of a brahmacr, grhastha, vanaprastha and sannys.
AVATRA - divine descent.
BHGAVATA - another name for a Vaisnava.
BHMA - one of the Pndavas, heroes of the Mahbhrata. BHMASENA - another name of Bhma.
BRAHMA - one of the main gods of Hinduism, the creator. BRAHMACR - a celibate student, the first stage of life.
BRAHMAN - God, especially His impersonal aspect.

BRHMANA - the priestly or intellectual class of men. BRAHMA-RKSASA - a type of especially

malicious ghost. CAITANYA - Bengali reformer and saint (1486-1534).
Considered a combined avatra of Rdh and Krsna by his followers.
CAKRA - the disk weapon of Visnu. CANDRA - the moon god.
DAITYA - descendant of Diti, demon. DANAVA - descendant of Danu, demon.
DAAMI - the tenth tithi of the bright and dark fortnight. Must not be mixed with Ekda.

- the father of Rma. DEVAK - the mother of Krsna. DEV - the consort of iva.
DHARMA - natural law, proper conduct, duty, religion. DHARMA-RJA -`King of dharma; name of Yama.
DAARATHA

DHRUVA - a prince who became a saint and who has his own Vaikuntha-world.

DHRUVA-LOKA - the pole star, the Vaikuntha-world where Dhruva dwells.

DOLAYTR - the festival of placing the form of Krsna on a swing.

DURGA

- name of Dev.

DVDA - the twelfth tithi of the bright and dark fortnight. Day of breaking the fast or sometimes of
fasting. EKDA - the eleventh tithi of the bright and dark fortnight. Day of fasting.
GANDHARVAS - a type of heavenly beings. GARUDA - the golden bird carrier of Visnu.

GAUDYA VAISNAVAS - a branch of Vaisnavas who follow the teachings.of Caitanya.

GAVYA - products of the cow, such as milk.
GAY - a famous city in modern Bihar, place of pilgrimage and rddha.
GITA - the Bhagavad-gt, one of the most popular scriptures of Hinduism.
GOPALA -`The cowherd', name of Krsna.
GOPCANDANA - a type of yellow clay widely used for tilaka. GOROCANA - a yellow dye prepared from the bile of
cattle. GOVINDA -`Lord of the cow, name of Krsna.

GRHASTHA - householder, the second of the four stages of life. HARI - name of Visnu or Krsna.
I-IEAVaN - a temporary abode of enjoyment, a reward for a pious life.
HEMDRI - authoritative author on dharma, most known for his work Catur-varga-cintmani. I3`th century.
HOMA - a sacrifice of ghee and grains into a sacred fire. ITIHSA - the epic scriptures Rmyana and
Mahbhrata. INDRA - the king of heaven.
JAGANNTHA -`Lord of the univers, name of Visnu or Krsna.
JAMADAGNI - father of Krsns descent Paraurma. JANRDANA -`Exciter of me, name of Visnu or
Krsna. JAPA - the silent muttering of mantras.
JAYA -`Conquer!', a joyous exclamation.
KALI - I) a demon, 2) the present, dark age of quarrel with a Length of 432 00o years.
KALPA - a day of Brahm, 4 320 000 00O solar years. KASA - a great demon killed by Krsna.
KAVACA - a protective shield constructed with mantras and mudrs.
KEAVA -`Master of the senses', name of Visnu or Krsna. KRTANA - glorification, generally to sing the
glories of God accompanied by musical instruments and dance.
KRSNA -`The all-attractive on, the highest God according to Gaudya Vaisnavas, origin even of Visnu.
KRSNADEVA - writer on dharma, most known for the work Prayoga-sra.
KSATRIYA - the martial or administrative class of men. KUMBHA - a sacred pot actually consisting of two
pots on top of each others into which the Lord is called for worship.
KUKUMA - a red powder used as a cosmetic and in rituals. KURUKSETRA - a place of pilgrimage in
northern modern Uttar Pradesh and site of the Mahbhrata war.
LAKSM - the goddess of fortune, consort of Visnu. LIGA - the phallic form of iva.

MADHU - a great demon killed by Visnu.

MDHAVA -`Descendant of the moo, name of Visnu or Krsna.
MADHUSDANA -`Killer of the Madhu-demon', name of Visnu or Krsna.
MAHDEV -`Great goddess', a name of Dev. MAH-DVDA - a special Dvda when fasting is enjoined.
MAHA-PRASADA - the remnants of food that has been offered to the Lord

MAHEVARA -`Great lord', name of Siva.

MANDALA - a sacred geometrical diagram generally drawn on the floor. Widespread in the tantric tradition.
MANDAPA - a pavillion.

MANTRA - a prayer or an independently powerful word or phrase.

MANVANTARA - I/14 of a kalpa, or about 308 57I 429 solar years.
MATHUR - city in modern Uttar Pradesh of India where Krsna was born on earth.
MUDR - a special position of the hands used during ceremonies.
MUKUNDA

- `Giver of liberation; name of Visnu or Krsna. MUNI - sage.

NRADA - sage amongst the gods, son of Brahm. NRYANA -Abode of men', name of Visnu.
NAVAMI - the ninth tithi of the bright and dark fortnight. NYSA -`placing, a generally tantric ritual of
spiritualising the body or an object where the Lord is called to enter by uttering mantras and touching with
the fingers.
om - mystic syllable that begins most mantras. Also called Pranaya.
PADMANBHA -`Lotus-naveled one, name of Visnu. PACARTRAS - type of scripture mainly dealing
with rituals and Vaisnava theology.
PAUPTAS - type of Saiva scripture.
PRAHLDA - king of the demons, but not a demon himself but a devotee of Visnu.
PRAYGA - the confluence of the rivers Gag, Yamun and (invisible) Sarasvat. Part of present-day
Allahabad. PURNAS - a class of popular religious scriptures dealing for
example with philosophy, ritual and mythology. RDH - the consort of Krsna.
RAM - another name for Laksm.
RMA - an avatra of Krsna, the hero of the epic Rmyana. RMACANDRA - another name for Rma.
RASA - aesthetic taste or mellow.
RSA-DANCE - the mystical circular dance enacted by Krsna and the cowherdesses in Vrndvana.
RASTALA - a wonderful subterranean world. RSIKA - an expert taster of rasa, connoisseur. ROOTMANTRA - a mantra given by the guru.
RSI - seer, wise man.
RUKMANGADA - son of Salya, the king of Madras.
AKTl - I) female divine principle and energy, 2) name of Dev, 3) name of Laksm.
AIVA - devotee of Siva.
LAGRMA - ammonite, a special black stone found in the Gandhak river basin in Nepal, which often
has fossile marks and which is considered identical with Visnu.
SANDHYA-VANDANA - observance at sunrise, midday and sunrise by camana, worship and japa.
AKARA -Auspicious one', name of iva. SANNYS - renunciate, the fourth stage of life. STRA scripture.
SAURA - devotee of the sun god.
SEEDMANTRA - a mantra consisting of only one mystically powerful syllable.
SEVEN ISLES - the isles of the world. SIDDHAS - a class of perfected divine beings. IVA - one of the main gods of
Hinduism. SMRTA - follower of the Smrti. Usually monistic. SMRTI - class of scriptures dealing with dharma and law.
RADDHA - ritual offering to a departed ancestor. RAUTA - pertaining to the ruti.

R - honorific title.
RUTI - the `heard' portion of the Vedic literature, consisting of the Sahits, Aranyakas, Brhmanas and
Upanisads. Considered authoritative by all Hindus.
SUDARANA -`Beautiful, the disk weapon of Visnu. DRA - the labourer class of men.
VETADVIPA - `The white isle', a name of heaven. TILAKA - sectarian mark on the forehead generally made of clay.

TITHI - lunar day. See appendix I.

TRTHA - place of holy bath and pilgrimage. TRAYODA - the thirteenth tithi of the bright and dark
fortnight. Day of breaking the fast when fasting on Dvda.
TRIVIKRAMA -`Three-strider', name of Visnu. TULAS - holy basil (Occimum Sanctum), a shrub dear to
Visnu and sacred to Vaisnavas. Krsna is said not to accept any food offered without a tulas leaf.
TWICE-BORN - a member of the three higher castes (brhmanas, ksatriyas and vaiyas), but often simply
another name for a brhmana.
UM - a name of Dev.
VAIKUNTHA - Visnu's eternal abode.
VAISNAVA - devotee of Visnu or one of His forms such as Rma or Krsna.
VAIYA - the mercantile or agricultural class of men. VAJRA - the weapon of Indra, usually concieved of as
a thunderbolt.
VANAPRASTHA - the retired, reclusive stage of life. VARNA - class of men. The four classes are brhmana, ksatriya,
vaiya and dra.

VASUS - a class of heavenly beings.

VEDA - basic four scriptures of Hinduism. Also a general term for all Hindu scripture.
VEDANGA - auxiliary parts of the Uedas, dealing with ritual, grammar and so on.

VENKATA CRYA - original name of Vednta Deika, a very influential Sr Vaisnava theologian. 14th
century. VILSA -'manifestation', chapter of the Hari-bhakti-vilsa. VISNU - one of the main gods of
Hinduism. According to
Gaudya Vaisnavas, an aspect of Krsna.
VISNUMAY =`The energy of Visn, a name of Laksm. VISNU-SAHASRA-NMA - a hymn of the
Mahbhrata containing one thousand names of Visnu.
VOPADEVA - author of many works on dharma, grammar and other subjects. I3th century.

VRATA - a ritual vow or observance. See introduction. YAKSAS - a class of semi-divine beings.
YAMA - the god of death. Also known as Yamarja. YANTRA - a mystical diagram with mantras, usually
inscribed upon a piece of metal.
YOJANA - a distance of about eleven kilometres. YUGA - age of the world, with a length of 1 728 000, I
296 000, 864 000 or 432 00O years.
BIBLIOGRAPHY I. SOURCES IN SANSKRIT

PURANAS Agni Mahpurnam. Nag Publishers, Delhi 1985.

Bhavisya Mahpurnam. Vol I-3. Nag Publishers, Delhi 1985. Brahm Mahpurnam. 2nd ed. Nag
Publishers, Delhi 1997. Brahmnda Mahpurnam. Krsnadsa Academy,
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Brahma-vaivarta Purnam. Vol I-2. Motilal Banarsidass, Delhi 1985.
Brhan-nradiya Purnam. 2nd ed.Krsnadsa Academy, Varanasi 1975.
Dev Bhgavata Purnam. Nag Publishers, Delhi 1986. Garuda Mahpurnam. Nag Publishers, Delhi 1984.
Klik Purnam. Vol I-3. Nag Publishers, Delhi 1992. Krma Mahpurnam. Nag Publishers, Delhi 1983.
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Varha Purnam. Vol I-2. Critical edition. All India Kasiraj Trust, Varanasi 1981.
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WEBSON, GUY R. AND YOCUM, GLENN E

ABOUT THE AUTHOR Bhrgumuni Dsa (Mns Broo) was born in bo, Finland 1973. He
joined ISKCON in 199a and received initiation from rpd Suhotra Swami in 1996. Since then, he has been
pursuing academic studies at Abo Akademi University (Comparative Religion) and Uppsala University
(Indology). He received his MA in 1999.
He lives with his wife Laura in Helsinki, Finland, where he is currently working on his Ph.D. about the
role of the guru within the Gaudiya Vaisnava movement. He has been an enthusiastic follower of Ekda for
several years, so the present book has very much been a labour of love.