GS 4.8: In the Story of the Yajna-sitas, the Glories of Ekadashi

[Paramananda das]

GS 4.8: In the Story of the Yajna-sitas, the Glories of Ekadashi
The interesting thing about Garga Samhita like here in canto 4 it gives so much details ,the Yajnic Sitas ,where Deities of Sita used in fire sacrifices, after Sita was banished to the forest, and each time a Yajna was there another Sita Deity installed because Lord Ramachandra could not do these Yajnas without His wife,so one day all the Yajnic Sitas came to life as Deities are persons and they demanded Lord Ramachandra marry them properly and make love to them,which Lord Ramachandra denied ,but He blessed them in you next life youwill become Gopis of Vraja so this chapter 8 of the 4canto of Garga Samhita explains the Yajnic Sitas was born in South India and later their fathers took them from their South Indian homes to Vraja and there they became Gopis and fell in love with Sri Krsna, so in this chapter explains how Sri Radha told the former Yanic Sitas to observe Ekadasis strictly to obtain Krsna, so this is a clear example for us to take ekadasi fasting and observation very serious , also Visnu tattva days bestows so many blessings like today is Ramanavami fasting this fasting helps us be promoted to the Spiritual world
GS 4.8: In the Story of the Yajna-sitas, the Glories of Ekadashi
Yajna-sitopakhyana ekadashi-mahatmya
Text 1
shri-narada uvaca gopinam yajna-sitanam akhyanam shrinu maithila sarva-papa-haram punyam kamadam mangalayanam
shri-naradah uvaca—Sri Narada said; gopinam—of the gopis; yajna-sitanam—of the yajna-sitas; akhyanam—the story; shrinu—please hear; maithila—O king of Mithila; sarva-papa-haram—removing all sins; punyam—sacred; kamadam—fufilling desirews; mangalayanam—auspicious.
Sri Narada said: O king of Mithila, please hear the story of the yajna-sitas that beame gopis, a sacred and auspicious story that fulfills all desires and removes all sins.
Text 2
ushinaro nama desho dakshinasyam dishi sthitah ekada tatra parjanyo na vavarsha sama dasha
ushinarah—Usinara; nama—named; deshah—a country; dakshinasyam—in the sounth; dishi—direction; sthitah—situated; ekada—one day; tatra—there; parjanyah—rain; na—not; vavarsha—rained; sama—years; dasha—ten.
In the south is a country named Ushinara, where for ten years it did not rain.
Text 3
dhanavantas tatra gopa anavrishti-bhayaturah sa-kutumba go-dhanaish ca vraja-mandalam ayayuh
dhanavantah—wealthy; tatra—there; gopa—gopas; anavrishti-bhayaturah—fearful of the lack of rain; sa-kutumba—with families; go-dhanaih—with cows; ca—and; vraja-mandalam—to the circle of Vraja; ayayuh—came.
Fearful that it would never rain, the wealthy gopas there traveled, with their families and cows, to the circle of Vraja.
Text 4
punye vrindavane ramye kalindi-nikate shubhe nanda-raja-sahayena vasam te cakrire nripa
punye—sacred; vrindavane—in Vrindavana; ramye—beautiful; kalindi-nikate—by theYamuna; shubhe—beautiful; nanda-raja—of King Nanda; sahayena—with the help; vasam—residence; te—they; cakrire—did; nripa—O king.
O king, with the help of King Nanda, they made their homes in beautiful and sacred Vrindavana by the shore of the beautiful Yamuna.
Text 5
tesham griheshu sanjata yajna-sitash ca gopikah shri-ramasya vara divya divya-yauvana-bhushitah
tesham—of them; griheshu—in the homes; sa 24jatah—born; yajna-sitah—the yajna-sitas; ca—and; gopikah—gopis; shri-ramasya—of Lord Ramacandra; vara—blessing; divya—splendid; divya-yauvana-bhushitah—decorated with splendid youth.
The yajna-sitas, who had recieved a blessing from Lord Ramacandra, took birth in their homes as beautiful gopis decorated with splendid youthfulness.
Text 6
shri-krishnam sundaram drishtva mohitas ta nripeshvara vratam krishna-prasadartham prashtum radham samayayuh
shri-krishnam—Lord Krishna; sundaram—handsome; drishtva—seeing; mohitah—enchanted; ta—they; nripeshvara—O king of kings; vratam—a vow; krishna-prasadartham—to attain the mercy of Lord Krishna; prashtum—to ask; radham—Sri Radha; samayayuh—approached.
O king of kings, when they saw handsome Lord Krishna, they becamne bewildered with love for Him. To ask what vow they might follow to attain Krishna's mercy, they approached Sri Radha.
Text 7
shri-gopya ucuh vrishabhanu-sute divye he radhe kanja-locane shri-krishnasya prasadartham vada kincid vratam shubham
shri-gopya ucuh—the gopis said; vrishabhanu-sute—O daughter of King Vrishabhanu; divye—splendid; he—O; radhe—Radha; kanja-locane—lotus-eyed; shri-krishnasya—of Sri Krishna; prasadartham—to attain the favor; vada—please tell; kincit—what; vratam—vow; shubham—auspicious.
The gopis said: O Radha, O beautiful, lotus-eyed daughter of King Vrishabhanu, please tell us what vow we may follow to attain Lord Krishna's favor.
Text 8
tava vashyo nanda-sunur devair api su-durgamah tvam jagan-mohini radhe sarva-shastrartha-para-ga
tava—of you; vashyah—under the control; nanda-sunuh—the son of Nanda; devaih—by the demigods; api—even; su-durgamah—unapproachable; tvam—you; jagan-mohini—the most beautiful girl in the worlds; radhe—O Radha; sarva-shastrartha-para-ga—who has gone to the far shore of all the scriptures.
O Radha, You have made Lord Krishna, whom even the great demigods cannot approach, into Your submissive servant. You are the most beautiful girl in all the worlds. You have crossed to the farther shore of the deep meaning of all the scriptures.
Text 9
shri-radhovaca shri-krishnasya prasadartham kurutaikadashi-vratam tena vashyo harih sakshad bhavishyati na samshayah
shri-radha uvaca—Sri Radha said; shri-krishnasya—of Sri Krishna; prasadartham—to attain the favor; kuruta—follow; ekadashi-vratam—the vow of ekadashi; tena—by that; vashyah—brought under cotnrol; harih—Lord Krishna; sakshat—directly; bhavishyati—will be; na—no; samshayah—doubt.
Sri Radha said: To attain Lord Krishna's mercy you should follow the vow of fasting on ekadashi. In that way You will make Lord Krishna into your submissive servant. Of this there is no doubt.
Text 10
shri-gopya ucuh samvatsarasyaikadashya namani vada radhike mase mase vratam tasyah kartavyam kena bhavatah
shri-gopya ucuh—the gopis said; samvatsarasya—of a year; ekadashya—of ekadashi; namani—the names; vada—please tell; radhike—O Radha; mase mase—month after month; vratam—the vow; tasyah—of that; kartavyam—should be done; kena—by what?; bhavatah—according to the nature.
The gopis said: O Radha, please tell us the names of the different ekadashis throughout the year. Month after month, how should the different ekadashis be observed?
Text 11
shri-radhovaca margashirshe krishna-pakshe utpanna vishnu-dehatah mura-daitya-vadharthaya tithir ekadashi vara
shri-radha uvaca—Sri Radha said; margashirshe—in margasirsa; krishna-pakshe—during the dark fortnight; utpanna—Utpanna; vishnu-dehatah—from the body of Lord Vishnu; mura-daitya-vadharthaya—to kill the demon Mura; tithih—the day; ekadashi—ekadashi; vara—vara.
Sri Radha said: During the dark fortnight of the month of Margashirsha (November-December), in order to kill the demon Mura, the holy day of ekadashi was born from the body of Lord Vishnu.
Text 12
mase mase prithag-bhuta saiva sarva-vratottama tasyah shad-vimshatim namnam vakshyami hita-kamyaya
mase mase—month after month; prithag-bhuta—seaprately manifested; sa—that; eva—indeed; sarva-vratottama—the best of holy vows; tasyah—of that; shad-vimshatim—26; namnam—names; vakshyami—I will tell; hita-kamyaya—desiring your welfare.
Desiring your welfare, I will tell you the names of the twenty-six most sacred ekadashis that appear in the differnet months.
Text 13
utpattish ca tatha moksha sa-phala ca tatah param putrada shat-tila caiva jaya ca vijaya tatha
utpattih—Utpatti; ca—and; tatha—so; moksha—moksa; sa-phala—saphala; ca—and; tatah—then; param—then; putrada—Putrada; shat-tila—sat-tila; ca—and; eva—indeed; jaya—Jaya; ca—and; vijaya—Vijaya; tatha—so.
Their names are: 1. utpatti, 2. moksha, 3. sa-phala, 4. putrada, 5. shat-tila, 6. jaya, 7. vijaya, . . .
Text 14
amalaki tatah pashcan namna vai papa-mocani kamada ca tatah pashcat kathita vai varuthini
amalaki—amalaki; tatah—then; pashcan—after; namna—names; vai—indeed; papa-mocani—papa-mocani; kamada—kamada; ca—and; tatah—then; pashcat—after; kathita—said; vai—indeed; varuthini—varuthini.
. . . 8. amalaki, 9. papa-mocani, 10. kamada, 11. varuthini, . . .
Text 15
mohini capara prokta nirjala kathita tatah yogini deva-shayani kamini ca tatah param
mohini—mohini; ca—and; apara—apara; prokta—said; nirjala—nirjala; kathita—said; tatah—then; yogini—yogini; deva-shayani—deva-sayani; kamini—kamini; ca—and; tatah—then; param—after.
. . . 12. mohini, 13. apara, 14. nirjala, 15. yogini, 16. deva-shayani, 17. kamini, . . .
Text 16
pavitra capy aja padma indira ca tatah param pashankusha rama caiva tatah pashcat prabodhini
pavitra—pavitra; ca—and; api—also; aja—aja; padma—padma; indira—indira; ca—and; tatah—then; param—then; pashankusha—pasankusa; rama—rama; ca—and; eva—indeed; tatah—then; pashcat—after; prabodhini—prabodhini.
. . . 18. pavitra, 19. aja, 20. padma, 21. indira, 22. pashankusha, 23. rama, 24. prabodhini.
Text 17
sarva-sampat-prada caiva dve prokte malamasa-je evam sad-vimshatim namnam ekadashyah pathec ca yah samvatsara-dvadashinam phalam apnoti so 'pi hi
sarva-sampat-prada—granting all auspoiciousness; ca—and; eva—indeed; dve—two; prokte—said; malamasa-je—born from malamasa; evam—thus; shad—-vimshatim—26; namnam—names; ekadashyah—of ekadashi; pathet—recites; ca—and; yah—whoever; samvatsara-dvadashinam—a year of ekadashi; phalam—the result; apnoti—attaiuns; sah—he; api—indeed; hi—indeed.
There are also two more ekadashis, both named sarva-sampat-prada, during the extra month of leap-year. In this way there are twenty-six ekadashis in all. A person who chants the names of these twenty-six ekadashis attains the result of following ekadashi for one year.
Text 18
ekadashyash ca niyamam shrinutatha vrajanganah bhumi-shayi dashamyam tu caika-bhukto jitendriyah
ekadashyah—of ekadashi; ca—and; niyamam—restrictions; shrinutatha—please hear; vrajanganah—O girls of Vraja; bhumi-shayi—resting on the ground; dashamyam—on the dasami; tu—and; ca—also; eka—only once; bhuktah—eating; jita—conquered; indriyah—the senses.
O girls of Vraja, please hear the rules for observing ekadashi. On ekadashi one should control the senses and sleep on the ground. On dvadashi one should eat only once.
Text 19
eka-varam jalam pitva dhauta-vastro 'ti-nirmalah brahme muhurta utthaya caikadashyam harim natah
eka-varam—one time; jalam—water; pitva—drinking; dhauta-vastrah—clean garments; ati-nirmalah—very pure; brahme muhurte—during brahma-muhurta; utthaya—rising; ca—and; ekadashyam—on ekadashi; harim—to Lord Krishna; natah—bow down.
During ekadashi one should be pure-hearted and very clean, wear clean garments, drink water only once, rise for brahma-muhurta, and bow down to Lord Krishna
Text 20
adhamam kupika-snanam vapyam snanam tu madhyamam tadage cottamam snanam nadyah snanam tatah param
adhamam—worst; kupika—well; snanam—bath; vapyam—in a pond; snanam—bath; tu—indeed; madhyamam—intermediate; tadage—in a lake; ca—and; uttamam—the best; snanam—bath; nadyah—in a river; snanam—bath; tatah—than that; param—even better.
Bathing with well-water is an inferior kind of bath. Bathing in a pond is better, bathing in a lake is better than that, and bathing in a river is better still.
Text 21
evam snatva nara-varah krodha-lobha-vivarjitah nalapet tad-dine nicams tatha pakhandino naran
evam—thus; snatva—bathing; nara-varah—an exalted person; krodha-lobha-vivarjitah—free of greed and anger; na—not; alapet—should talk; tad-dine—on that day; nican—to degraded people; tatha—so; pakhandinah—to offenders; naran—people.
In this way one should bathe. On ekadashi day one should be free of greed and anger, and one should not talk to sinful people, atheists, and offenders.
Texts 22 and 23
mithya-vada-ratamsh caiva tatha brahmana-nindakan anyamsh caiva duracaran agamyagamane ratan
para-dravyapaharamsh ca para-darabhigaminah durvrittan bhinna-maryadan nalapet sa vrati narah
mithya-vada-ratan—to liers; ca—and; eva—certainly; tatha—so; brahmana-nindakan—to they who have offended brahmanas; anyan—to others; ca—and; eva—indeed; duracaran—misbehaved; agamya-agamane—to illicit sex; ratan—attached; para—of others; dravya—the property; apaharan—stealing; ca—and; para—of others; dara—the wives; abhigaminah—approasching; durvrittan—wicked; bhinna-maryadan—who break the rules of morality; na—not; alapet—should talk; sa—he; vrati—following the vow; narah—a person.
A person who follows the vow of ekadashi should not talk to liers, offenders of brahmanas, sinners, debauchees, thieves, adulterers, and the ill-behaved and immoral.
Text 24
keshavam pujayitva tu naivedyam tatra karayet dipam dadyad grihe tatra bhakti-yuktena cetasa
keshavam—Lord Krishna; pujayitva—worshiping; tu—indeed; naivedyam—prasadam food; tatra—there; karayet—should do; dipam—a lamp; dadyat—should offer; grihe—in the home; tatra—there; bhakti-yuktena—with devotion; cetasa—in the heart.
In the home one should, with devotion in the heart, worship Lord Krishna, and offer Him food and a lamp.
Text 25
kathah shrutva brahmanebhyo dadyat sad-dakshinam punah ratrau jagaranam kuryad gayan krishna-padani ca
kathah—stories; shrutva—haering; brahmanebhyah—from the brahmana; dadyat—should give; sad-dakshinam—daksina; punah—again; ratrau—at night; jagaranam—staying awake; kuryat—should do; gayan—singing; krishna-padani—verses praising Lord Krishna; ca—and.
From the brahmanas one should hear the stories of Lord Krishna. One should offer dakshina to them. One should keep a vigil, singing the glories of Lord Krishna throughout the night.
Texts 26 and 27
kamsyam mamsam masurams ca kodravam canakam tatha shakam madhu parannam ca punar bhojana-maithunam
vishnu-vrate tu kartavye dashamyam dasha varjayet dyutam kridam ca nidram ca tambulam danta-dhavanam
kamsyam—brass utensils; mamsam—meat; masuran—masura dal; ca—and; kodravam—kodrava; canakam—chick-peas; tatha—so; shakam—vegetables; madhu—honey; parannam—the food of others; ca—and; punah—again; bhojana—eating; maithunam—sex; vishnu-vrate—when the vow of ekadashi; tu—indeed; kartavye—have been completed; dashamyam—on the dasami; dasha—these ten; varjayet—should avoid; dyutam—gambling; kridam—playing; ca—and; nidram—sleeping; ca—and; tambulam—betelnuts; danta-dhavanam—brushing the teeth.
When ekadashi is ended, and the dashami day has come, one should avoid these ten things: 1. eating from a brass dish, 2. eating flesh, 3. masura dal, 4. kodrava grains, 5. chick-peas, 6. spinach, 7. honey, 8. and the food of others, 9. eating twice, and 10. sex. One should also avoid gambling, playing, sleeping, chewing betelnuts, and brushing the teeth.
Text 28
parapavadam paishunyam steyam himsam tatha ratim krodhadhyam hy anritam vakyam ekadashyam vivarjayet
para—others; apavadam—rebuking; paishunyam—slander; steyam—theft; himsam—violence; tatha—so; ratim—sex; krodhadhyam—anger; hi—indeed; anritam—lies; vakyam—words; ekadashyam—on ekadashi; vivarjayet—one should avoid.
On ekadashi one should avoid harsh speech, slander, theft, violence, sex, anger, and speaking lies.
Text 29
kamsyam mamsam suram kshaudram tailam vitatha-bhashanam pushti-shashti-masuramsh ca dvadashyam parivarjayet
kamsyam—brass sish; mamsam—flesh; suram—liquor; kshaudram—honey; tailam—oil; vitatha-bhashanam—speaking lies; pushti-shashti-masuramh—pushti, shashti, and masura; ca—and; dvadashyam—on the dvadasi; parivarjayet—one should avoid.
On the dvadashi one should avoid brass utensils, flesh, liquor, honey, oil, speaking lies, pushti, shashti, and masura.
Text 30
anena vidhina kuryad dvadashi-vratam uttamam
anena—by thgese; vidhina—rules; kuryat—one should do; dvadashi-vratam—the vow of ekadashi and dvadashi; uttamam—great.
By following these rules one should observe the great vow of ekadashi and dvadashi.
Text 31
shri-gopya ucuh ekadashi-vratasyasya kalam vada maha-mate kim phalam vada tasyas tu
mahatmyam vada tattvatah
shri-gopya ucuh—the gopis said; ekadashi-vratasya asya—of the vow of ekadashi; kalam—the time; vada—please tell; maha-mate—O noble-hearted one; kim—what?; phalam—the result; vada—please tell; tasyah—of that; tu—indeed; mahatmyam—teh glories; vada—please tell; tattvatah—in truth.
The gopis said: O noble-hearted one, please tell us when the vow of ekadashi should be observed. What is the result of following ekadashi? Please tell us. Please tell us in truth the glories of ekadashi.
Text 32
shri-radhovaca dashami panca-pancashad ghatika cet pradrishyate tarhi caikadashi tyajya dvadashim samuposhayet
shri-radha uvaca—Sri Radha said; dashami—the dashami; panca-pancashat—fifty-five; ghatika—ghatikas; cet—if; pradrishyate—is seen; tarhi—then; ca—and; ekadashi—ekadashi; tyajya—abandoning; dvadashim—the dvadashi; samuposhayet—one should fast.
If dvadashi starts within the first twenty-two hours of ekadashi, one should not fast on ekadashi, but on dvadashi instead.
Note: One ghatika equals twenty-four minutes. Fifty-five ghatikas equal twenty-two hours.
Text 33
dashami phala-matrena tyajya caikadashi tithih madira-bindu-patena tyajyo ganga-ghato yatha
dashami—dashami; phala-matrena—by the resutl alone; tyajya—should be abandoned; ca—and; ekadashi—ekadashi; tithih—day; madira—of liquor; bindu—a drop; patena—by falling; tyajyah—should be rejected; ganga-ghatah—a jar of Ganges water; yatha—as.
As one avoids drinking a cup of Ganga water into which a drop of wine has fallen, so one should avoid fasting on such an ekadashi.
Text 34
ekadashi yada vriddhim dvadashi ca yada gata tada para hy uposhya syat purva vai dvadashi-vrate
ekadashi—ekadashi; yada—when; vriddhim—complete; dvadashi—dvadashi; ca—and; yada—when; gata—gone; tada—then; para—great; hi—indeed; uposhya—fasting; syat—should be; purva—before; vai—indeed; dvadashi-vrate—on the vow of dvadashi.
When ekadashi goes to its completion, and dvadashi arrives at the proper time, then one should fast on ekadashi.
Text 35
ekadashi-vratasyasya phalam vakshye vrajanganah yasya shravana-matrena vajapeya-phalam labhet
ekadashi-vratasya asya—of the vow of ekadashi; phalam—the result; vakshye—I will say; vrajanganah—O girls of Vraja; yasya—of which; shravana—by hearing; matrena—simply; vajapeya-phalam—the result of an vajapeya-yajna; labhet—one attains.
O girls of Vraja, now I will tell you the result of following ekadashi. Simply by hearing this description one attains the reuslt of performing a vajapeya-yajna.
Text 36
ashtashiti-sahasrani dvijan bhojayate tu yah tat kritam phalam apnoti dvadashi-vrata-krin narah
ashtashiti-sahasrani—eighty-eight; dvijan—brahmanas; bhojayate—feeds; tu—indeed; yah—one who; tat—that; kritam—done; phalam—result; apnoti—attains; dvadashi-vrata-krin—who follows the vow of ekadashi and dvadashi; narah—a person.
A person who follows the vow of ekadashi and dvadashi attains the same pious result one attains by feeding eighty-eight brahmanas.
Text 37
sa-sagara-vanopetam yo dadati vasundharam tat-sahasra-gunam punyam ekadashya maha-vrate
sa-sagara-vanopetam—mixed with the ocean; yah—one who; dadati—does; vasundharam—the earth; tat-sahasra—a thousand; gunam—times; punyam—piety; ekadashya—of ekadashi; maha-vrate—on the great vow.
A person who follows ekadashi attains a pious result thousands of times greater than the pious result attained by performing the ritual of mixing the earth and the ocean.
Text 38
ye samsararnave magnah papa-panka-samakule tesham uddharanarthaya dvadashi-vratam uttamam
ye—they who; samsara—of birth and death; arnave—in the ocean; magnah—drowning; papa-panka-samakule—filled with the mud of sins; tesham—of them; uddharanarthaya—to deliver; dvadashi-vratam—the vow of following ekadashi and dvadashi; uttamam—is the best.
For they who are drowning in the ocean of repeated birth and death, an ocean muddy with many sins, the vow of fasting on ekadashi is the best means of deliverance.
Text 39
ratrau jagaranam kritvai- kadashi-vrata-krin narah na pashyati yamam raudram yuktah papa-shatair api
ratrau—at night; jagaranam—staying awake; kritva—doing; ekadashi-vrata-krit—following ekadashi; narah—a person; na—not; pashyati—sees; yamam—Yamaraja; raudram—angry; yuktah—engaged; papa-shataih—with hundreds of sins; api—even.
Even though contaminated with hundreds of sins, a person who keeps a nighttime vigil while following the vow of ekadashi never sees angry Yamaraja.
Text 40
pujayed yo harim bhaktya dvadashyam tulasi-dalaih lipyate na sa papena padma-patram ivambhasa
pujayet—worships; yah—one who; harim—Lord Krishna; bhaktya—with devotion; dvadashyam—on dvadasi; tulasi-dalaih—with tulasi leaves; lipyate—is touched; na—not; sa—he; papena—with sin; padma-patram—a lotus leaf; iva—like; ambhasa—by water.
As a lotus leaf is never touched by water, so a person who worships Lord Krishna with tulasi leaves on dvadashi is never touched by sin.
Text 41
ashvamedha-sahasrani rajasuya-shatani ca ekadashy-upavasasya kalam narhanti shodashim
ashvamedha-sahasrani—thousand asvamedha-yajnas; rajasuya-shatani—a hundred rajasuya-yajnas; ca—and; ekadashy-upavasasya—of one who fasts on ekadashi; kalam—a part; na—not; arhanti—is equal; shodashim—sixteenth.
The results of a thousand ashvamedha-yajnas and a hundred rajasuya-yajnas are not equal to even a sixteenth part of the result of fasting on ekadashi.
Text 42
dasha vai matrike pakshe tatha vai dasha paitrike priyaya dasha pakshe tu purushan uddharen narah
dasha—ten; vai—indeed; matrike pakshe—on the mother's side; tatha—so; vai—indeed; dasha—ten; paitrike—on the father's side; priyaya—of the wife; dasha—ten; pakshe—on the side; tu—indeed; purushan—people; uddharet—delivers; narah—a person.
A person who follows ekadashi delivers ten generations of his mother's family, ten generations of his father's family, and ten generations on his wife's family.
Text 43
yatha shukla tatha krishna dvayosh ca sadrisham phalam dhenuh shveta tatha krishna ubhayoh sadrisham payah
yatha—as; shukla—light; tatha—so; krishna—dark; dvayoh—of them both; ca—and; sadrisham—equality; phalam—result; dhenuh—a cow; shveta—white; tatha—so; krishna—black; ubhayoh—of them both; sadrisham—the same; payah—milk.
As a white cow and a black cow both give the same kind of milk, so the ekadashi of the bright fortnight and the ekadashi of the dark fortnight both bring the same result.
Text 44
meru-mandara-matrani papani shata-janmasu ekam caikadashim gopyo dahate tula-rashi-vat
meru-mandara-matrani—like a Mount Meru or a Mount Mandara; papani—sins; shata-janmasu—in a hundred births; ekam—one; ca—and; ekadashim—ekadashi; gopyah—O gopis; dahate—burns; tula-rashi-vat—like a great pile of cotton.
O gopis, a fire burns a great pile of cotton, so a single ekadashi burns the great Mount Meru of sins committed in a hundred births.
Text 45
vidhivad vidhi-hinam va dvadashyam danam eva ca sv-alpam va su-kritam gopyo meru-tulyam bhavec ca tat
vidhivat—following rules; vidhi-hinam—not following rules; va—or; dvadashyam—on dvadasi; danam—charity; eva—indeed; ca—and; sv-alpam—slight; va—or; su-kritam—nicely done; gopyah—O gopis; meru-tulyam—equal to Mount Meru; bhavet—may be; ca—and; tat—that.
O gopis, when, either following the proper method or not following it, and whether it is great or small, one gives charity on dvadashi, that charity becomes as great as a Mount Meru of charity.
Text 46
ekadashi-dine vishnoh shrinute yo hareh katham sapta-dvipavati-dane yat phalam labhate ca sah
ekadashi-dine—on the ekadashi day; vishnoh—of Lord Vishnu; shrinute—hears; yah—one; hareh—of Lord Hari; katham—the story; sapta-dvipavati-dane—giving charity to the seven continents; yat—what; phalam—result; labhate—is obtained; ca—and; sah—it.
A person who on ekadashi hears the stories of Lord Krishna attains the same pious result he would attain by giving great charity everywhere on the seven continents.
Text 47
shankhoddhare narah snatva drishtva devam gadadharam ekadashy-upavasasya kalam narhanti shodashim
shankhoddhare—at Sankhoddhara-tirtha; narah—a person; snatva—bathing; drishtva—seeing; devam—the Lord; gadadharam—who holds a club; ekadashy-upavasasya—fasting on ekadashi; kalam—a part; na—not; arhanti—is equal; shodashim—sixteenth.
A person who bathes at Sankhoddhara-tirtha and gazes at the Deity of Lord Gadadhara there does not attain even one sixteenth of the piety one attains by fasting on ekadashi.
Texts 48 and 49
prabhase ca kurukshetre kedare badrikashrame kashyam ca shukara-kshetre grahane candra-suryayoh
sankrantinam catur-laksham danam dattam ca yan naraih ekadashy-upavasasya kalam narhanti shodashim
prabhase—at Prabhasa; ca—and; kurukshetre—at Kuruksetra; kedare—at Kedara; badrikashrame—at Badarikasrama; kashyam—at Varanasi; ca—and; shukara-kshetre—at Sukara-ksetra; grahane—during the eclipse; candra-suryayoh—of the sun or moon; sankrantinam—of sankrantis; catur-laksham—four-hundred thousand; danam—chashrity; dattam—given; ca—and; yan—what; naraih—by people; ekadashy-upavasasya—of fasting on ekadashi; kalam—part; na—not; arhanti—is equal; shodashim—sixteenth.
A person who makes four-hundred thousand pilgrimages to Prabhasa, Kurukshetra, Kedara, Badarikashrama, Varanasi, and Sukarakshetra during eclipses of the sun or moon and gives great charity there does not attain even one sixteenth of the piety one attains by fasting on ekadashi.
Text 50
naganam ca yatha sheshah pakshinam garudo yatha devanam ca yatha vishnur varnanam brahmano yatha
vrikshanam ca yathashvatthah patranam tulasi yatha vratanam ca tatha gopyo vara caikadashi tithih
naganam—of serpents; ca—and; yatha—as; sheshah—Sesha; pakshinam—of birds; garudah—Garuda; yatha—as; devanam—the demigods; ca—and; yatha—as; vishnuh—Lord Vishnu; varnanam—of castes; brahmanah—a brahmana; yatha—as; vrikshanam—of trees; ca—and; yatha—as; ashvatthah—the banyan tree; patranam—of leaves; tulasi—Tulasi; yatha—as; vratanam—of vows; ca—and; tatha—so; gopyah—O gopis; vara—the best; ca—and; ekadashi—ekadashi; tithih—day.
O gopis, as Lord Sesha is the best of serpents, as Garuda is the best of birds, as Lord Vishnu is the best of Deities, as the brahmanas are the best of castes, as the banyan is the best of trees, and as a tulasi leaf is the best of leaves, so fasting on ekadashi day is the best of sacred vows.
Text 52
dasha-varsha-sahasrani tapas tapyati yo narah tat-tulyam phalam apnoti dvadashi-vrata-krin narah
dasha-varsha-sahasrani—for ten thousand years; tapah—austerities; tapyati—perfroms; yah—who; narah—a person; tat-tulyam—equal to that; phalam—a result; apnoti—attains; dvadashi-vrata-krit—following ekadashi; narah—a person.
A person who follows ekadashi attains the result of performing austerities for ten thousand years.

Text 53
ittham ekadashinam ca phalam uktam vrajanganah kurutashu vratam yuyam kim bhuyah shrotum icchatha
ittham—thus; ekadashinam—of the ekadashis; ca—and; phalam—the result; uktam—spoken; vrajanganah—O girls of Vraja; kuruta—please perform; ashu—at once; vratam—this vow; yuyam—you; kim—what?; bhuyah—more; shrotum—to hear; icchatha—do you wish.
O girls of Vraja, now I have described to you the result of following the vow of ekadashi. Please follow the vow of ekadashi at once. What more do you wish to hear?