Brahma-khaṇḍa · Chapter 15
Sourceशौनक उवाच। कथयस्व महाभाग माहात्म्यं पापनाशनम् । एकादश्याः फलं किं वा किल्बिषं स्यादकुर्वतः १। सूत उवाच। एकादश्यास्तु माहात्म्यं किमहं वच्मि सांप्रतम् । श्रुत्वा चैकादशीनाम यमदूताश्च शंकिताः २। भवंति नात्र संदेहो सर्वप्राणिभयंकराः । व्रतानां चैव सर्वेषां श्रेष्ठां चैकादशीं शुभाम् ३। उपोष्य जागृयाद्विष्णोः कुर्य्याच्च मंडनं महत् । तुलसीदलैस्तु यो मर्त्यो हरिपूजां करोति वै ४। दलेनैकेन लभते कोटियज्ञफलं द्विज । अगम्यागमने चैव यत्पापं समुदाहृतम् ५। तत्पापं याति विलयं चैकादश्यामुपोषणात् । घृतपूर्णं प्रदीपं यो दद्याद्विष्णुदिने द्विज ६। अंते विष्णुपुरं याति तमो हत्वा स्वतेजसा । धन्या जनपदास्ते वै धन्यः स च महीपतिः ७। हरेर्दिने यस्य राज्ये चैकादश्या महोत्सवः । नारायणस्य शयने पार्श्वस्य परिवर्त्तने ८। विशेषेण प्रबोधिन्या निराहारा भवंति ये । मदंति कं नानयध्वंप्राणिनःपुण्यभागिनः ९। अहर्निशं पितृपतिः समादिशति दूतकान् । एकादशी जगन्नाथ वल्लभा पुण्यवर्धिनी १०। विष्णुर्देहं दोहत्येव तस्यामन्नस्य भक्षणे । तेषां धिग्जीवनं संपत्धिक्सौंदर्यं च वर्तनम् ११। येऽन्नमश्नंति पापिष्ठाश्चैकादश्यां हि विड्भुजः । एकादश्यां द्विजश्रेष्ठ भुक्तिमाश्रित्य केवलम् १२। बहूनि विविधान्येव तिष्ठंति दुरितानि च । अमावास्यां यथा स्त्रीणां संगमे कलुषं महत् १३। एकादश्यां तथैवान्नभक्षणे वृजिनं भवेत् । रोगिणश्च तथा खंज काससोदरकुष्ठकाः १४। भवंति प्राणिनस्ते वै तस्यामन्नस्य भक्षणे । ग्रामशूकरतां यांति दारिद्र्यं च प्रयांति वै १५। राजबद्धा द्विजश्रेष्ठ तस्यामन्नस्य भक्षणे । संसारे यानि पापानि तानि विप्र हरेर्दिने १६। भुक्तिमाश्रित्य तिष्ठंति जलभक्षणमाज्ञया । कुर्वतां सर्वपापानि नरकान्निष्कृतिर्भवेत् १७। न निष्कृतिर्भवेन्नॄणां भुंजतां च हरेर्दिने । नरा यावंति चान्नानि भुंजते च हरेर्दिने १८। प्रत्यन्नं च ब्रह्महत्याकोटिजं वृजिनं भवेत् । पुनर्वच्मि पुनर्वच्मि श्रूयतां श्रूयतां नराः १९। न भोक्तव्यं न भोक्तव्यं न भोक्तव्यं हरेर्दिने । गंगादिषु च तीर्थेषु स्नात्वा यत्फलमाप्यते २०। चंद्रसूर्योपरागे च चैकादश्यामुपोषितः । अर्चित्वोत्पलमालाभिस्तस्यां च कमलापतिम् २१। विधिवत्पारणं कृत्वा न मातुर्गर्भभाजनम् । एकादश्यां हरेर्गेहे करोति मंडनं द्विज २२। परमां गतिमासाद्य तिष्ठेद्विष्णुनिकेतने । एकादशीं समासाद्य निराहारा भवंति ये २३। तेषां विष्णुपुरे शश्वन्निवासोऽपि न संशयः । तुलसीभक्तिसंलीनं मनो येषां विराजते २४। ते यांति परमं विष्णोः स्थानमेव न संशयः । परद्रव्येष्वभिरुचिर्येषां चैव न विद्यते २५। संतुष्टमनसो येऽपि तेषां विष्णुपुरं ध्रुवम् । दुर्भिक्षकालमासाद्य प्राणिभ्यो ये नरोत्तमाः २६। ददत्यन्नं हरेः सद्म तेषां चैव न संशयः । गवां द्विजानां त्राणाय स्वामिनो योषितस्तथा २७। प्राणान्मुंचंति ये मर्त्त्यास्तेषां विष्णुपुरं ध्रुवम् । प्राणिभिर्दशमीविद्धा न चोपोष्या कदाचन २८। परिहार्यं द्विजश्रेष्ठ दुर्जनस्यांतिकं यथा । अरुणोदयवेलायां दशमी संगता यदि २९। तत्रोपोष्या द्वादशी स्यात्त्रयोदश्यां तु पारणम् । दशमीशेषसंयुक्तो यदि स्यादरुणोदयः ३०। वैष्णवेन न कर्त्तव्यं तद्दिनैकादशीव्रतम् । चतस्रो घटिकाः प्रातररुणोदय उच्यते ३१। यतीनां स्नानकालोयं गंगांभः सदृशः स्मृतः । अरुणोदयकाले तु दशमी यदि दृश्यते ३२। न तत्रैकादशी कार्या धर्मकामार्थनाशिनी । स्वल्पां च दशमीविद्धां त्यजेदेकादशीं बुधः ३३। सुराबिंदोस्तु संपर्कात्घृतकुंभं त्यजेद्यथा । संपूर्णैकादशी यत्र द्वादश्यां पुनरेव सा ३४। उत्तरा यतिभिः कार्या पूर्वामुपवसेद्गृही । एकादशीकला यत्र द्वादशीपरतो न चेत् ३५। तत्र क्रतुशतं पुण्यं त्रयोदश्यां तु पारणम् । एकादशी विलुप्ता चेत्परतो द्वादशीयुता ३६। उपोष्या द्वादशी पूर्णा यदीच्छेत्परमां गतिम् । संपूर्णैऽकादशी यत्र प्रभाते पुनरेव सा ३७। सर्वैरेवोत्तरा कार्या परतो द्वादशी यदि । एकादशीव्रते येषां मनः संलीयते नृणाम् ३८। तेषां स्वर्गो हि वासोऽथ यांति ते सदनं हरेः । एकादश्याः परं नास्ति परलोकस्य साधनम् ३९। बहुपापसमायुक्तः करोति हरिवासरम् । सर्वपापविनिर्मुक्तः स याति हरिमंदिरम् ४०। पतिसहिता या योषित्करोति हरिवासरम् । सुपुत्रा स्वामिसुभगा याति प्रेत्य हरेर्गृहम् ४१। यो यच्छति हरेरग्रे प्रदीपं भक्तिभावतः । हरेर्द्दिने र्द्विजश्रेष्ठ पुण्यसंख्या न विद्यते ४२। यांगना भर्तृसहिता कुरुते जागरं हरेः । हरेर्निकेतने तिष्ठेच्चिरं पत्या सह द्विज ४३। यत्किञ्चिद्धरये वस्तु भक्त्या यच्छति यो द्विज । हरेर्दिने तस्य पुण्यमक्षयं चैव सर्वदा ४४। पुरासीद्वल्लभो नाम्ना नगरे कांचनाह्वये । धनेन पुष्कलेनापि राजते स धनेश्वरः ४५। तस्य प्रिया महारूपा नाम्ना हेमप्रभा द्विज । गरीयान्मुखरस्तत्र बाधते च कलेर्गुणः ४६। सा सदा कलहं कुर्यात्पत्या सह तपोधन । शश्वद्गुरुजनान्कामं भर्त्सनान्नीचभाषया ४७। पाकपात्रे सदाश्नीयात्गुप्ता सैकांतिकेमला । उच्छिष्टं गुरुजनेभ्यश्च दद्याद्वै प्रतिवासरम् ४८। जारे सदा स्थितं चित्तमहं साध्वीति सा वदेत् । स्वामिनः कलहैर्ब्रह्मन्मनोद्वेगकरा सदा ४९। एकदा चागतां दृष्ट्वा चकार भर्त्सनां च ताम् । भर्त्ता तस्याः प्रहारं च सर्वपापयुतां द्विज ५०। सैव रोषसमायुक्ता गता शून्यगृहे तु वै । सुप्ताऽज्ञाता स्थिता कस्मिन्जलान्नं न चखाद ह ५१। दैवात्तत्र दिने विष्णोः पार्श्वस्य परिवर्त्तनम् । एकादशीव्रतं विप्र सर्वपापप्रणाशनम् ५२। ततः प्रभाते रजनी द्वादशी श्रवणान्विता । आगता तत्र सा नारी रोषनिर्भरमानसा ५३। निराहारौ कृतौ द्वौ च निर्मला सा बभूव ह । रात्रौ च पंचतां याता जयंतीवासरे द्विज ५४। यमाज्ञया ततो दूता आगतास्तां तथाविधाम् । नेतुं भयंकरास्ते च पाशमुद्गरपाणयः ५५। बद्ध्वा नेतुं मनश्चक्रे कृतांतसदनं यदा । तदागता विष्णुदूताः शंखचक्रगदाधराः ५६। छित्त्वा पाशं ततो दिव्ये स्यंदने तां गतैनसम् । ते वै चारोहयामासु निर्मलां भवनं हरेः ५७। गता तैर्वेष्टिता साथ दुर्ल्लभं निर्जरैः शुभम् । विष्णोर्दिवसमाहात्म्यं कथितं ते द्विजर्षभ ५८। अनिच्छयापि यः कुर्यात्स याति हरिमंदिरम् । एकादश्यादिने मर्त्यो दीपं दातुं हरेर्गृहे ५९। गच्छेत्प्रतिपदं सोऽपि चाश्वमेधफलाधिकम् । शृण्वंति च पुराणानि पठंति च हरेर्दिने । प्रत्यक्षरं लभंते ते कपिलादानजं फलम् ६०। इति श्रीपाद्मे महापुराणे सूतशौनकसंवादे ब्रह्मखंडे हरिवासरमाहात्म्यकथनंनाम पंचदशोऽध्यायः १५।
śaunaka uvāca| kathayasva mahābhāga māhātmyaṃ pāpanāśanam | ekādaśyāḥ phalaṃ kiṃ vā kilbiṣaṃ syādakurvataḥ 1| sūta uvāca| ekādaśyāstu māhātmyaṃ kimahaṃ vacmi sāṃpratam | śrutvā caikādaśīnāma yamadūtāśca śaṃkitāḥ 2| bhavaṃti nātra saṃdeho sarvaprāṇibhayaṃkarāḥ | vratānāṃ caiva sarveṣāṃ śreṣṭhāṃ caikādaśīṃ śubhām 3| upoṣya jāgṛyādviṣṇoḥ kuryyācca maṃḍanaṃ mahat | tulasīdalaistu yo martyo haripūjāṃ karoti vai 4| dalenaikena labhate koṭiyajñaphalaṃ dvija | agamyāgamane caiva yatpāpaṃ samudāhṛtam 5| tatpāpaṃ yāti vilayaṃ caikādaśyāmupoṣaṇāt | ghṛtapūrṇaṃ pradīpaṃ yo dadyādviṣṇudine dvija 6| aṃte viṣṇupuraṃ yāti tamo hatvā svatejasā | dhanyā janapadāste vai dhanyaḥ sa ca mahīpatiḥ 7| harerdine yasya rājye caikādaśyā mahotsavaḥ | nārāyaṇasya śayane pārśvasya parivarttane 8| viśeṣeṇa prabodhinyā nirāhārā bhavaṃti ye | madaṃti kaṃ nānayadhvaṃprāṇinaḥpuṇyabhāginaḥ 9| aharniśaṃ pitṛpatiḥ samādiśati dūtakān | ekādaśī jagannātha vallabhā puṇyavardhinī 10| viṣṇurdehaṃ dohatyeva tasyāmannasya bhakṣaṇe | teṣāṃ dhigjīvanaṃ saṃpatdhiksauṃdaryaṃ ca vartanam 11| ye'nnamaśnaṃti pāpiṣṭhāścaikādaśyāṃ hi viḍbhujaḥ | ekādaśyāṃ dvijaśreṣṭha bhuktimāśritya kevalam 12| bahūni vividhānyeva tiṣṭhaṃti duritāni ca | amāvāsyāṃ yathā strīṇāṃ saṃgame kaluṣaṃ mahat 13| ekādaśyāṃ tathaivānnabhakṣaṇe vṛjinaṃ bhavet | rogiṇaśca tathā khaṃja kāsasodarakuṣṭhakāḥ 14| bhavaṃti prāṇinaste vai tasyāmannasya bhakṣaṇe | grāmaśūkaratāṃ yāṃti dāridryaṃ ca prayāṃti vai 15| rājabaddhā dvijaśreṣṭha tasyāmannasya bhakṣaṇe | saṃsāre yāni pāpāni tāni vipra harerdine 16| bhuktimāśritya tiṣṭhaṃti jalabhakṣaṇamājñayā | kurvatāṃ sarvapāpāni narakānniṣkṛtirbhavet 17| na niṣkṛtirbhavennṝṇāṃ bhuṃjatāṃ ca harerdine | narā yāvaṃti cānnāni bhuṃjate ca harerdine 18| pratyannaṃ ca brahmahatyākoṭijaṃ vṛjinaṃ bhavet | punarvacmi punarvacmi śrūyatāṃ śrūyatāṃ narāḥ 19| na bhoktavyaṃ na bhoktavyaṃ na bhoktavyaṃ harerdine | gaṃgādiṣu ca tīrtheṣu snātvā yatphalamāpyate 20| caṃdrasūryoparāge ca caikādaśyāmupoṣitaḥ | arcitvotpalamālābhistasyāṃ ca kamalāpatim 21| vidhivatpāraṇaṃ kṛtvā na māturgarbhabhājanam | ekādaśyāṃ harergehe karoti maṃḍanaṃ dvija 22| paramāṃ gatimāsādya tiṣṭhedviṣṇuniketane | ekādaśīṃ samāsādya nirāhārā bhavaṃti ye 23| teṣāṃ viṣṇupure śaśvannivāso'pi na saṃśayaḥ | tulasībhaktisaṃlīnaṃ mano yeṣāṃ virājate 24| te yāṃti paramaṃ viṣṇoḥ sthānameva na saṃśayaḥ | paradravyeṣvabhiruciryeṣāṃ caiva na vidyate 25| saṃtuṣṭamanaso ye'pi teṣāṃ viṣṇupuraṃ dhruvam | durbhikṣakālamāsādya prāṇibhyo ye narottamāḥ 26| dadatyannaṃ hareḥ sadma teṣāṃ caiva na saṃśayaḥ | gavāṃ dvijānāṃ trāṇāya svāmino yoṣitastathā 27| prāṇānmuṃcaṃti ye marttyāsteṣāṃ viṣṇupuraṃ dhruvam | prāṇibhirdaśamīviddhā na copoṣyā kadācana 28| parihāryaṃ dvijaśreṣṭha durjanasyāṃtikaṃ yathā | aruṇodayavelāyāṃ daśamī saṃgatā yadi 29| tatropoṣyā dvādaśī syāttrayodaśyāṃ tu pāraṇam | daśamīśeṣasaṃyukto yadi syādaruṇodayaḥ 30| vaiṣṇavena na karttavyaṃ taddinaikādaśīvratam | catasro ghaṭikāḥ prātararuṇodaya ucyate 31| yatīnāṃ snānakāloyaṃ gaṃgāṃbhaḥ sadṛśaḥ smṛtaḥ | aruṇodayakāle tu daśamī yadi dṛśyate 32| na tatraikādaśī kāryā dharmakāmārthanāśinī | svalpāṃ ca daśamīviddhāṃ tyajedekādaśīṃ budhaḥ 33| surābiṃdostu saṃparkātghṛtakuṃbhaṃ tyajedyathā | saṃpūrṇaikādaśī yatra dvādaśyāṃ punareva sā 34| uttarā yatibhiḥ kāryā pūrvāmupavasedgṛhī | ekādaśīkalā yatra dvādaśīparato na cet 35| tatra kratuśataṃ puṇyaṃ trayodaśyāṃ tu pāraṇam | ekādaśī viluptā cetparato dvādaśīyutā 36| upoṣyā dvādaśī pūrṇā yadīcchetparamāṃ gatim | saṃpūrṇai'kādaśī yatra prabhāte punareva sā 37| sarvairevottarā kāryā parato dvādaśī yadi | ekādaśīvrate yeṣāṃ manaḥ saṃlīyate nṛṇām 38| teṣāṃ svargo hi vāso'tha yāṃti te sadanaṃ hareḥ | ekādaśyāḥ paraṃ nāsti paralokasya sādhanam 39| bahupāpasamāyuktaḥ karoti harivāsaram | sarvapāpavinirmuktaḥ sa yāti harimaṃdiram 40| patisahitā yā yoṣitkaroti harivāsaram | suputrā svāmisubhagā yāti pretya harergṛham 41| yo yacchati hareragre pradīpaṃ bhaktibhāvataḥ | harerddine rdvijaśreṣṭha puṇyasaṃkhyā na vidyate 42| yāṃganā bhartṛsahitā kurute jāgaraṃ hareḥ | harerniketane tiṣṭhecciraṃ patyā saha dvija 43| yatkiñciddharaye vastu bhaktyā yacchati yo dvija | harerdine tasya puṇyamakṣayaṃ caiva sarvadā 44| purāsīdvallabho nāmnā nagare kāṃcanāhvaye | dhanena puṣkalenāpi rājate sa dhaneśvaraḥ 45| tasya priyā mahārūpā nāmnā hemaprabhā dvija | garīyānmukharastatra bādhate ca kalerguṇaḥ 46| sā sadā kalahaṃ kuryātpatyā saha tapodhana | śaśvadgurujanānkāmaṃ bhartsanānnīcabhāṣayā 47| pākapātre sadāśnīyātguptā saikāṃtikemalā | ucchiṣṭaṃ gurujanebhyaśca dadyādvai prativāsaram 48| jāre sadā sthitaṃ cittamahaṃ sādhvīti sā vadet | svāminaḥ kalahairbrahmanmanodvegakarā sadā 49| ekadā cāgatāṃ dṛṣṭvā cakāra bhartsanāṃ ca tām | bharttā tasyāḥ prahāraṃ ca sarvapāpayutāṃ dvija 50| saiva roṣasamāyuktā gatā śūnyagṛhe tu vai | suptā'jñātā sthitā kasminjalānnaṃ na cakhāda ha 51| daivāttatra dine viṣṇoḥ pārśvasya parivarttanam | ekādaśīvrataṃ vipra sarvapāpapraṇāśanam 52| tataḥ prabhāte rajanī dvādaśī śravaṇānvitā | āgatā tatra sā nārī roṣanirbharamānasā 53| nirāhārau kṛtau dvau ca nirmalā sā babhūva ha | rātrau ca paṃcatāṃ yātā jayaṃtīvāsare dvija 54| yamājñayā tato dūtā āgatāstāṃ tathāvidhām | netuṃ bhayaṃkarāste ca pāśamudgarapāṇayaḥ 55| baddhvā netuṃ manaścakre kṛtāṃtasadanaṃ yadā | tadāgatā viṣṇudūtāḥ śaṃkhacakragadādharāḥ 56| chittvā pāśaṃ tato divye syaṃdane tāṃ gatainasam | te vai cārohayāmāsu nirmalāṃ bhavanaṃ hareḥ 57| gatā tairveṣṭitā sātha durllabhaṃ nirjaraiḥ śubham | viṣṇordivasamāhātmyaṃ kathitaṃ te dvijarṣabha 58| anicchayāpi yaḥ kuryātsa yāti harimaṃdiram | ekādaśyādine martyo dīpaṃ dātuṃ harergṛhe 59| gacchetpratipadaṃ so'pi cāśvamedhaphalādhikam | śṛṇvaṃti ca purāṇāni paṭhaṃti ca harerdine | pratyakṣaraṃ labhaṃte te kapilādānajaṃ phalam 60| iti śrīpādme mahāpurāṇe sūtaśaunakasaṃvāde brahmakhaṃḍe harivāsaramāhātmyakathanaṃnāma paṃcadaśo'dhyāyaḥ 15|
English translation
Śaunaka said :
1. O illustrious one, tell me the importance of Ekādaśī , and also what its fruit is and the sin (that accrues) to him who does not observe it.
Sūta said :
2-40. Now why should I tell the importance of (the vow of) Ekādaśī? The messengers of Yama , who cause fear to all beings, are frightened on hearing the name of Ekādaśī. There is no doubt about this. A man should observe a fast on the auspicious (day of) Ekādaśī which is the best of all vows, should keep awake and highly decorate Viṣṇu . O brāhmaṇa , the man who worships Viṣṇu with Tulasī -leaves, obtains the fruit of a crore of sacrifices. That sin which is said to be due to illicit intercourse, perishes due to a fast on the (day of) Ekādaśī. O brāhmaṇa, he who would offer a lamp full of ghee (to Viṣṇu) on the Viṣṇu-day (i.e. Ekādaśī), in the end goes to Viṣṇu’s place. “Do not bring to me these meritorious beings who observe a fast on (the day of) Viṣṇu’s going to bed or his turning aside, and especially on the Prabodhinī (Ekādaśī).” Thus orders Yama to his messengers day and night. Ekādaśī is dear to the lord of the world (i.e. Viṣṇu) and enhances religious merit. Viṣṇu does burn the body (of a man) on (his) eating food on that (day). Fie upon the life, wealth, handsomeness and conduct of those, the most sinful ones, who eat food on (the day of) Ekādaśī! They are the eaters of feces. O best brāhmaṇa, on merely eating food on Ekādaśī(-day), many and various sins attend upon the eater. As a great sin would accrue by having coitus with women on the new moon day, in the same way sin would be there (i.e. would be committed by a man) on eating on an Ekādaśī (-day). Beings (i.e. men) become diseased, crippled, and suffer from cough, and congenital leprosy on eating food on that (day). They become (i.e. are born as) village-pigs and are reduced to poverty. O best brāhmaṇa, people are bound by the king on eating (i.e. if they eat) on that (day), O brāhmaṇa; (all) the sins that are there in the worldly existence resort to food. There would be escape from hell of those who commit all sins (but) drink water (on that, day only) through the order (ofa superior person etc.). There is no escape (from hell) for those men who eat on Viṣṇu’s day. Sin due to crores of brāhmaṇa-murders would accrue to those men for each kind of food that they eat. O men, listen, listen, I tell again, I tell again: On the day of Viṣṇu, (food) should not be eaten, food should not be eaten, food should not be eaten. That fruit is obtained by him who fasts on an (Ekādaśi-) day which is obtained by bathing in Gaṅgā etc. and at holy places or at the (time of) lunar or solar eclipse. He having worshipped (i.e. who worships) with lotus-garlands lord Viṣṇu after having properly broken the fast, does not have a place in mother’s womb (i.e. is not reborn). O brāhmaṇa, he who makes a decoration in Viṣṇu’s abode (i.e. temple) on an Ekādaśī(-day), gets the highest status and would stay in Viṣṇu’s house. Those who having waited for the Ekādaśī-(day) observe a fast on that day, undoubtedly stay in Viṣṇu’s city. There is no doubt that those whose minds are clung to the devotion of Viṣṇu, go to the highest place of Viṣṇu. Those too who have no longing for others’ wealth and whose minds are contented, certainly have (i.e. go to) Viṣṇu’s city. Those best men, who having encountered famine give food to creatures, undoubtedly get (i.e. go to) Viṣṇu’s abode. Those, who cast their life for protecting cows, brāhmaṇas , (their) master, and a woman, certainly get (i.e. go to) Viṣṇu’s city. Creatures (i.e. men) should never observe a fast on (an Ekādasī day) joined with Daśamī (i.e. the tenth day). O best brāhmaṇa, it should be avoided like the proximity of a wicked man. Having fasted on that day, if the Ekādaśī-day is joined with Daśamī at the break of day, having fasted on that day, there would be Dvādaśī, and breaking of the fast would be on the thirteenth day. A devotee of Viṣṇu should not observe the Ekādaśī-vow on that day if the day-break is said to be the four ghaṭikās of the morning. This is the time of the bath for the ascetics, and is said to be like the water of Gaṅgā. If at the time of day-break Daśamī is seen (to continue), then on that day Ekādaśī destroying religious merit, worldly prosperity and sensual enjoyments, should not be observed. A wise man should avoid the Ekādaśī joined even a little with Daśamī, as he would abandon a pitcher full of ghee spoiled by the contact of a drop of liquor. When there is the full Ekādaśī (i.e. it falls on the eleventh day) and again continues (in part) on the twelfth-day also, then the latter should be observed by ascetics and a householder should observe a fast on the former day. When a part of Ekādaśī does not go beyond Dvādaśī, the merit there is of a hundred sacrifices; and the breaking of the fast (should be done) on the thirteenth day. If the Ekādaśī is omitted and is further united with Dvādaśī, then a man should fast for the entire twelfth day if he desires the highest place. If it is the entire Ekādaśī (day) and if it is there in the morning also, then, if Dvādaśī is after it (commencing on that day) all should observe the (fast of Ekādaśī) on the latter day. Those men whose mind clings to the Ekādaśī-vow, live in heaven and go to Viṣṇu’s house. There is no greater means than Ekādaśī for (going to) the next world. He who, full of many sins, observes (a fast on) the day of Viṣṇu, is freed from all sins and goes to Viṣṇu’s abode.
41-42. That woman who along with her husband observes (a fast on) the day of Viṣṇu, gets good sons, is fortunate to have a (good) husband, and after death goes to Viṣṇu’s abode. O best brāhmaṇa, the religious merit of him, who devoutly offers a lamp before (the image of) Viṣṇu on the day of Viṣṇu (i.e. Ekādaśī), cannot be measured (i.e. is immeasurable).
43-44. O brāhmaṇa, that woman who with her husband keeps awake on the day of Viṣṇu, would stay for a long time with her husband in the abode of Viṣṇu. The religious merit due to an object offered to Viṣṇu on his day is always inexhaustible.
45. Formerly there was (a man) named Vallabha in a city named Kāñcana . The lord of wealth had much wealth.
46-58a. O brāhmaṇa, his very beautiful wife was Hemaprabhā by name. The great characteristic of Kali , viz. being talkative, assaulted (i.e. overpowered) her. O you great ascetic, she would always quarrel with her husband. She would always censure her elders with mean words. She, the impure one, would always secretly eat from the cooking utensils and everyday would offer the remnants of the food to the elders. Her heart was always set on her paramour, (yet) she would say, ‘I am a chaste woman.’ She always caused anxiety to her husband by her quarrels. Once seeing her who had come (to him), her husband censured her and struck her who was full of all sins. Full of anger, she went to a vacant house, and without anybody’s knowledge slept and remained there and did not (drink and) eat water or food. Fortunately for her on that day of Viṣṇu (there was the festival of) Visṇu’s turning upon other side [1] —the Ekādaśī-vow, destroying all sins. Then, when it dawned, Dvādaśī with the Śravaṇā (constellation) came. Then that woman with her mind full of anger, observed two fasts, and became pure; and O brāhmaṇa, on the day of the Jayantī , she died at night. By Yama’s order, his fearful messengers with nooses and hammers in their hands came there to take her like that (to Yama’s abode). When they decided after binding her to take her to Yama’s abode, Viṣṇu’s messengers holding conches, discs and maces came (there). Having cut off the noose, they put her, free from sins and (therefore) pure, into a divine chariot. Surrounded by them, she then went to Viṣṇu’s auspicious house, not easily accessible (even) to gods.
58b-6O. O best brāhmaṇa, I have told you the importance of Viṣṇu’s day. He who observes this vow even unwillingly goes to Viṣṇu’s abode. A man who would go to Viṣṇu’s temple on an Ekādaśī-day to offer him a lamp, obtains the fruit of a horse sacrifice at every step. Those who listen to or read the Purāṇas on Viṣṇu’s day, obtain, for every letter (listened to or read), the fruit due to the gift of a tawny cow (to a brāhmaṇa).
[1]: [1] : Pārśvaparivartana—Name of a festival on the eleventh day of the first half of Bhādrapada when Viṣṇu is supposed to turn upon the other side in his sleep.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43546, revision 335803 (2022-04-15T08:50:27Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365299.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.