Īśvara spoke of a sacred night that falls on the fourteenth day of the dark half between Māgha and Phālguna. On this night, if one keeps vigil and worships Rudra, both worldly enjoyment and liberation are attained. When Hara is worshipped with longing, he should be honored on Dvādaśī, alongside Keśava; and those who fast for him are freed from hell. To illustrate the power of such worship, Īśvara told the story of Sundarasena, a sinful king of the Niṣāda tribe in Arbuda. With a band of wicked men, Sundarasena ventured into the forest to hunt. After capturing animals, he was afflicted by hunger and thirst atop the mountain, and so he spent the night awake in a grove beside a pond. There, unbeknownst to him, lay a liṅga. As he guarded his body through the night, he tossed leaves to the ground, not realizing they were falling on the liṅga’s head. To clear away dust, he poured water over the liṅga, and by accident, an arrow slipped from his hand. Kneeling to retrieve it, he touched and grasped the liṅga. Thus, without intent, he had bathed, touched, worshipped, and kept vigil before Shiva. At dawn, Sundarasena returned home and ate the food his wife offered. In time, he died, and the attendants of Yama bound him with their nooses and led him away. Yet, Īśvara’s own attendants defeated Yama’s minions, freeing Sundarasena. The king, now purified, remained by Īśvara’s side, accompanied by his faithful dog. From this tale, Īśvara explained that merit can arise even from ignorance, but knowledge brings inexhaustible merit. Thus, on the thirteenth day, those who observe vows should worship Shiva and undertake this discipline. He described the proper observance: On the morning of the fourteenth day, one should keep vigil at night, performing worship, charity, austerity, and oblation as one is able. Remaining without food on the fourteenth, one may eat the next day, seeking both enjoyment and liberation, taking refuge in Shiva. Bathing the guru with the five nectars of the cow, one should worship the righteous with sandalwood and other offerings, reciting, “Om, obeisance, obeisance to Shiva.” Sesame, rice, and barley mixed with ghee should be offered in the fire, and after the full offering, one should listen to songs and sacred stories. At midnight, during the third and fourth watches, the root mantra should be recited, and in the morning, forgiveness should be sought. With humility, the devotee prays: “By your grace, O Lord, I have observed this vow without obstacle; forgive me, O Hara, ruler of the three worlds. Whatever merit I have gained, whatever I have offered to Rudra, by your grace I have completed the vow. Be gracious, O glorious one, and return to your abode; by merely seeing you, I am purified.” One should feed those devoted to meditation, gifting them garments, umbrellas, and other necessities. Whatever is given with faith, may the Lord be pleased. Thus, after asking forgiveness, the vow should be observed for twelve years. Fame, prosperity, sons, and kingdom are attained, and ultimately, one enters the Shaiva city. Through all twelve months, one should keep vigil in this manner. He who feeds twelve vow-observers and gives lamps attains heaven. Pitamaha, the venerable Brahmā, then spoke: Mandhata, the emperor, observed the Ekadashi fast, abstaining from food on both fortnights. When the tenth and eleventh days overlap, Gandhari observed the fast, but her hundred sons were lost; thus, such days should be avoided. Where the twelfth and eleventh coincide, Hari is present; but when the tenth and eleventh coincide, the demon is present, and conflicting opinions breed doubt. Therefore, the twelfth day should be chosen, with the fast broken on the thirteenth. One should fast on Ekadashi with its proper portion, and likewise on the twelfth. Especially when the eleventh, twelfth, and thirteenth lunar days are combined, that auspicious tithi should be observed, for it removes all sins. After fasting on the eleventh day, a twice-born should observe the twelfth, or the combined three, but never when joined with the tenth day. By keeping vigil at night, listening to Purāṇas, worshipping Gadādhara, and fasting on both eleventh days, Rukmāṅgada attained liberation; others too have been liberated by the Ekādaśī vow. Brahmā then declared the worship by which the world attained the supreme state, granting both enjoyment and liberation. He described the ritual: Place the general maṇḍala, the creator at the doorway, the arranger, and the sacred rivers—Ganges, Yamunā, and the great river. At the doorway, worship the goddess of fortune, the staff, and the fierce Vāstu Puruṣa; in the center, honor the supporting power, the tortoise, and Ananta. Worship the earth, dharma, knowledge, detachment, and sovereignty; also the four roots of adharma and others, the stem and the lotus. Offer reverence to the pericarp, the filament, the qualities of sattva, rajas, and tamas, the solar and other circles, and the pure and other powers. Durgā, her hosts, Sarasvatī, and the field guardian are honored at the corners. After worshipping the seat and the image, one remembers Vāsudeva’s strength. Aniruddha, the great soul, and Nārāyaṇa are worshipped, as well as the heart and other limbs, and the conch and other weapons. Brahmā continued: In the month of Māgha, during the bright fortnight, when joined with the solar sign, Bhīma once observed the Ekādaśī fast. By performing this wondrous vow, he became free from ancestral debts. The Bhīma Dvādaśī is renowned, increasing merit for all beings. Even without the proper star, it destroys sins as grave as killing a Brāhmaṇa and removes great evils, just as a bad king destroys his realm, a bad son ruins his family, a wicked wife harms her husband, adharma destroys dharma, and a false minister ruins a king. Thus, the power of these vows and observances is profound, granting purification, merit, and liberation to those who practice them with faith and devotion.