Having gained fame, prosperity, sons, and sovereignty, one ultimately reaches the Shaiva city, the supreme abode. In this sacred place, throughout all twelve months, it is enjoined that one should keep vigil, honoring the divine presence. If, during this time, a person feeds twelve vow-observant devotees and offers lamps, he surely attains heaven. Brahma, the venerable Pitamaha, recounted: Mandhata, the illustrious emperor, faithfully observed the Ekadashi fast. On Ekadashi, whether it falls in the bright or dark fortnight, one ought not to eat at all. There is, however, a subtlety in the observance: when the tenth and eleventh lunar days are mixed, as Gandhari once experienced, the fast should be avoided. Gandhari, having lost her hundred sons, observed the fast on such a day, and thus the wise should not follow that example. Where the twelfth and eleventh lunar days coincide, there, the presence of Hari is assured. But when the tenth and eleventh days overlap, it is said that the demon's influence prevails. In such cases of conflicting opinions, doubts naturally arise. Therefore, one should favor the twelfth day for the fast, breaking it on the thirteenth. The fast should be kept on Ekadashi, with its proper portion, and likewise on the twelfth day. Especially when the eleventh, twelfth, and thirteenth lunar days are conjoined, that auspicious tithi should be observed, for it is said to remove all sins. After fasting on the eleventh day, a twice-born should also observe the twelfth, or he may combine all three days—but never when these coincide with the tenth day. By keeping vigil through the night, listening to the Purāṇas, worshipping Gadādhara, and fasting on both Ekadashis, the virtuous Rukmāṅgada attained liberation, and so have many others by observing the Ekadashi vow. Brahma then declared, “I will reveal to you the worship by which the world has attained the supreme state—a worship that bestows both worldly enjoyment and liberation. First, one should establish the general maṇḍala, placing the creator at the doorway, the arranger, and the sacred rivers: the Ganges, Yamuna, and the great river. At the entrance, worship must be offered to the goddess of fortune, the staff, and the fierce Vāstu Puruṣa. In the center, one honors the supporting power, the tortoise, and Ananta. The earth, dharma, knowledge, detachment, and sovereignty are to be worshipped, along with the four roots of adharma and others, the stem and the lotus. One should honor the pericarp, the filament, and the three qualities of sattva, rajas, and tamas, as well as the solar and other circles, and the pure and associated powers. Durgā and her hosts, Sarasvatī, and the guardian of the field at the corners should be worshipped. After revering the seat and image, one should remember the strength of Vāsudeva. Then, worship is offered to Aniruddha, the great soul, and Nārāyaṇa, as well as the heart and other limbs, and the conch and other divine weapons. Brahma continued: In the month of Māgha, during the bright fortnight, when joined with the solar sign, Bhīma once observed the Ekadashi fast. By performing this wondrous vow, he was freed from his debts to his ancestors. This observance, known as Bhīma Dvādaśī, is renowned for increasing the merit of all beings. Even if the proper star is absent, this vow destroys sins as grave as killing a Brāhmaṇa, and removes great evils, just as a bad king destroys his own realm, a wayward son ruins his family, a wicked wife brings harm to her husband, adharma undermines dharma, and a false minister ruins a king. Just as ignorance destroys knowledge, impurity destroys purity, lack of faith destroys faith, and falsehood destroys truth; as cold is dispelled by heat, misfortune by wealth, charity by boasting, and austerity by amazement; as a son is ruined by lack of education, cows by being kept far away, tranquility by anger, and wealth by lack of increase; as knowledge is attained through wisdom and fruit through desirelessness—so too is this auspicious Dvādaśī declared for the destruction of sin. Even the sins of killing a Brahmin, drinking liquor, theft, or approaching the wife of a teacher, if all these arise together, they are not destroyed by the triple Puṣkara. Nor are they destroyed by visiting the sacred fields of Naimisha, Kurukshetra, or Prabhasa, nor by bathing in the holy rivers Kalindi, Yamuna, Ganga, or Sarasvati. None of these holy places, nor gifts, recitations, oblations, or any other virtuous acts anywhere, are equal to the observance of Ekadashi. Indeed, if one places on one side the gift of the earth and on the other the day of Hari, even then, this excellent Ekadashi is greater, supremely meritorious. On this day, one should fashion the form of Varaha, the divine boar, out of gold, and place it on a new vessel atop a pot or in a copper dish, with all kinds of seeds and covered with a white cloth. Together with golden lamps and other offerings, worship should be performed with devotion. Salutations are offered to Varaha at the feet, to the boar form at the waist, with deep resonance at the navel, and to the chest bearing the mark of Śrīvatsa. The arms of the thousand-headed one, the neck of the Lord of all, the face of the soul of all, and the forehead of the source of all power are all to be worshipped. The radiant hair, shining with a hundred rays, is honored as belonging to the divine wielder of the discus. Having worshipped in the prescribed way, one should keep vigil through the night. After listening to the Purana that extols the greatness of the deity, in the morning, it should be gifted to a Brahmin, a worthy supplicant, along with the golden boar and all the necessary items. Only then should one break the fast, not indulging excessively, having observed the vow once. By doing thus, a person becomes learned and is not reborn as a mere infant; having observed the holy Ekadashi, one is freed from the three debts and attains whatever the mind desires, having performed all vows and similar observances. Brahma then told Vyasa: I will declare the vows by which Hari, the bestower of all, is pleased. The discipline prescribed by scripture is called a vow, and this is regarded as true austerity. The special disciplines of this vow are self-restraint and the like: one should bathe three times daily, sleep on the ground, and control the senses. One should avoid speaking with women, Shudras, and the fallen, and offer the five purifying substances as one is able. A virtuous person should perform all these austerities; and for the protection of the hair, the vow should be observed with double measure. Thus, by following these sacred instructions, one attains purity, merit, and ultimately, the favor of Hari himself.