Those who teach and expound this sacred dharma are truly liberated—of this there can be no doubt. Especially for those who dwell in the forest, it is prescribed that they should observe a month-long fast. By performing this observance, one attains liberation itself, a state so rare that even accomplished yogis find it difficult to reach. Indeed, whether one is foolish or learned, simply by hearing these teachings, one becomes eligible for liberation. Whoever listens to or recites this scripture is freed from all sins. This practice destroys all sins and grants the fulfillment of all desires. For those who perform it with devotion, it bestows liberation and is most dear to Lord Viṣṇu, O twice-born one. It should always be performed, for it brings delight both to the brāhmaṇas and to Viṣṇu Himself. Yet, know this: whoever partakes of food on this sacred day is considered most sinful and will face hell in the next world. On the days before and after, one may eat, but not during the middle day and night of the observance. Whoever desires to eat on that day certainly longs for all sins, without question. Therefore, on Ekādaśī, if one seeks liberation, one should fast completely. If liberation is truly desired, one must fast on the eleventh day—this is emphasized again and again. O Brahmin, on the day of Hari, beings are sustained by food, but whoever eats on the eleventh day has no means of atonement. By fasting on this day, one attains the supreme path. This observance should always be maintained by brāhmaṇas who wish to sever the bonds of worldly existence. On this day, one should bathe and worship Viṣṇu according to the proper method, with the senses restrained. One devoted to Nārāyaṇa should lie down in the presence of Viṣṇu, and then, with fragrance, flowers, and other offerings, worship Him appropriately. With a heart full of devotion, one should dedicate the fast to the Lord, saying, “O Lotus-eyed One, I will eat; O Achyuta, be my refuge.” Songs, music, dance, and listening to the Purāṇas and similar acts should all be offered in devotion. Having bathed properly, one should worship Viṣṇu with controlled senses. On the twelfth day, O Brahmin, by consuming milk, one attains similarity to Hari Himself. With a pleasant face, one should pray for the vision of knowledge. It is also prescribed to feed brāhmaṇas according to one’s ability and to give them gifts. After performing the five great sacrifices, one may eat, keeping speech restrained. Such a devotee goes to the abode of Viṣṇu, a place from which return is difficult. One should never even look upon outcastes and sinners. One devoted to fasting and vows should never engage in idle conversation, nor should one converse with those who do not perform sacrifices or who perform them improperly. Likewise, one should avoid conversation with physicians, poets, or those who oppose the gods and the twice-born. One devoted to vows and fasting should not even verbally honor such persons. By steadfast devotion to fasting, one attains the highest accomplishment and becomes purified. There is no deity equal to Viṣṇu, nor any austerity greater than fasting. There is no gain equal to knowledge, nor any gain equal to righteousness, and no father equal to righteousness. In this context, an ancient legend is also recited. Long ago, there was a sage named Gālava, devoted to truth. He lived in a place thickly covered with many trees, a forest frequented by elephants and deer. The forest was filled with roots, tubers, and fruits, and was inhabited by groups of sages.