Listen, O wise one, to the sacred account of the Ekādaśī vow and its supreme merit. It is said that whoever, on this holy day, desires to eat, truly longs for all sins, without a doubt. On Ekādaśī, if one seeks liberation, one must fast completely, for fasting on this eleventh day is the path for those who yearn for freedom from bondage. Indeed, the scriptures declare again and again: if liberation is your goal, then fast on the eleventh day. O Brahmin, while ordinary beings may sustain themselves with food on the day sacred to Hari, know that whoever eats on Ekādaśī finds no expiation for their act. But by observing the fast, one attains the highest path, ascending toward the supreme. This vow is especially to be observed by Brahmins who wish to cut themselves free from worldly existence. On this day, one should bathe and, with controlled senses, worship Lord Viṣṇu in the prescribed manner. The devotee of Nārāyaṇa should lie down in the presence of Viṣṇu, and, with devotion, offer fragrance, flowers, and other offerings according to proper rites. With a pure heart, one should pray, "O Lotus-eyed One, I will eat; O Achyuta, be my refuge." Satisfied and filled with devotion, one should dedicate the fast to the Lord, spending the day in songs, music, dance, and listening to the Purāṇas and other sacred acts. After bathing as prescribed, once more, one should worship Viṣṇu with controlled senses. Then, on the twelfth day, O Brahmin, by consuming milk, the devotee attains a likeness to Hari himself. With a gracious and serene face, one should pray for the vision of knowledge. It is also proper to feed Brahmins according to one’s capacity and to give them gifts. After performing the five great sacrifices, one may then eat, maintaining restraint in speech. By such observance, one attains the abode of Viṣṇu, from which return is difficult. Throughout this vow, one should avoid even looking upon outcastes and sinners. The devotee, steadfast in fasting and vows, should not engage in conversation, nor speak with those who do not perform sacrifices or conduct them improperly. One should also avoid conversing with physicians, poets, or those who oppose the gods and the twice-born. Indeed, those devoted to vows and fasting should not even verbally honor such persons. By such devotion to fasting, one achieves the highest accomplishment and becomes purified. For there is no deity equal to Viṣṇu, no austerity greater than fasting. There is no gain like knowledge, nor any gain like righteousness, nor any father equal to righteousness. Here, too, is recited an ancient legend. Long ago, there was a sage named Gālava, steadfast in truth. He lived amidst a forest thick with trees, where elephants and deer roamed, and where roots, tubers, and fruits abounded. This place was also home to many groups of sages. Gālava had a son, self-controlled and renowned as Bhadraśīla. Even as a child, Bhadraśīla, endowed with great intelligence, would instruct his companions that Viṣṇu should always be worshipped by all people. Thus, even in their play, the children were taught by him. Those noble children, devoted to Viṣṇu, worshipped with deep faith. Bhadraśīla would pray, "May there be well-being for all the worlds." He undertook the vow of Ekādaśī and offered it to Keśava. Astonished at his conduct, the sage—storehouse of austerity—embraced him and asked, "Your actions are auspicious and rare, even among yogis. You are free from duality, without possessiveness, peaceful, and ever devoted to meditation on Hari." Thus is the glory of Ekādaśī and the noble example set by the wise.