Whoever listens to, or devoutly recites, the sacred account of the origin of Kṛṣṇā—the supreme remover of sin—attains the merit of all holy rites, and receives the same blessings as those who see or bathe in her sacred waters. Thus concludes the one hundred and eleventh chapter of the glorious Padma Mahāpurāṇa’s Uttarakhaṇḍa, in the section devoted to the greatness of Kārtika, where Satyabhāmā is addressed and the glory of Kṛṣṇā and Veṇī is described. Now, listen further to the words of Īśvara, who, addressing the most devoted among devotees, reveals the greatness of bathing during the month of Māgha. “In this world,” he says, “there is no devotee of Viṣṇu equal to you, O wise one. By beholding Hari at Cakratīrtha or Keśava at Mathurā, a mortal attains the same merit as by bathing in Māgha. And he who, with controlled senses, a peaceful mind, and virtuous conduct, bathes during Māgha, is freed from the bonds of worldly existence forever.” Then Śrī Kṛṣṇa himself declares, “In your presence, I shall reveal the greatness of Śūkara. Simply knowing this bestows constant access to my presence.” Sūta, the sage, continues: “Having thus spoken, the blessed Kṛṣṇa sang in many ways to Satyā. I shall now relate these teachings—listen, O ascetics.” Śrī Kṛṣṇa describes: “In Śūkara, at the temple of Hari, which spans five yojanas in width, even a humble donkey who dwells there is transformed, attaining four arms. The measures of Śūkara are three thousand hands, three hundred hands, and three hands, as prescribed. O Devi, whatever merit is gained by performing austerities elsewhere for sixty thousand years is gained in just half a day at Śūkara. “When the sun is eclipsed by Rāhu at Kurukṣetra, the merit of giving a tulāpuruṣa is attained there. This merit is said to be tenfold at Kāśī, a hundredfold at Veṇī, and a thousandfold at the confluence of the Gaṅgā and the ocean. But at Śūkara, in Hari’s temple, the merit is infinite. Elsewhere, a hundred thousand are given with proper observance in the month of Kārtika, but by giving just one at Śūkara, it is equal to the same. The same holds true at Śūkara, at Veṇī, and at the Gaṅgā-ocean confluence. “A single bath at Śūkara removes the sin of killing a Brahmin. In ancient times, King Alarka gained sovereignty over the earth of seven continents after merely hearing the greatness of the Śūkara field, O Six-faced One. On the twelfth day of the bright fortnight in Mārgasīrṣa, go, my son.” At this, Kārttikeya, the six-faced god, asks, “O Lord, I wish to hear of the supreme vow among vows, its procedure, and the proper fruit of fasting for a month.” Śrī Rudra replies, “O virtuous one, I will tell you all you have asked, O best of the wise. Listen with devotion. As Viṣṇu is the foremost among gods, the sun among ascetics, Meru among mountains, and Garuḍa among birds; as Gaṅgā is the holiest among sacred places and the merchant is foremost among people—so is fasting for a month the best among all vows. “Whatever merit is gained from all other vows, from all holy places, and from every act of charity, is obtained by one who fasts for a month. Not even the greatest sacrifices, such as Agniṣṭoma with abundant gifts, can match the merit of the month-long vow. Whatever is recited, offered, given, or performed in austerity, and every svadhā offering made to the ancestors—all this is accomplished by one who observes the month-long vow according to the rules. “Having worshipped me, Janārdana, with a Vaiṣṇava sacrifice, and received the command of a guru, one should undertake the month-long fast. After performing all the Vaiṣṇava vows as prescribed, including the auspicious twelfth and other holy days, one should then fast for a month. After undertaking the severe pārāka and cāndrāyaṇa penances, the devotee should observe the month-long fast as instructed by the guru or a learned Brahmin. “On the pure fortnight of Āśvina, after fasting on the eleventh day, the vow should be undertaken for thirty days. Throughout the entire month of Kārtika, having worshipped Vāsudeva, whoever observes the fast for the month attains the fruit of liberation. “In the abode of Acyuta, with devotion, three times a day, one should offer auspicious kumuda flowers, mālatī, nīlotpala, and fragrant lotuses. The worship should include anointing with flowers, uśīra, camphor, and excellent sandalwood, and offering food, water, lamps, and other suitable items to Janārdana. With mind, action, and speech, one should worship the bearer of the Garuḍa banner—whether man, woman, or widow—with great devotion and controlled senses. “One should utter the names and praises of Viṣṇu day and night, reciting hymns to him with devotion and truthfulness. Endowed with compassion for all beings, peaceful in conduct, and nonviolent, whether lying down or seated, one should always glorify Vāsudeva. “During the vow, one must avoid the enjoyment of food—not even remembering, seeing, smelling, tasting, or describing it, nor releasing morsels of food. One should abstain from body and head massages, betel with ointments, and all other prohibited activities. The observer of the vow should not touch or disturb anything impure. While remaining in the deity’s temple, a householder must remain steadfast. “Having performed the month-long fast as prescribed, whether man, woman, or virtuous widow, one should worship Vāsudeva. This vow, whether observed in part or in full, is to be kept for thirty days. After completing the month-long fast, with controlled mind and senses, on the auspicious twelfth day, one should worship the bearer of the Garuḍa banner, offering garlands of flowers, fragrant substances, incense, and ointments.” Thus is the greatness of these vows and holy places revealed, their observance bringing the highest merit and the blessing of liberation.