Utthana Ekadasi

It has four names: Haribodhini - Prabodhini - Devotthani - Utthana Ekadasi and it is the second Ekadasi (Kartik Shukla, light fortnight) in the month of Kartik.

Lord Brahma said to Narada Muni, "Dear son, O best of the sages, I shall narrate to you the glories of Haribodhini Ekadasi, which eradicates all kinds of sins and bestows great merit, and ultimately liberation, upon the wise persons who surrender unto the Supreme Lord.

"O best of the brahmanas, the merits acquired by bathing in the Ganges remain significant only as long as Haribodhini Ekadasi does not come.

This Ekadasi, which occurs during the light fortnight of the month of Kartika, is much more purifying than a bath in the ocean, at a place of pilgrimage, or in a lake.

This sacred Ekadasi is more powerful in nullifying sin than one thousand Asvamedha sacrifices and one hundred Rajasuya sacrifices."

Narada Muni inquired, "O father, please describe the relative merits of fasting completely on Ekadasi, eating supper (without grains or beans), or eating once at midday (without grains or beans)."

Lord Brahma replied, "If a person eats once at midday on Ekadasi, the sins of his previous birth are erased, if he eats supper, the sins acquired during his previous two births are removed, and if he fasts completely, the sins accumulated during his pervious seven births are eradicated.

"O son, whatever is only rarely achieved within the three worlds is obtained by him who strictly observes Haribodhini Ekadasi.

A person whose sins equal Mount Sumeru in volume sees them all reduced to nothing if he simply fasts on Papaharini Ekadasi (another name for Haribodhini Ekadasi).

The sins a person has accumulated over a thousand previous births are burned to ashes if he not only fasts but also remains awake throughout Ekadasi night, just as a mountain of cotton can be burned to ashes if one lights a small fire in it.

O Narada, a person who strictly observes this fast achieves the results I have mentioned.

Even if one does a small amount of pious activity on this day, following the rules and regulations, one will earn merit to Mount Sumeru in volume; however a person who does not follow the rules and regulations given in the Scriptures may perform pious activity equal to Mount Sumeru in volume, but he will not earn even a small amount of merit.

One who does not chant the Gayatri mantra three times a day, who disregards fast days, who does not believe in God, who criticises the Vedic Scriptures, who thinks the Vedas bring only ruination to one who follows their injunctions, who enjoys another's wife, who is utterly foolish and wicked, who does not appreciate any service that has been rendered to him, or who cheats others - such a sinful person can never perform any religious activity effectively.

Be he a brahmana or a shudra, whoever tries to enjoy another man's wife, particularly the wife of a twice-born person, is said to be no better than a dog-eater.

"O best of the sages, any brahmana who enjoys sex with a widow or a brahmana lady married to another man brings ruin to himself and his family.

Any brahmana who enjoys illicit sex will have no children in his next life, and any past merit he may have earned is ruined.

Indeed, if such a person displays any arrogance toward a twice-born brahmana or a spiritual master, he loses all his spiritual advancement immediately, as well as his wealth and children.

"These three kinds of men ruin their acquired merits: he whose character is immoral, he who has sex with the wife of a dog-eater, and he who appreciates the association of rogues.

Whoever associates with sinful people and visits their homes without a spiritual purpose will go directly to the abode of Lord Yamaraj, the superintendent of death.

And if someone eats in such a home, his acquired merit is destroyed, along with his fame, duration of life, children, and happiness.

"Any sinful rascal who insults a saintly person soon loses his religiosity, economic development, and sense gratification, and he at last burns in the fire of hell.

Anyone who likes to offend saintly persons, or who does not interrupt someone who is insulting saintly persons, is considered no better than an ass.

Such a wicked man sees his dynasty destroyed before his very eyes.

"A person whose character is unclean, who is a rogue or a swindler, or who always finds fault with others does not achieve a higher destination after death, even if he gives charity generously or performs other pious deed.

Therefore one should refrain from performing inauspicious acts and perform only pious ones, by which one will acquire merit and avoid suffering.

"However, the sins of one who, after due consideration, decides to fast of Haribodhini Ekadasi are erased from one hundred previous lives, and whoever fasts and remains awake overnight on this Ekadasi achieves unlimited merit and after death goes to the supreme abode of Lord Vishnu, and then thousand of his ancestors, relatives, and descendants also reach that abode.

Even if one's forefathers were implicated in many sins and are suffering in hell, they still attain beautifully ornamented spiritual bodies and happily go to Vishnu's abode.

O Narada, even one who has committed the heinous sin of killing a brahmana is freed of all stains on his character by faster on Haribodhini Ekadasi and remaining awake that night.

The merit that cannot by won by bathing in all the places of pilgrimage, performing a horse sacrifice, or giving cows, gold, or fertile land in charity can easily be achieved by fasting on this holy day and remaining awake throughout the night.

"Anyone who observes Haribodhini Ekadasi is celebrated as highly qualified and makes his dynasty famous.

As Death is certain, so losing one's wealth is also certain.

Knowing this, O best of sages, one should observe a fast on this day so dear to Hari - Sri Haribodhini Ekadasi.

"All places of pilgrimage in the three worlds at once come to reside in the house of a person who fasts on this Ekadasi.

Therefore, to please the Lord, who holds a disc in His hand, one should give up all engagements, surrender, and observe this Ekadasi fast.

One who fasts on this Haribodhini day is acknowledged as a wise man, a true yogi, an ascetic, and one whose senses are truly under control.

He alone enjoys this world properly, and he will certainly achieve liberation.

This Ekadasi is very dear to Lord Vishnu, and thus it is the very essence of religiosity.

Even one observance of it bestows the topmost reward in all the three worlds.

"O Naradaji, whoever fasts on this Ekadasi will definitely not enter a womb again, and thus faithful devotees of the Supreme Godhead give up all varieties of religion and simply surrender to fasting on this Ekadasi.

For that great soul who honours this Ekadasi by fasting and remaining awake throughout the night, the Supreme Lord, Sri Govinda, personally terminates the sinful reactions that soul has acquired by the actions of his mind, body, and words.

"O son, for anyone who bathes in a place of pilgrimage, gives charity, chants the holy names of the Supreme Lord, undergoes austerities, and performs sacrifices for God on Haribodhini Ekadasi, the merit thus earned all becomes imperishable.

A devotee who worships Lord Madhava on this day with first-class paraphernalia becomes free from the great sins of a hundred lifetimes.

A person who observes this fast and worships Lord Vishnu properly is freed from great danger.

"This Ekadasi fast pleases Lord Janardana so much that He takes the person who observes it back to His abode, and while going there the devotee illuminates then ten universal directions.

Whoever desires beauty and happiness should try to honour Haribodhini Ekadasi, especially if it falls on Dvadasi.

The sins of one's past hundred births - the sins committed during childhood, youth and old age in al those lifetimes, whether those sins are dry or wet - are nullified by the Supreme Lord Govinda if one fasts on Haribodhini Ekadasi with devotion.

Haribodhini Ekadasi is the best Ekadasi.

Nothing is unobtainable or rare in this world for one who fasts on this day, for it gives food grains, great wealth, and high merit, as well as eradication of all sin, the terrible obstacle to liberation.

Fasting on this Ekadasi is a thousand times better than giving charity on the day of the solar or lunar eclipse.

Again I say to you, O Naradaji, whatever merit is earned by one who bathes in a place of pilgrimage, performs sacrifices, and studies the Vedas is only one then-millionth the merit earned by the person who fasts but one on Haribodhini Ekadasi.

Whatever merit one has acquired in his life by some pious activities becomes completely fruitless if one does not observe the Ekadasi fast and worship Lord Vishnu in the month of Kartika.

Therefore, you should always worship the Supreme Lord, Janardana, and render service to Him.

Thus you will attain the desired goal, the highest perfection.

"On Haribodhini Ekadasi, a devotee of the Lord should not eat in another's house or eat food cooked by a non devotee.

If he does so, he achieves only the merit of fasting on a full moon day.

Philosophical discussion of Scriptures in the month of Kartika pleases Sri Vishnu more than if one gives elephants and horses in charity or performs a costly sacrifice.

Whoever chants or hears descriptions of Lord Vishnu's qualities and pastimes, even if but a half or even a fourth of a verse, attains the wonderful merit derived from giving away a hundred cows to a brahmana.

O Narada, during the month of Kartika one should give up all kinds or ordinary duties and devote one's full time and energy especially while fasting, to discussing the transcendental pastimes of the Supreme Lord.

Such glorification of Sri Hari on the day so dear to the Lord, Ekadasi, liberates a hundred previous generations. One who spends his time enjoying such discussions, especially in the month of Kartika, achieves the results of performing ten thousand fire sacrifices and burns all his sins to ashes.

"He who hears the wonderful narrations concerning Lord Vishnu, particularly during the month of Kartika, automatically earns the same merit as that bestowed upon someone who donates a hundred cows in charity.

O great sage, a person who chants the glories of Lord Hari on Ekadasi achieves the merit earned by donating seven islands."

Narada Muni asked his glorious father, "O universal sire, I best of all demigods, please tell me how to observe this most sacred Ekadasi.

What kind of merit does it bestow upon the faithful?"

Lord Brahma replied, "O son, a person who wants to observe this Ekadasi should rise early on Ekadasi morning, during the brahma-muhurta hour (an hour and a half before sunrise until fifty minutes before sunrise).

He should then clean his teeth and bathe in a lake, river, pond, or well, or in his own home, as the situation warrants.

After worshipping Lord Sri Keshava, he should listen carefully to the sacred descriptions of the Lord.

He should pray to the Lord thus: 'O Lord Keshava, I shall fast on this day, which is so dear to You, and tomorrow I shall honour Your sacred prasadam.

O lotus-eyed Lord, O infallible one, You are my only shelter. Kindly protect me.'

"Having spoken this solemn prayer before the Lord with great love and devotion, one should fast cheerfully.

O Narada, whoever remains awake all night on this Ekadasi, singing beautiful songs glorifying the Lord, dancing in ecstasy, playing delightful instrumental music for His transcendental pleasure, and reciting the pastimes of Lord Krishna as records in bona-fide Vedic literature - such a person will most assuredly reside far beyond the three worlds, in the eternal, spiritual realm of God.

"On Haribodhini Ekadasi one should worship Sri Krishna with camphor, fruits, and aromatic flowers, especially the yellow agaru flower.

One should not absorb oneself in making money on this important day.

In other words, greed should be exchanged for charity.

This is the process for turning loss into unlimited merit.

One should offer many kinds of fruits to the Lord and bathe Him with water from a conchshell.

Each of these devotional practices, when performed on Haribodhini Ekadasi, is ten million times more beneficial than bathing in all the places of pilgrimage and giving all forms of charity.

"Even Lord Indra joins his palm and offers his obeisances to a devotee who worships Lord Janardana with first-class agastya flowers of this day.

The supreme Lord Hari is very pleased when he is decorated with nice agastya flowers.

O Narada, I give liberation to one who devotedly worships Lord Krishna on this Ekadasi in the month of Kartika with leaves of the bel tree.

And for one who worships Lord Janardana with fresh tulasi leaves and fragrant flowers during this month, O son, I personally burn to ashes all the sins he has committed for then thousand births.

"One who merely sees Tulsi Maharani, touches her, mediates on her, narrates her history, offers obeisances to her, prays to her for her grace, plants her, worships her, or waters her lives in the abode of Lord Hari eternally.

O Narada, one who serves Tulsi-devi in these nine ways achieves happiness in the higher world for as many thousands of yugas as there are roots and subroots growing from a mature tulasi plant.

When a full grown tulasi plant produces seeds, many plants grow from those seeds and spread their branches, twigs, and flowers, and these flowers also produce numerous seeds.

For as many thousands of kalpas as there are seeds produced in this way, the forefathers of one who serves tulasi in these nine ways will live in the abode of Lord Hari.

"Those who worship Lord Keshava with kadamba flowers, which are very pleasing to Him, get is mercy and do not see the abode of Yamaraj, death personified.

What is the use of worshipping someone else if all desires can be fulfilled by pleasing Lord Hari?

For example, a devotee who offers Him bakula, ashoka, and patali flowers is freed from misery and distress for as long as the sun and moon exist in this universe, and at last he achieves liberation. O best of the brahmanas, an offering of kannera flowers to Lord Jagannatha brings as much mercy upon the devotee as that earned by worshipping Lord Keshava for four yugas.

One who offers tulasi flowers (manjaris) to Sri Krishna during the month of Kartika receives more merit than can be obtained by donating ten million cows.

Even a devotional offering of newly grown sprouts of grass brings with it a hundred times the benefit obtained by ordinary ritualistic worship of the Supreme Lord.

"One who worships Lord Vishnu with the leaves of the samika tree is freed from the clutches of Yamaraja, the lord of death.

One who worships Vishnu during the rainy season with champaka or jasmine flowers never returns to the planet earth again.

One who worships the Lord with but a single kumbhi flower achieves the boon of donating a pala of gold (two hundred grams).

If a devotee offers a single yellow flower of the ketaki, or wood-apple, tree to Lord Vishnu, who rides on Garuda, he is freed from the sins of ten million births.

Furthermore, one who offers Lord Jagannatha flowers and also a hundred leaves anointed with red and yellow sandalwood paste will certainly come to reside in Svetadvipa, far beyond the coverings of this material creation.

"O greatest of brahmanas, Sri Narada, after thus worshipping Lord Keshava, the bestower of all material and spiritual happiness, on Haribodhini Ekadasi, one should rise early the next day, bathe in a rive, chant japa of Krishna's holy names, and render loving devotional service to the Lord at home to the nest of one's ability.

To break the fast, the devotee should first offer some prasadam to brahmanas and only then, with their permission, eat some grains.

Thereafter, to please the Supreme Lord, the devotee should worship his spiritual master, the purest of the Lord's devotees, and offer him sumptuous food, nice cloth, gold, and cows, according to the devotee's means.

This will certainly please the Supreme Lord, the holder of the disc.

"Next the devotee should donate a cow to a brahmana, and if the devotee has neglected some rules and regulation of spiritual life, he should confess them before brahmana devotees of the Lord.

Then the devotee should offer them some dakshina (money).

O king, those who have eaten supper on Ekadasi should feed a brahmana the next day.

That is very pleasing to the Supreme Personality of Godhead.

"O son, if a man has fasted without asking the permission of his priest, or if a woman has fasted without asking her husband's permission, he or she should donate a bull to a brahmana.

Honey and yoghurt are also proper gifts for a brahmana.

Someone who has fasted from ghee should donate milk, one who has fasted from grains should donate rice, one who has slept on the floor should donate a bedstead with a quilt, one who has eaten on a leaf plate should donate a pot of ghee, one who as remained silent should donate a bell, and one who has fasted from sesame should give gold in charity and feed a brahmana couple with sumptuous food.

A man who wants to prevent baldness should donate a mirror to a brahmana, one who has second-hand shoes should donate shoes, and one who has fasted from salt should donate some sugar to a brahmana.

During this month everyone should regularly offer a ghee lamp to Lord Vishnu or to Srimati Tulsidevi in a temple.

"An Ekadasi fast is complete when one offers a qualified brahmana a gold or copper pot filled with ghee and ghee wicks, along with eight waterpots containing some gold and covered by cloths.

One who cannot afford these gifts should at least offer a brahmana some sweet words.

One who does so will surely attain the full benefit of fasting on Ekadasi.

"After offering his obeisances and begging permission, the devotee should eat his meal.

On this Ekadasi, Chaturmasya ends, so whatever one gave up during Chaturmasya should now be donated to brahmanas.

One who follows this process of Chaturmasya receives unlimited merit, O king of kings, and goes to the abode of Lord Vasudeva after death.

O king, anyone who observes the complete Chaturmasya without a break attains eternal happiness and does not receive another birth.

But if someone breaks the fast, he becomes either a blind man or a leper.

"Thus I have narrated to you the complete process for observing Haribodhini Ekadasi.

Someone who reads or hears about this achieves the merit earned by donating cows to a qualified brahmana."

Thus ends the narration of the glories of Karttika-sukla Ekadasi - also known as Haribodhini Ekadasi or Devotthaani Ekadasi - from the Skanda Purana.

From Hari-Bhakti-Vilas:

PRABODHINIM UPOSYA EVA NA GARBHE VISATE NARAH SARVA DHARMAN PARITYAJYA TASMAT KURVITA NARADA

(HARI BHAKTI VILASA 16/289 from SKANDA PURANA spoken by Lord Brahma)

Oh Narada Muni, one who fasts on Prabodhini (when the Lord gets up) Ekadasi, does not enter again into the womb of another mother.

Therefore, a person should give up all varieties of occupation and fast on this particular Ekadasi day.

DUGDHABDHIH BHOGI SAYANE BHAGAVAN ANANTO YASMIN DINE SVAPITI CA ATHA VIBHUDHYATE CA TASMINN ANANYA MANASAM UPAVASA BHAJAM KAMAM DADATY ABHIMATAM GARUDANKA SAYI

(HARI BHAKTI VILASA 16/293 from PADMA PURANA)

One who fasts with one pointed intelligence on the day when the Supreme Lord Sri Hari, Who sleeps on a bed of the enemy of Garuda (snake) goes to take rest in the Milk ocean on the bed of Ananta Sesa and also the day He gets up, gets all of his desires fulfilled.

BHAKTIPRADA HAREH SATU NAMNA KSATA PRAVODHINI YASA VISNOH PARA MURTIR AVYAKTA ANEKA RUPINI SA KSIPTA MANUSE LOKE DVADADI MUNI PUNGAVA

(HARI BHAKTI VILASA 16/301 from VARAHA PURANA conversation between Yamaraja and Narada Muni)

This Prabodhini Ekadasi is famous for rewarding devotion to Lord Sri Hari.

Oh best of the sages (Narada Muni), the personality of Ekadasi is present on this earthly planet in an unmanifested form of Lord Hari.

Srila Sanatana Gosvami remarks in his Digdarsini-tika that one who exactly observes the Ekadasi fast by observing this, he directly worships Lord Sri Hari.

This is the meaning of this verse.

Therefore, Ekadasi is said to be equal to Lord Sri Hari Himself.

CATUR DHA GRAHYA VAI CIRNAM CATUR MASYA VRATAM NARAH KARTIKE SUKLAPAKSE TU DVADASYAM TAT SAMACARET

(HARI BHAKTI VILASA 16/412 from MAHABHARATA)

A person who observed Caturmasya fast stated in four different ways should end his fast on the Dvadasi day on the light fortnight of the month of Karttika.

(Of course in ISKCON we do Caturmasya & Kartika-vrata from Purnima to Purnima.)

EKADASYAM PARER DATTAM DIPAM PRAJVALYA MUSIKA MANUSYAM DURLABHAM PRAPYA PARAM GATIM AVAPA SA

(HARI BHAKTI VILASA 16/129 from SKANDA PURANA)

One rat (female mouse) had once burnt a ghee lamp which was offered by someone else on Ekadasi day.

By doing so, she achieved a rarely achievable human form and at last attained the topmost destination.

Srila Sanatana Gosvami writes in his Digdarsini-tika, "In this verse it is found that it is possible to attain the results of directly offering a lamp on Ekadasi.

This history of the mouse is very famous in the Padma Purana, Kartika Mahatmya.

(In a temple of Lord Visnu, there was a mouse living who was eating the ghee from the extinguished ghee lamps which had been offered by others to Him.

One day when she felt hungry to eat ghee, she tried to eat the ghee from a lamp which was not yet extinguished.

While eating ghee from the lamp, the cotton wick got stuck in her teeth.

Since the ghee wick had a flame, the mouse started jumping in front of the Lord's Deity form and thus died due to fire.

But Lord Sri Visnu accepted the jumping of that mouse with a lit ghee wick in her mouth as His aratik.

In the end He gave her liberation, the topmost destination.)

Glories of Remaining Awake on the night of Prabodhini Ekadasi: (Padma Purana, Kartika Mahatmya)

The sins accumulated in thousands of previous births burn like a mass of cotton for someone who remains awake during Prabodhani-ekadasi.

Even if guilty of the most heinous sins, such as killing a brahmana, O sage a person shakes away his sins by remaining awake in Visnu's honour throughout Prabodhani-ekadasi.

All his mental, vocal, and physical sins will be washed away by Sri Govinda.(388-390)

Results that are difficult to obtain even with great yajnas, such as Asvamedha, effortlessly accrue to those who remain awake during Prabodhani-ekadasi. (391)

The Lord should be taken out on a grand Ratha-yatra festival on this day after awakening Him from His sleep for the four months of Caturmasya i.e from Sayani Ekadasi when the Lord had taken rest on the Milk Ocean.

This festival has been elaborately described in the Padma Purana.

Rama Ekadasi

Yudhisthira Maharaj said, "O Janardana, O protector of all beings, what is the name of the Ekadasi that comes during the dark fortnight (Krishna paksha) of the month of Karttika (October - November)? Please impart this sacred knowledge to me.

The Supreme Lord, Sri Krishna then spoke as follows, "O lion among kings, please listen as I narrate to you. The Ekadasi that occurs during the dark part of the month of Karttika is called Ramaa Ekadasi. It is most auspicious, for it at once eradicates the greatest sins and awards one the passage to the spiritual abode. I shall now narrate to you its history and glories.

"There once lived a famous king of the name Muchakunda, who was friendly to Lord Indra, the king of the heavenly planets, as well as with Yamaraj, Varuna, and Vibhishana, the pious brother of the demon Ravana. Muchakunda always spoke the truth and constantly rendered devotional service to Me. Because he ruled according to religious principles, there were no disturbances in his kingdom.

"Muchakunda's daughter was named Chandrabhaagaa, after a sacred river, and the king gave her in marriage to Shobhana, the son of Chandrasena. One day, Shobhana visited his father-in-law's palace on the auspicious Ekadasi day. This visit made Shobhana's wife Chandrabhaagaa quite anxious, for she knew that her husband was physically very weak and unable to bear the austerity of a day-long fast. She said to him, `My father is very strict about following Ekadasi. On Dasami, the day before Ekadasi, he strikes a large kettledrum and announces, "Nobody should eat on Ekadasi, the sacred day of Sri Hari!

"When Shobhana heard the sound of the kettledrum, he said to his wife, `O beautiful one, what am I to do now? Please tell me how I can save my life and obey your father's strictness and at the same time satisfy our guests!

"Chandrabhaagaa then spoke, `My dear husband, in my father's house nobody - not even the elephants or horses, what to speak of consenting human beings - eats on Ekadasi. Indeed, none of the animals are given their ration of grains, leaves, or straw - or even water ! - on Ekadasi, the sacred day of Sri Hari. So how can you escape fasting? My beloved husband, if you must eat something, then you should leave here at once. Now, with firm conviction decide on what you have to do.'

"Prince Shobhana then said, `I have decided to fast on the sacred Ekadasi day. Whatever my fate is, it will surely come to pass.' "Deciding thus, Shobhana attempted to fast on this Ekadasi, but he became unbearably disturbed with excessive hunger and thirst.

Eventually the sun set in the west, and the arrival of the auspicious night made all the Vaishnavas very happy. O Yudhisthira, all the devotees enjoyed worshipping Me (Sri Hari) and remaining awake all through night, but Prince Shobhana that night became absolutely unbearable.

Indeed, when the Sun rose on the Dwadasi, that Prince Shobhana was dead. "King Muchakunda observed his son-in-law's funeral, ordering a large stack of wood be assembled for the fire, but he instructed his daughter Chandrabhaagaa not to join her husband on the funeral pyre.

Thus Chandrabhaagaa, after performing all the purificatory processes and procedures for honouring her deceased husband, continued to live in her father's house. Lord Sri Krishna continued, "O best of the kings, Yudhisthira, even though Shobhana died because of observing Ramaa Ekadasi, the merit that he accrued enabled him, after his death, to become the ruler of a kingdom high on the peak of Mandarachala Mountain.

This kingdom was like a city of the demigods; very lustrous, with unlimited jewels set in the walls of its buildings that gave off light. The pillars were made of rubies, and gold inlaid with diamonds shone everywhere. As King Shobhana sat upon a throne beneath a pure white canopy, servants fanned him with yak-tail whisks.

A stunning crown rested upon his head, beautiful earrings adorned his ears, a necklace graced his throat, and bejewelled armlets and bracelets encircled his arms. He was served by Gandharvas (the best of heavenly singers) and Apsaras (celestial dancers). Verily, he resembled a second Indra.

"One day, a brahmin named Somasharma, who lived in Muchakunda's kingdom, happened upon Shobhana's kingdom while travelling to various places of pilgrimage. The brahmin saw Shobhana in all his resplendent glory and thought he might be the son-in-law of his own king Muchakunda. When Shobhana saw the brahmin approaching, he immediately rose up from his seat and welcomed him. After Shobhana had paid his respectful obeisances he asked the brahmin about his well-being and about the health and welfare of his (Shobhana's) father-in-law, his wife and all the residents of the city. "Somasharma then said, `O king, all the residents and subjects are well in your father-in-law's kingdom, and Chandrabhaagaa and your other family members are also quite well. Peace and prosperity reign throughout the kingdom.

But there is one thing, I'm quite astonished to find you here! Please tell me about yourself. Nobody has ever seen such a beautiful city as this! Kindly tell me how you obtained it.'

"King Shobhana then began to tell his story, `Because I observed the Ramaa Ekadasi, I was given this splendid city to rule over. But for all of its grandeur, it is only temporary. I beg you to do something to correct this deficiency. You see, this is only an ephemeral city, a place of this material world. How may I make its beauties and glories permanent? Kindly reveal this to me by your instructions.

"The brahmin then asked, `Why is this kingdom unstable and how will it become stable? Please fully explain this to me, and I shall try to help you.'

"Shobhana then answered, `Because I fasted on the Ramaa Ekadasi without any faith, this kingdom is impermanent. Now hear how it can become permanent. Please return to Chandrabhaagaa, the beautiful daughter of king Muchukunda, and tell her what you have seen and understood about this place and about me.

Surely, if you, a pure hearted brahmin, tell her this, my city will soon become permanent. "Thus the brahmin returned to his city and related the entire episode to Chandrabhaagaa, who was both surprised and overjoyed to hear this news of her husband. She said, `O brahmana, is this a dream you have seen, or is it actually a factual thing?'

"Somasharma the brahmin replied, `O Princess, I have seen your late husband face to face in that wonderful kingdom, which resembles a realm of the denizens' of heavens playgrounds.

But you former husband has asked me to relate to you that he says that his kingdom is unstable and could vanish into thin air at any moment. Therefore he hope you can find a way to make it permanent.'

"Chandrabhaagaa then said, `O sage among the brahmins, please take me to that place where my husband resides at once, for I greatly desire to see him again! Surely I shall make his kingdom permanent with the merit that I have acquired by fasting on every Ekadasi throughout my life. Please reunite us at once, again. It is said that one who reunites separated persons also obtains very great merit.'

"The humble brahmin Somasharma then led Chandrabhaagaa to Shobhana's effulgent kingdom. Before reaching it, however, they stopped at the foot of Mount Mandaracala, at the sacred ashrama of Vamadeva. Upon hearing their story, Vamadeva chanted hymns from the Vedas and sprinkled holy water from his samanya arghya upon Chandrabhaagaa.

By the influence of that great Rishi's rites, the merit she had accrued by fasting for so many Ekadasis made her body transcendental. Ecstatic, her eyes beaming in wonder, Chandrabhaagaa continued on her journey.

"When Shobhana saw his wife approaching him high on Mount Mandarachala, he was overwhelmed with joy and called out to her in great happiness and jubilation.

After she arrived , he seated her on his left side and she said to him, `O dearest Patiguru, please listen as I tell you something that will benefit you greatly. Since I was eight years old I have fasted regularly and with full faith on every Ekadasi. If I transfer to you all the merit I have accumulated, your kingdom will surely become permanent, and its prosperity will grow and grow until the coming of the great inundation!'

Lord Sri Krishna then continued to address Yudhisthira as follows, "O Yudhisthira, in this way Chandrabhaagaa who was beautifully decorated with the finest ornaments and had an exquisitely transcendental body, at last enjoyed peace and happiness with her husband.

By the potency of Ramaa Ekadasi, Shobhana found his kingdom on the peaks of Mount Mandarachala able to fulfill all his desires and bestow upon him everlasting happiness, like that achieved from the transcendental Kaama-dhenu milch cow.

"O greatest of kings, I have thus narrated to you the glories of Ramaa Ekadasi that falls in the dark fortnight of the month of Kartika.

"Anyone who observes sacred Ekadasi during both the light and the dark fortnight of each month is undoubtedly freed from the reactions to the sin of killing a brahmin. One should not differentiate between the Ekadasis of the light and dark parts of the month.

As we have seen, both can award pleasure in this world and liberate even the most sinful and fallen souls. Just as black cows and white cows give equally good quality milk. So the Ekadasis of the dark fortnight (Krishna paksha) and the light fortnight (shukla or Gaura paksha) award the same high degree of merit and eventually liberate one from the repeated cycle of birth and death.

Anyone who simply hears this narration of the glories of the sacred day of Ramaa Ekadasi, is freed from all kinds of sin and attains the supreme abode of Lord Vishnu.

Thus ends the narration for the glories of the sacred Karttika-krishna Ekadasi, or Ramaa Ekadasi, from the Brahma-Vaivarta Purana of Srila Krishna Dwaipayana Veda Vyaasa.

The W.R.I.T.E. Service: Five Reasons to Write in Devotional Service

For more than a decade, I have been engaged in writing as my most important service to Krishna. Over these years, by Krishna’s mercy, I have written 8 books and some 500 articles – and over 100,000 words in my personal diary. Since last year, when I started writing a daily 300-word meditation on the Bhagavad-gita, I have been repeatedly asked: “what inspires you to write?” I have no single steady answer. Over the years as my writing has evolved, so has my understanding of what writing does to me and what I can do with it – how I can use it to serve Krishna and to advance spiritually.

I can summarize my present understanding of my reasons to write through an acronym WRITE: Worship, Realization, Introspection, Therapy and Explanation. Let me elaborate these five reasons one-by-one.

Worship

sva-karmana tam abhyarca “By your prescribed work, worship him.” – Bhagavad-gita 18.46

For me writing is first and foremost a way of worshiping Krishna. The Bhagavad-gita broadens our understanding of worship, thereby making it possible for us to worship Krishna through a broad spectrum of activities.

Writers live in words. So naturally words are the means by which we devotee-writers strive to worship Krishna. Just as the pujaris (priests) worship Krishna appearing as the Deity, devotee-writers try to worship Krishna appearing as his message. Just as the pujaris beautify the Deity with choice arrangements of flowers and various other decorations, devotee-writers try to beautify Krishna’s message with choice arrangements of words and various figures of speech. Of course, both the pujaris and the devotee-writers know that they cannot beautify Krishna; he is already perfectly and supremely beautiful. But by endeavoring diligently to beautify him, we render service to him and thereby become purified. Additionally, when we try to skillfully beautify Krishna, his beauty becomes manifest even to the material vision – at least partially. Those without a devotional attitude find it easier to appreciate Krishna when his beauty is evident as a gorgeously decorated Deity and when his wisdom is evident as an exquisitely written text. That’s one reason why both the pujaris who wish to decorate the Deity in public temples and the devotee-writers who wish to be published in public forums need to have some basic level of training and proficiency; the other reason, of course, is that Krishna deserves to be offered the best.

Pujaris dedicated to the worship of the Deity experience an intimate connection with Krishna in the very act of decorating him – and not just in having others behold or even in themselves beholding the adorned Deity. Similarly, devotee-writers dedicated to worshiping Krishna through writing experience an intimate connection with him in the very act of writing – and not just in having others read the published writing or even in themselves reading it. Those who rush through the process of beautification, be it through flowers or words, miss the emotional richness of the process, a richness that can be relished only by a devoted heart and a concentrated head that together want to offer the very best to Krishna. Of course, just as pujaris have to finish their decoration within the specified time-limit, devotee-writers too need to have some time-limit for their writing service to be productive. However, just as devout pujaris keep refining their decoration till the last moment possible, devout writers keep refining their writing till the last moment possible. And just as pujaris think repeatedly how they can decorate Krishna better next time, devotee-writers think repeatedly how they can write better for Krishna next time. Both work painstakingly to improve the small details that contribute to the overall beauty and potency of the effect. These painstakingly crafted details often miss the eye of most observers, but there is one eye that doesn’t miss even the smallest of details. Knowing that Krishna is watching and appreciating the meticulousness of worship is the private ecstasy of the worshiper.

Realization

"Realization means you should write… Whenever you find time, write. Never mind—two lines, four lines, but you write your realization.” – Srila Prabhupada

Realizing the knowledge given in the scriptures is a common challenge for all of us aspiring devotees. Realization essentially means accepting in our own heart the reality of that which the scriptures declare to be reality. For example, the scriptures declare that the material world is a place of misery. To realize the verity of this scriptural precept, we need to probe unsentimentally beyond the ubiquitous promises of pleasure that our culture parades before us. Only when we see through surface appearances and think rigorously about life’s realities can we start perceiving the pervasiveness of misery in the world.

Writing is one of the most compelling methods to force ourselves to think seriously. If we resolve to write on this precept, we will be able to write clearly, cogently, coherently only after serious, sustained, systematic thinking. And this disciplined contemplation will definitely help us in grasping the reality of the precept, that is, in realizing it.

Some of us may avoid writing due to the feeling that we are not skilled writers and so what we write is unlikely to become a literary masterpiece – or even a published piece. This feeling is not necessarily true; if we try diligently to write for Krishna, he can empower us far beyond our capacity. Srila Prabhupada writes, “As stated in Bhagavad-gita (10.10), dadami buddhi-yogam tam yena mam upayanti te. Since a devotee writes in service to the Lord, the Lord from within gives him so much intelligence that he sits down near the Lord and goes on writing books.”

Even if our writing doesn’t get published, still the very act of writing involves gathering, processing, organizing, clarifying and verbalizing our thoughts. All this intellectual focus on a scriptural precept helps us understand it better and thereby takes us closer to realizing it.

The most powerful realization that writing has given me is that remembrance of Krishna enables one to forget worldly irritations. Once I had to finish writing my weekly article while I was on my journey to Mayapur for a series of seminars. During the car journey from Kolkata to Mayapur, I was hungry, the road was bumpy, the weather was sultry and the driver was sulky. But once I kept my laptop in front of me and got into writing, I scarcely realized how the five hours of the journey passed away. If I compare my condition in that trip with my condition in earlier trips when I was not so Krishna conscious and so was often longing for the journey to end, the transcending potency of Krishna consciousness becomes an undeniable realization.

The two reasons to write discussed till now can help us both externally and internally: externally in sharing our faith with others and internally in deepening our own faith. The next two reasons – writing for introspection and therapy – focus on helping us internally to enrich our devotion. This enhanced devotion helps us in our outreach too, but that is a fringe benefit. We are now talking about writing a personal diary as a tool to map and aid our spiritual growth. A significant feature of this genre of writing is that it doesn’t have to be shared with others. So it is ideal for those of us who feel that our writing is not publication-worthy. Here, we can cast afar the worries that may usually check us while writing: our imperfections in the mechanics of writing like punctuation, spelling and usage. All that we need to do is just express ourselves for ourselves.

Introspection

“Unwanted creepers look exactly like the bhakti creeper. They appear to be of the same size and the same species when they are packed together with the bhakti creeper, but in spite of this, the creepers are called upashakha. A pure devotee can distinguish between the bhakti creeper and a mundane creeper, and he is very alert to distinguish them and keep them separate.” – Srila Prabhupada

This quote is from a section of the Chaitanya Charitamrita, wherein Lord Chaitanya Mahaprabhu illustrates the growth of devotion in the heart with the metaphor of the growth of a creeper in a garden. Just as weeds may grow in the garden and choke the growth of the creeper, non-devotional desires may grow in our heart and choke the growth of devotional desires. We need to watchfully nourish our devotional desires and uproot our non-devotional desires.

In trying to be “very alert to distinguish them,” as Srila Prabhupada instructs in the above quote, I have found writing a personal diary an invaluable, even indispensable, tool. It has helped me repeatedly in locating, isolating and extirpating unwanted desires. Soberingly enough, it has also helped me discover how many more devotionally unhealthy desires I still have to get rid of.

How should a personal diary be written? There is no standard format for all people – or for even one person at all times. I write my diary differently at different times. In deciding what format we use, the main guideline is to always keep in mind the prime reason why personal diaries help: because the relationship between thoughts and words is not one-way, but two-way. We don’t just reach for words to express our thoughts; we also reach for our thoughts with our words. Words are not just tools to get our thoughts out; they are also tools to get in to our thoughts. Due to this capacity of words, we can use them in spiritual life to probe inwards: to assess our state of consciousness, purity of purpose and sincerity of execution.

Let me share an example of words as tools for inner exploration. Sometimes in our spiritual life we may feel a sense of vague uneasiness or doubtfulness, but may not be able to understand the exact problem. If we start writing our feelings and their stimuli – just as we would pour them out to a close devotee-friend, we will gradually find their root cause: the tension between the creeper and the weeds, between the congenial desires and the inimical desires.

This kind of writing may become a form of self-indulgence if we spend too much time wallowing in thoughts about ourselves and our own feelings and don’t seek devotional insights. But then, we might become self-indulgent while confiding to a friend too. And writing has an inbuilt safeguard against self-indulgent rambling: it is hard work. That is all the more so when the writing is not going to seen, appreciated or reciprocated with by anyone – anyone, that is, except Krishna. Consequently, we are less likely to ramble too much while writing. Nonetheless, it is important to evaluate periodically whether our writing a personal diary is actually helping us in our Krishna consciousness. The deciding principle is anukulyasya sankalpah pratikulyasya varjanam: accept whatever is favorable, reject whatever is unfavorable (Hari-bhakti-vilasa 11.676).

Devotees who are on the introvert side and who find it difficult to open their hearts to others are likely to find diary writing enlivening and even empowering. One important caution is that diary-writing should not become a substitute for real friendships with living, loving devotees; those friendships are irreplaceable. Still, given the demanding schedules of everyone nowadays, our friends may not always be available when we need them. At those times, our diary can act as a friend to whom we can unburden our heart. In my spiritual life, I have found that diary-writing not only supplements but also complements my real-life friendships. When I have introspected through diary-writing, my subsequent exchanges with friends have been more substantial, meaningful and fulfilling.

Therapy

“Constant thought of the Lord is the antiseptic method for keeping oneself free from the infectious contamination of the material qualities.” - Srila Prabhupada

In writing for introspection, the focus is on identifying the problem, whereas in writing for therapy the focus is on finding and applying the solution. The essential problems that we face internally are not many; we become lusty or greedy or angry or haughty or touchy or weary or gloomy or lazy. At such times, we have to struggle to come out of the emotional quicksand that threatens to swallow us. We somehow fight our way out by chanting or praying or seeking counsel or studying scripture or by some other form of devotional service. After intense endeavor, we get ideas, insights and inspirations that enable us to emerge safe. Yet next time when similar negative feelings start devouring us, we often find ourselves flailing blindly; all that helped us during our previous fight seems to have disappeared from our memory.

This is where writing can play a crucial role. If we note down the ideas, insights and inspirations that had worked – and the emotions that we went through while deploying them, then those notes become readymade weapons for our future inner battles. Of course, when I mention things that have worked for us, I refer not to things that we have concocted through our writing, but to things from the scriptural tradition whose potency we have discovered and preserved through our writing.

This kind of writing is therapeutic in the sense that it helps us standardize, at least partially, the therapies that we can use when the maladies of non-devotional emotions afflict us. All these therapies gravitate around helping us to find a way of remembering Krishna that is practically and potently transformational. By helping to thus transform our consciousness, this form of writing assists our inner healing.

Explanation

"They [students of Krishna consciousness] must present their assimilation in their own words." – Srila Prabhupada

We now return to an external reason to write, which for many is the only reason to write: sharing our faith by written explanation. The written word has no equal as a tool for structured, reasoned and refined communication of thoughts. The message of Krishna consciousness encompasses the richest revelations of the highest manifestation of God accompanied with the sweetest ruminations of his greatest devotees. Writing is a precious and pivotal way of making this divine legacy available to the whole world. No wonder then that the acharyas of our tradition and especially Srila Prabhupada have toiled tirelessly to make that legacy accessible through their profound and profuse writings.

At the same time, every generation has its own ethos (way of thinking or valuing things), paradigm (way of looking at the world) and idiom (way of speaking). For a tradition to stay alive and vibrant in any particular generation, it needs to re-present itself in ways that are sensitive, relevant and appealing to that generation. Making that re-presentation through the written word is the responsibility of devotee-writers of each generation. Srila Prabhupada points to this need in his above quote.

Writing for their generation, devotee-writers strive to explain the eternal message in contextual terms and to address the prevalent preconceptions that impede understanding. Thus they try to remove the obstacles that block their generation’s vision of the beauty of Krishna. Nothing gives them greater fulfillment than the knowledge that their intellectual sweat has softened the way for even one soul to love Krishna.

To conclude, Krishna deserves the best of everything at all times. So he deserves the best writers in our generation too. The opportunity to become a part of my generation’s literary offering to Krishna has been my life’s greatest privilege. I pray, dream and strive to cherish and relish this honor till the last day of my life.