Vijayā Ekādaśī

Vijayā Ekādaśī makes her appearance in the month of Phālguna, (February/March) during the dark fortnight. Śāstra, the Guru-varga, and Vaiṣṇavas distribute transcendental jewels to the residents of this world, but only very lucky people can collect and accept these transcendental jewels in their hearts. These jewels are priceless instructions, which if properly followed, lead the sādhaka to attain everlasting benefit. In other ages, those who engaged in strong austerities attained their desired goal in due course, but properly performing austerities is very difficult in Kali-yuga.

prācīnānāṁ bhajanam-atulaṁ duṣkaraṁ śṛṇvato me nairāśyena jvalati hṛdayaṁ bhakti-leṣālasasya viśvadrīcīm-agha-hara tavākarīya kāruṇya-vīcīm āśā-bindū kṣitam-idam upaity-antare hanta śaityam

                              Stava-mālā, Tri-bhaṅgī-pañcakam 2

[O bane of Aghāsura, destroyer of sins! When I hear of the intense rigorous sādhana and bhajana performed by great souls like Śrī Śuka and Mahārāja Ambarīṣa in ancient times, my heart, which is devoid of any sign of bhakti, becomes afflicted with remorse and hopelessness. Because I will never be able to do such strong sādhana and bhajana I feel that I will never obtain Your lotus feet. But when I see the waves of mercy You have spread everywhere—from Brahmā down to the most fallen sinners—my heart finds peace and is infused with a ray of hope.] In previous times, the ṛṣis and maharṣis engaged in such excruciating austerities, the like of which cannot be replicated in Kali-yuga. Mostly, the so-called sādhus of Kali-yuga, who are conditioned souls, engage themselves in having nice houses built for them. They amass property for their own enjoyment. They then claim to perform bhajana inside these buildings. In previous ages, sādhus cut their material connections and entered the forest for bhajana, taking refuge in caves. Tolerating the scorching heat of the summer and the biting cold of the winter, they resided in these places and did bhajana. But now, equipped with all modern amenities, many claim to perform sādhana. All forms of enjoyment and recreation are present where many so-called sādhus reside. They give themselves these facilities on the pretext of giving them to God. The real sādhus, although they may reside in proximity to such opulences, remain unaffected by these conveniences. They have no connection or attachment to them. They are neutral. They unconditionally offer all they possess to the lotus feet of the Lord.

nirapekṣa nahile dharma na jāya rakṣaṇe

Caitanya Caritāmṛta, Antya-līlā 3.23

One cannot protect one’s dharma without becoming indifferent and detached from everything unfavorable. The sādhus may have everything, but they are never attached to what they possess. Whatever they have is meant for the service of the Lord. They have the conviction, “What we possess is not ours, and is not meant for us.” How can this position of complete surrender come? How is it possible to achieve this mood? Śrīla Prabhupāda Sarasvatī Ṭhākura has kindly made this position accessible to all conditioned souls. He arranged for all the souls of this world to engage in nāma-saṅkīrtana and bhajana throughout the day. By opening the Gauḍīya-maṭha centers to act as havens from māyā, he created sanctuaries for bhajana and yukta-vairāgya, appropriate renunciation, and also preached the glories of the holy name everywhere; thus he helped the conditioned souls adopt the mood of śaraṇāgati to harināma and hari-sevā. Otherwise, from morning to evening, the hapless conditioned souls cannot complete chanting even sixteen rounds. They chant guru-mantra haphazardly. They cannot offer their puṣpāñjali and obeisances to Tulasī-devī; they cannot perform her ārati and parikramā also. It is impossible for them to respect any Vaiṣṇavas. Why? The parents have spoiled the intelligence and character of children by only offering toys and material recreation instead of teaching them proper behavior.

Māyā-devī has offered many instruments and toys to the conditioned souls. All detrimental influences are present in māyā-devī’s presentations, and thus most struggle with their habits. How can the conditioned souls be victorious in this struggle? This is the teaching of Vijayā Ekādaśī. Vijaya means complete victory.

By accepting māyā-devī’s real mercy, which is the inclination to serve Kṛṣṇa, then despite being surrounded by her alluring presentations, the sincere devotees will be disconnected from her overwhelming influence and all of their attachment will be directed towards God. The nirapekṣa devotees are very serious and fortunate. Though materially they may seem to have posessions, still, except for Kṛṣṇa and His service, they have nothing. They only possess the wealth of service to Kṛṣṇa, therefore, they are called sādhus. They are attached and engaged in kṛṣṇa-bhajana. Mahārāja Ambarīṣa was the emperor of an unparalleled kingdom. He would carefully respect all ṛṣis, maharṣis, and brahmarṣis. The brāhmaṇas and sādhus were the objects of his highest respect. What does being a real king or rāja mean? Being inclined to serve the Lord, being in control of the senses, adorned by the splendor of bhakti, and always situated at the lotus feet of the Lord—these are some of the qualifications of a real king. Mahārāja Ambarīṣa conquered and won over the hearts of the citizens in his kingdom. He was the object of everyone’s love and affection. He would respect and honor everyone. By his love, he controlled all his citizens. Mahārāja Ambarīṣa once asked his learned advisors in the royal assembly: “How can I conquer over influences that are detrimental to the cultivation of devotional service to the Lord? How will God be happy with me? I wish to know that serious method, that pleases the Lord.” The advisors replied:

sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ahaituky apratihatā yayātmā suprasīdati

Śrīmad Bhāgavatam 1.2.6

[The topmost dharma for all mankind is that by which the jīva can attain loving devotional service unto the Supreme Lord Adhokṣaja. Such causeless and continous bhakti will completely satisfy the Lord as well as the self.] The advisors said, “Mahārāja, you have eleven senses given to you by God. Engage your eleven senses in the service of Hṛṣīkeśa, the master of the senses. This is the process of bhakti-yoga. One should be free from all material designations and purified of all mundane impurities. He should be established in his pure identity, in which he engages his senses in the service of Hṛṣīkeśa, the master of the senses. Such sevā is called devotional service. Your senses must be absorbed in the service of the Lord, who is the master of the senses. Mahārāja, then you will naturally and automatically conquer over everything. The senses will not disturb and defeat you. When they are offered to God, when they partake of God’s prasādam and blessings, as a result, they will never be against you. You will then be victorious, vijaya, in every respect.” Mahārāja Ambarīṣa asked, “Who will help me? In this world, who is kind to me? Will any ṛṣi be merciful to me? Will any yogī, brahmaṇa, or sādhu be favorable to me? Will they help me engage my senses continuously in the service of the Lord? Who will take this responsibility?” Ambarīṣa Mahārāja’s advisors were all exalted sages. They contemplated and discussed among themselves what would be the best course of action. They realized that fulfilling Mahārāja Ambarīṣa’s desire was no easy task. When a baby is born, it has many desires. To fulfill the baby’s desires, the parents, relatives, ministers, and indeed, the entire government make many endeavors to fulfill the desires of the baby citizen, but, despite their efforts, the baby is not happy. The baby’s desires only increase every passing day. On being offered something, the baby will cry and ask for more. The baby is never happy and pleased. Similarly, every conditioned soul is restless to enjoy. How can the senses of the conditioned souls be controlled and offered in the service of the Lord? With this objective in mind, the ṛṣis discussed various solutions. After due deliberation, they told Mahārāja Ambarīṣa, “Mahārāja, there is one way, which will fulfill your desire. That most precious way is called Ekādaśī. Out of causeless compassion, Bhagavān kindly sent Ekādaśī-devī. Ekādaśī-devī is very effulgent and helpful. Her magnanimity knows no bounds. She has manifested from the Lord’s own eleven senses. She gives power and potency to the senses of those jīvas who are favorably inclined to the devotional service of the Lord, and thus, she actively engages them in His devotional service. She awakens their dormant relationship with Him. She empowers the jīvas and under her protection, they are never weak and disturbed. They will not run away and become lost within the vastness of this world.” Mahārāja Ambarīṣa asked, “How can I please her?” “Pleasing Ekādaśī-devī is no difficult task. Every fifteen days, on kṛṣṇa-pakṣa or śukla-pakṣa, Ekādaśī-devī appears. You should respect her in the same way you respect the bhaktas, brāhmaṇas and rṣis. All your citizens are pleased with you. Now you must also please Ekādaśī-devī.” “How can I respect and please Ekādaśī-devī?” The ṛṣis replied, “On the day of Daśamī, you must feed your body only once, with water, fruits, and roots. By avoiding grains and taking only fruits, roots, or milk products, you will be humble and your senses controlled. Avoid food predominated by the modes of passion and ignorance. Take food marked by the mode of goodness. Be vigilant and take only a little of this food, after it has been offered to the Lord.” “On the next day, which is Ekādaśī, you must not serve your senses. Completely abstain from giving them any form of nourishment. Do not facilitate their search for sense-objects. Even a drop of water must be avoided on this day. Offer your eleven senses in the service of Ekādaśī-devī. Then, she will engage all your senses in the service of the Lord by following the limbs of devotion.” “On Dvādaśī, break your fast by honoring caraṇāmṛta. Then you may take fruits and roots. For three days, be careful to completely avoid grains and other preparations. Instead, offer all these things to God. Don’t be complacent. You should give in charity to the brāhmaṇas, sādhus, and sages. Diligently offer nice foodstuffs to these noble men. By these actions, you will accrue great benefit. You will be victorious in all your endeavors. You will be famous and powerful, but more importantly, you will be humble and sweet. You will be helpful to everybody. You will not be defeated by any foes. The influence of malevolent planets will not affect you. Everyone will be afraid of disturbing you. Simply by looking at you, they will become pure at heart. Why? Because your senses will have been offered in God’s service. They will be God’s property and not yours.” Mahārāja Ambarīṣa arranged a place for the proper observance of Ekādaśī. On Daśamī, he would travel from his capital city of Hastināpura to Mathurā. He had his entourage assemble on the bank of the Yamunā and he invited all the brahmarṣis and maharṣis, who recited the Vedas, Vedānta, Upaniṣads, Purāṇas, Bhāgavata, and Rāmāyaṇa. They started a fire yajña and had everyone participate in nāma-saṅkīrtana. On the day of Ekādaśī, they observed a complete fast. They stayed awake the whole night and only drank the bhagavata-rasa of mahā-saṅkīrtana. They only drank this kīrtana-rasa. And the thought in their mind was, “How can I offer myself to the lotus feet of Ekādaśī-devī? May she purify my senses of all contamination and give the qualification to serve the Lord.” Śukadeva Gosvāmī told Mahārāja Parīkṣit, “Mahārāja, someone may be a king, or may claim to be a higher authority, but if they are unable to conquer their senses, they are useless. The agitation caused by the onset of anger, thirst, desire, lust, and other impediments will burn like a raging fire within one’s heart. They will defeat and smash one. Therefore, you must realize how Ambarīṣa Mahārāja used all his senses in the service of the Lord.” Śukadeva Gosvāmī then spoke the celebrated verses that aptly describe Ambarīṣa Mahārāja’s service performed with his eleven senses, particularly on Ekādaśī:

sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane karau harer mandira-mārjanādiṣu śrutiṁ cakārācyuta-sat-kathodaye

 mukunda-liṅgālaya-darśane dṛśau tad-bhṛtya-gātra-sparśe 'ṅga-saṅgamam ghrāṇaṁ ca tat-pāda-saroja-saurabhe śrīmat-tulasyā rasanāṁ tad-arpite

 pādau hareḥ kṣetra-padānusarpaṇe śiro hṛṣīkeśa-padābhivandane kāmaṁ ca dāsye na tu kāma-kāmyayā yathottamaśloka-janāśrayā ratiḥ

Śrīmad-Bhāgavatam 9.4.18-20

[King Ambarīśa fixed his mind on the lotus feet of Lord Kṛṣṇa, engaged his words in describing the abode of the Lord, his hands in cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching the body of the servants of the Lord, his nostrils in smelling the flavor of the flowers offered to the lotus feet of the Lord, his tongue in tasting the tulasī leaves offered to Him, his legs in traveling to the holy place where His temple is situated, his head in offering obeisances unto the Lord, and his desires in fulfilling the desires of the Lord. All these qualifications made him fit to become a pure devotee of the Lord.] Sa vai manaḥ kṛṣṇa-padāravindayor—Śukadeva Gosvāmī described how Ambarīṣa Mahārāja’s mind always dwelled on the lotus feet of Kṛṣṇa. The Guru-varga were the only objects of his remembrance. He would always seek their foot dust. The foot dust of God and His devotees bestow great mercy. This combined mercy made Ambarīṣa Mahārāja’s mind and body constantly engaged in God’s service. He would think about them throughout the twenty-four hours of the day and did not give a chance for his mind to wander even for a minute. Vacāṁsi vaikuṇṭha-guṇānuvarṇane—He would only speak about God’s glories and specialties. He would never speak gramya-kathā. He would never speak inappropriately or hear the useless talk of the village folk. Karau harer mandira-mārjanādiṣu—with his own hands, Ambarīṣa Mahārāja would clean the hari-maṇḍira, the temple. Did he restrict himself to only cleaning the temple? No, he would also sweep all the pathways of the holy dhāma. He would then smear cow dung on all places and purify the environment. Śrutiṁ cakārācyuta-sat-kathodaye—he would only hear the glories of God. Mukunda-liṅgālaya-darśane dṛśau—with his eyes, he would only see the Deity of the Lord. What is an extended form of God’s Deity? All the Vaiṣṇavas. One must never look at another soul as the object of his enjoyment. By looking at another person as the object of enjoyment, the conditioned soul will become engrossed in the mentality of being an enjoyer and not a loving servant. Conversely, the materially enamored soul must only look at God’s Deities. Looking at such unprecedented and unparalleled beauty, the soul will think, “How did God manifest Himself in such an unmatched, beautiful, Deity form?” The soul will then carry this form of the Lord in his mind and heart. The Lord manifests Himself in many Deity forms for the benefit of all the souls. As well as accepting this form of the Lord, the sādhakas also accept Tulasī-devī, Gaṅgā-devī, Yamunā-devī, and the forms of Kṛṣṇa’s associates in their hearts. These personalities are also to be worshiped along with the Deity form of the Lord. No one else should enter and acquire the devotees’ hearts. Tad-bhṛtya-gātra-sparśe ‘ṅga-saṅgamam—Ambarīṣa Mahārāja would fall at the feet of a devotee and touch his feet. He would then place the devotee’s feet on his head and chest. He would smear the dust of the lotus feet of the devotees all over his body. Ghrāṇaṁ ca tat-pāda-saroja-saurabhe—he engaged his sense of smell in honoring the remnant flowers and garlands coming from the Lord. He would never smell bhoga before it was offered, and never tried to enjoy any of Ṭhākuraji’s paraphernalia. Śrīmat-tulasyā rasanāṁ tad-arpite—he would only engage his tongue in tasting Tulasī, caraṇāmṛta, and mahā-prasāda. He would never taste unoffered food. But, on the day of Ekādaśī, he would avoid even Tulasī and caraṇāmṛta. Pādau hareḥ kṣetra-padānusarpaṇe—he engaged his feet in going on parikramā. Śiro hṛṣīkeśa-padābhivandane—he always bowed his head before the Lord, who is the master of all senses. We often decorate our heads with turbans, crowns, and other showy displays, but if the head is not offered to the Lord and is not made to bow before the Lord, then the head is just added weight on the dead body. Ambarīṣa Mahārāja would repeatedly offer praṇāma to the Lord. What is the benefit in offering obeisance? By offering praṇāma, the soul is showered with blessings. Thus, empowered by the order of the Guru-varga, Mahārāja Ambarīṣa engaged all his eleven senses in the service of the Lord and His dear potency, Ekādaśī-devī. Pleased by how Mahārāja Ambarīṣa unconditionally offered himself to her, Ekādaśī-devī thought, “Mahārāja has given everything to me and I have engaged his every offering in the service of the Lord.” To glorify Mahārāja Ambarīṣa’s service to the Lord and Ekādaśī-devī, the pastime between he and Durvāsā Ṛṣi manifested. On the night of Ekādaśī, Mahārāja Ambarīṣa engaged in kīrtana and managed for the completion of a yajña. He had everyone engaged in nāma-saṅkīrtana. At dawn, on the following day of Dvādaśī, prasāda was arranged for everyone. After Ekādaśī was properly observed, all the ṛṣi-maharṣis, and the king and his citizens readied themselves to break the fast at the appropriate time. On the day of Dvādaśī, after sunrise, there was only a minute’s time to break the fast. Before the time for paran had arrived, the ṛṣi-maharṣis performed an abhiṣeka, ārati, and puṣpāñjali while they chanted nāma and mantras. After all these ceremonies were completed, they became ready to partake of some prasāda as paran. What is paran? It is a mark of respect for Ekādaśī-devī when she leaves at a suitable time.

The devotee should pray to and request Ekādaśī-devī for her causeless help. With folded hands, he should say, “Devī, you are going now. But, you must give me a little of God’s mahā-prasāda before you leave. This will be my protection for the next fifteen days before you reappear. Otherwise, my tongue is very tricky. The tongue tastes everything it can find from here and there. It accepts many detestable foodstuffs. Therefore, you must please help me!” This is the mood behind the action of paran, breaking fast after Ekādaśī.

As the Ekādaśī-tithi left, the time for paran arrived. Suddenly, Durvāsā Ṛṣi arrived at the assembly of Ambarīṣa Mahārāja. Maharṣi Durvāsā said, “Mahārāja Ambarīṣa, I have arrived. I am very hungry; arrange prasāda for me.” The king replied, “Yes Mahārāja, I will do so.” “But first, I will go and bathe in the Yamunā. Upon my return, we will honor prasāda.” Durvāsā Ṛṣi left to bathe in the Yamunā, and the king was left waiting anxiously to break the fast. Durvāsā Ṛṣi now became absorbed in remembering God and His līlā. After some time had passed, he thought, “I must return quickly now, Mahārāja is waiting for me.” But by the time Durvāsā Ṛṣi had decided to return, the time for breaking the fast was almost over. Ambarīṣa Mahārāja asked for the counsel of the ṛṣis about the best course of action in Maharṣi Durvāsā’s prolonged absence. They said, “Mahārāja, honoring caraṇāmṛta is not the same as honoring mahā-prasāda consisting of grains. Also, by honoring caraṇāmṛta, you can break your fast and complete the observance of Ekādaśī-devī. You mustn’t disrespect Ekādaśī by not performing paran. When she is leaving, you must offer praṇāma and honor caraṇāmṛta. And when the Maharṣi returns, you can feed him.” Maharṣi Durvāsā was famous for his temper and unpredictability. Out of anger, he burnt his wife to ashes. Everyone was afraid of his mystic prowess and uncontrollable nature. There was no guarantee what he would at any time. Understanding that Ambarīṣa Mahārāja had taken something before him, Durvāsā reached the assembly and scolded the king, “You are a kṣatriya! A family man! You invite ṛṣi-maharṣis, but you dare to eat before they have eaten! You wish to give your remnants to me! Don’t you know who I am! You think that because you follow vratas and tapa that now you are so great? Because of your pride, you have disrespected me. Now see the fruit of your transgression!” Mahārāja Ambarīṣa did not utter a word in his defense. Why? He had completely offered himself to the Lord. He thought, “If the Lord desires, He can protect me or let me be killed. It is His choice.” Durvāsā Ṛṣi ripped out one of his dreadlocks and threw it on the ground. A blazing demoness, Kṛtya, emerged from the dreadlock. Her form was the fiery personification of anger. She ran towards Mahārāja Ambarīṣa to burn him to ash, shouting, “Mahārāja, you think your senses are strong! You dare disobey sādhus! Now I will give you a presentation.” As the Kṛtya-rākṣasī came near Ambarīṣa Mahārāja, to her dismay, she saw a greater source of fire dazzling before her. A fiery luminous disc hovered over the King, protecting him from the demoness. The Lord’s weapon, Cakra Sudarśana, had immediately arrived for the protection of Ambarīṣa Mahārāja. God’s representatives, devotees, and followers, are always protected by the Sudarśana-cakra. In Sudarśana’s presence, the Krtya-rākṣasī became powerless. She was merely a manifestation of the anger of Maharṣi Durvāsā, empowered by his austerities. After killing the demoness, Cakra Sudarśana raced towards Maharṣi Durvāsā. Durvāsā was afraid for the first time in his life. He was always fearless for he had brahma-śakti. But, now he had lost his brahma-śakti for his offensive attack on Mahārāja Ambarīṣa. Therefore, he was afraid. Seeing Sudarśana approach him, Durvāsā became afraid for his life and began to flee. His previously fearless stance now changed to one of complete fear, for he had done wrong. Without any consideration of his advancement in bhakti, he tried to punish Mahārāja Ambarīṣa. Sudarśana chased Durvāsā Ṛṣi, but he had no desire to kill him. Sudarśana wanted to speak some sense into Durvāsā Ṛṣi, but Durvāsā was terrified to speak to Sudarśana. Durvāsā Ṛṣi was not afraid of meeting death. Rather, he was afraid of the offense he had committed. He knew that Sudarśana had come to rectify this offense. Running from Sudarśana, Durvāsā fled to Brahmā-loka, Śiva-loka, and finally reached Viṣṇu-loka. Brahmā, Śiva, and Viṣṇu each told Durvāsā that they are unable to protect him. Why did they not offer him protection? Lord Viṣṇu told Durvāsā Ṛṣi, “If a thorn has pierced your foot, how do you expect it to emerge from your head? Go and beg forgiveness from Ambarīṣa Mahārāja himself. By offending him, you have offended Ekādaśī-devī herself. Ekādaśī-devī protects the devotees and makes them always vijaya, victorious. Go and beg forgiveness from him.” While Durvāsā Ṛṣi fled to the different planets in an effort to seek shelter from Sudarśana, an entire year passed. When Durvāsā Ṛṣi returned to the place he had committed the offense, he was surprised to see that Ambarīṣa Mahārāja stood at the same spot with folded hands. Ambarīṣa Mahārāja prayed to Sudarśana Cakra with the Sudarśana-stuti. Being pacified by Mahārāja Ambarīṣa’s prayers, Sudarśana returned to Vaikuṇṭha. When Maharṣi Durvāsā approached Mahārāja Ambarīṣa, the king offered his prostrated obeisance to the sage. The king said with great humility, “I have disturbed you. Please excuse and forgive me.” Durvāsā didn’t pray to Ambarīṣa Mahārāja, but Ambarīṣa Mahārāja offered his heartfelt prayers to Durvāsā. These are the rules of sādhus. The sādhus always think, “I am disturbing the people around me.” But Durvāsā Ṛṣi didn’t think like this. He felt repentant, but how could he express his repentance? Durvāsā Ṛṣi returned to seek the shelter of Mahārāja Ambarīṣa; this was enough. There was no need for him to be punished now. Then Ambarīṣa Mahārāja fed the sage. We should deeply contemplate why the sādhus give us chastisement. If the sādhu corrects anyone it is an extension of God’s mercy. Was Maharṣi Durvāsā simply a brahma-jñānī and yogī, hardened by tapasyā and puffed up with pride? Was he only hungry for his own honor and respect? Was this the cause of his angry outburst at Ambarīṣa Mahārāja? No. We should understand that Durvāsā is also an exalted sadhu. He performed this pastime actually to increase the glories of the devotees of Śrī Kṛṣṇa and Ekādaśi-devī. Durvāsā Ṛṣi is an eternal associate of Śrī Rādhā and Kṛṣṇa. He assists in facilitating and enhancing Their līlās. By his blessings and arrangement, Śrīmatī Rādhikā has the opportunity to daily cook for Śrī Kṛṣṇa in Nandagaon. The gopīs themselves offer him so many dishes. As a partial manifestation of Lord Śiva, he is one of the greatest devotees. The name Durvāsā means—dur - to remove, vāsana - material desires. Thus he removes the unwanted anarthas from the hearts of the jīvas. His attempted chastisement of Mahārāja Ambarīṣa was to show that, as a king and leader, Mahārāja Ambarīṣa must set the standard for all how to receive sādhu guests. Should sādhu guests be fed second, should they be given the king’s remnants? Durvāsā’s chastisement of Ambarīṣa was also for the purpose of revealing the glory and humility of Mahārāja Ambarīṣa, and for inducing Bhagavān Himself to glorify his dear devotee. Ultimately, this līlā of Mahārāja Ambarīṣa being protected by the Sudarśana Chakra culminated in the Lord’s own glorification of his dear devotee. When Durvāsā entered Viṣṇu-loka and prayed for protection at the lotus feet of Śrī Viṣṇu, taking full shelter of Him, Viṣṇu proclaimed to Durvāsā: “I am unable to protect those who are inimical to my devotees. I am the heart of My devotees and they are My heart. I can never abandon them and I am actually under their control. Only the devotee at whose feet you have made an offense can forgive you. Therefore, if you desire your own well-being, return to my devotee Ambarīṣa and beg forgiveness from him.” Thus Durvāsā was shown the astonishing position of bhakti, and sang the praises of Mahārāja Ambarīṣa as he approached him. Thereafter, Maharṣi Durvāsā cast aside the path of impersonal knowledge and mystic yoga, and with an appreciation for the exalted position of the devotees, himself began practicing unalloyed bhakti. In reality he is eternally a devotee of Bhagavān Śrī Kṛṣṇa, but this adoption of the path of bhakti was an enactment of his special līlā. In this way, Mahārāja Ambarīṣa was chastised by the sādhu Maharṣi Durvāsā, and Durvāsā was chastised by the Lord Himself. Both received the mercy of the Lord. But who is more near and dear to the Lord? For one who is more near and dear, God may directly give a slap, knowing that such a surrendered soul has the patience and tolerance to accept such chastisement; they have an unbreakable relationship with the Lord and will never abandon Him. The Lord knew that if He punished Durvāsā, it was no harm, as he was His very own. Chastisement is a manifestation of real affection. Anyone who is near and dear can be chastised and rectified; they will tolerate punishment, knowing it is for their own good. If God considers one His very own, He will readily chastise him. This is a mark of their deep relationship. By this history, we can see how Ekādaśī-devī protects her dependents. Ambarīṣa Mahārāja was victorious in all respects. Also, Maharṣi Durvāsā was victorious by realizing the gravity of bhakti and the necessity of venerating the bhaktas. Hence, this Ekādaśī is called Vijaya Ekādaśī. Ekādaśī-devī protects everybody; but we must seriously follow her appearance. If on the day of Ekādaśī, you don’t engage yourself in harināma-saṅkīrtana, hari-kathā, parikramā, darśana, cooking for Ṭhākurajī, and so forth, and instead, you lay down and sleep the entire day, you must know that you live life like a python. You will attain a snake body if you are not careful in properly following Ekādaśī. Follow the proper rules and regulations of Ekādaśī-devī. Follow the injunctions of the śāstras and the instructions of the Guru-varga. By following their instructions, you will not come across any problems. You will be ensured of all protection. After describing the character of Mahārāja Ambarīṣa, Śukadeva Gosvāmī told Parīkṣit Mahārāja, “Parīkṣit, you are also a king. You cannot conquer over your lower self or control yourself without following Ekādaśī. You may think that being a king and a higher authority, you can accrue spiritual merit by yourself, but know that this is impossible. You will suffer and be punished life after life if you have uncontrolled senses. Offer your senses to Ekādaśī-devī, she will clean and purify them. She will then use them for God’s service. As a result, your senses will never be your enemy; they will never turn against you. Your eleven senses will not be independent and they will not disturb you. They will always be your helpful friends. You will not be confined to having only one friend; you will have eleven friends. By following Ekādaśī you can conquer over your mind and senses, but if you try purifying them yourself, you will surely be defeated by them.”

avismṛtiḥ kṛṣṇa-padāravindayoḥ kṣiṇoty abhadrāṇi ca śaṁ tanoti sattvasya śuddhiṁ paramātma-bhaktiṁ jñānaṁ ca vijñāna-virāga-yuktam

Śrīmad Bhāgavatam 12.12.55

[Remembrance of Śrī Kṛṣṇa's lotus feet removes everything inauspicious and awards the topmost good fortune. It cleanses the heart and bestows bhakti for the Supreme Soul, along with knowledge combined with realization and renunciation.] Sattvasya śuddhiṁ—how will the heart be clean? By following vairāgya, the heart will be cleansed. And if you develop anurāga for the Supreme Soul, all knowledge will be realized in the heart.

Ekādaśī-devī not only treats the conditioned souls of their spiritual maladies, but she provides protection for them and makes their hearts melt in transcendental love.

Some people think, “I will die if I fast fully on Ekādaśī!” But these worries are only speculation. One will not die by following Ekādaśī, instead, great power will come. The magnitude of this power is unlimited! By following other vratas, you will be weak and sick. But you will never become weak if you properly follow Ekādaśī. It is impossible. Therefore, on the day of Ekādaśī-devī’s appearance, engage your eleven senses in the service of Hari, Guru and Vaiṣṇavas. Some people ask, “Why is there no deity of Ekādaśī-devī? Kṛṣṇa has deities, and His expansions and the demigods also have deities, but why doesn’t Ekādaśī-devī have a deity?” In Purī, inside the Jagannātha temple complex, there is a deity of Ekādaśī-devī. She is located near the deity of Nṛsiṁhadeva. On Pāṇḍava-nirjāla Ekādaśī, a festival is arranged there for Ekādaśī-devī. There is also a festival celebrating Kṛṣṇa’s kidnapping of Rukmiṇī. Rukmiṇī had prayed to Ekādaśī-devī for help to meet with Kṛṣṇa, and Ekādaśī fulfilled her desire, therefore, the festival of Rukmiṇī-harana, as well as of her wedding with Kṛṣṇa, is celebrated there in the Jagannātha temple. Ekādaśī-devī has manifested from the Lord’s own form. She descended from Goloka Vṛndāvana, Vaikuṇṭha-puram, to this material world, just so she can deliver the conditioned souls from their shackled existence. She will help the jīvas who sincerely follow her. She has promised to do so. But we must properly follow Ekādaśī, not according to our own whims or choice. Gradually practice the proper, appropriate observance of Ekādaśī. The Guru-varga tells us, “If you cannot follow a complete fast on Ekādaśī, at least fast until noon. You can then drink water and take fruits, roots, and milk. Śrīla Gurudeva started phalāhāra or a meal of fruits, and cooked roots etc. on Ekādaśī mostly for the Western devotees. Before, he wouldn’t even allow this. Sometimes if they had to eat something, devotees would take a boiled potato with yogurt and lemon juice. In the maṭha, taking fruits was a far-off dream. And we didn’t drink milk even in our dreams. It was very austere in those years, but also very blissful. Now, everything is easy. Kali Mahārāja has arranged many things to enjoy on Ekadāśī. Kali Mahārāja proclaims, “I am giving many free things. I will see how you will follow vrata by accepting these gifts.” Pure ghee items will try to allure you on the day of Ekādaśī. Many types of non-grain food are available. Kali Mahārāja gives various kinds of gifts. He checks to see who controls their tongue. Those who control the urges of their senses are very fortunate. Even when he was very aged, Pūjyapāda Śrīla Bhakti Pramod Purī Gosvāmī Mahārāja would observe a nirjala Ekādaśī. He would not take even a drop of water and would stay awake the whole night doing kīrtana. Akiñcana Kṛṣṇadāsa Bābājī Mahārāja would sometimes stay in the Mathurā temple. He would play on the mṛdaṅga and do kīrtana for the complete night of Ekādaśī. Otherwise, he would do kīrtana with a pair of karatālas. By offering all your senses to Ekādaśī-devī, you will be completely cleansed. You will be spotlessly pure and will not be haunted by any inappropriate conceptions. You will not insult anyone or collect their faults; you will not have any time to engage yourself in criticizing others. Those who observe Ekādaśī are very fortunate. Especially in our sampradāya, devotees have the serious conviction to follow Ekādaśī. Mahāprabhu Himself requested all the bhaktas to follow Ekādaśī. We therefore observe Ekādaśī very carefully, according to the instructions of Śrīman Mahāprabhu and our Guru-varga.