Vijaya Ekadasi makes her appearance in the month of Phalguna, (February/March) during the dark fortnight.

Sastra, the Guru-varga, and Vaisnavas 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 sadhaka 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.

pracinanam bhajanam-atulam duskaram srnvato me
nairasyena jvalati hrdayam bhakti-lesalasasya
visvadricim-agha-hara tavakariya karunya-vicim
asa-bindu ksitam-idam upaity-antare hanta saityam

Stava-mala, Tri-bhangi-pancakam 2

[O bane of Aghasura, destroyer of sins! When I hear of the intense rigorous sadhana and bhajana performed by great souls like Sri Suka and Maharaja Ambarisa 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 sadhana 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 Brahma down to the most fallen sinners-my heart finds peace and is infused with a ray of hope.]

In previous times, the rsis and maharsis engaged in such excruciating austerities, the like of which cannot be replicated in Kali-yuga. Mostly, the so-called sadhus 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, sadhus 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 sadhana. All forms of enjoyment and recreation are present where many so-called sadhus reside. They give themselves these facilities on the pretext of giving them to God. The real sadhus, 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.

nirapeksa nahile dharma na jaya raksane

Caitanya Caritamrta, Antya-lila 3.23

One cannot protect one’s dharma without becoming indifferent and detached from everything unfavorable. The sadhus 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? Srila Prabhupada Sarasvati Thakura has kindly made this position accessible to all conditioned souls. He arranged for all the souls of this world to engage in nama-sankirtana and bhajana throughout the day. By opening the Gaudiya-matha centers to act as havens from maya, he created sanctuaries for bhajana and yukta-vairagya, appropriate renunciation, and also preached the glories of the holy name everywhere; thus he helped the conditioned souls adopt the mood of saranagati to harinama and hari-seva.

Otherwise, from morning to evening, the hapless conditioned souls cannot complete chanting even sixteen rounds. They chant guru-mantra haphazardly. They cannot offer their puspanjali and obeisances to Tulasi-devi; they cannot perform her arati and parikrama also. It is impossible for them to respect any Vaisnavas. Why? The parents have spoiled the intelligence and character of children by only offering toys and material recreation instead of teaching them proper behavior.

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

By accepting maya-devi’s real mercy, which is the inclination to serve Krsna, 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 nirapeksa devotees are very serious and fortunate. Though materially they may seem to have possessions, still, except for Krsna and His service, they have nothing. They only possess the wealth of service to Krsna, therefore, they are called sadhus. They are attached and engaged in krsna-bhajana.

Maharaja Ambarisa was the emperor of an unparalleled kingdom. He would carefully respect all rsis, maharsis, and brahmarsis. The brahmanas and sadhus were the objects of his highest respect. What does being a real king or raja 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.

Maharaja Ambarisa 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.

Maharaja Ambarisa 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 pumsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratihata
yayatma suprasidati

Srimad Bhagavatam 1.2.6

[The topmost dharma for all mankind is that by which the jiva can attain loving devotional service unto the Supreme Lord Adhoksaja. Such causeless and continuous bhakti will completely satisfy the Lord as well as the self.]

The advisors said, “Maharaja, you have eleven senses given to you by God. Engage your eleven senses in the service of Hrsikesa, 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 Hrsikesa, the master of the senses. Such seva is called devotional service.

Your senses must be absorbed in the service of the Lord, who is the master of the senses. Maharaja, 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 prasadam and blessings, as a result, they will never be against you. You will then be victorious, vijaya, in every respect.”

Maharaja Ambarisa asked, “Who will help me? In this world, who is kind to me? Will any rsi be merciful to me? Will any yogi, brahmana, or sadhu be favorable to me? Will they help me engage my senses continuously in the service of the Lord? Who will take this responsibility?”

Ambarisa Maharaja’s advisors were all exalted sages. They contemplated and discussed among themselves what would be the best course of action. They realized that fulfilling Maharaja Ambarisa’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 rsis discussed various solutions.

After due deliberation, they told Maharaja Ambarisa, “Maharaja, there is one way, which will fulfill your desire. That most precious way is called Ekadasi. Out of causeless compassion, Bhagavan kindly sent Ekadasi-devi. Ekadasi-devi 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 jivas 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 jivas and under her protection, they are never weak and disturbed. They will not run away and become lost within the vastness of this world.”

Maharaja Ambarisa asked, “How can I please her?”

“Pleasing Ekadasi-devi is no difficult task. Every fifteen days, on krsna-paksa or sukla-paksa, Ekadasi-devi appears. You should respect her in the same way you respect the bhaktas, brahmanas and rsis. All your citizens are pleased with you. Now you must also please Ekadasi-devi.”

“How can I respect and please Ekadasi-devi?”

The rsis replied, “On the day of Dasami, 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 Ekadasi, 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 Ekadasi-devi. Then, she will engage all your senses in the service of the Lord by following the limbs of devotion.”

“On Dvadasi, break your fast by honoring caranamrta. 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 brahmanas, sadhus, 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.”

Maharaja Ambarisa arranged a place for the proper observance of Ekadasi. On Dasami, he would travel from his capital city of Hastinapura to Mathura. He had his entourage assemble on the bank of the Yamuna and he invited all the brahmarsis and maharsis, who recited the Vedas, Vedanta, Upanisads, Puranas, Bhagavata, and Ramayana. They started a fire yajna and had everyone participate in nama-sankirtana.

On the day of Ekadasi, they observed a complete fast. They stayed awake the whole night and only drank the bhagavata-rasa of maha-sankirtana. They only drank this kirtana-rasa. And the thought in their mind was, “How can I offer myself to the lotus feet of Ekadasi-devi? May she purify my senses of all contamination and give the qualification to serve the Lord.”

Sukadeva Gosvami told Maharaja Pariksit, “Maharaja, 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 Ambarisa Maharaja used all his senses in the service of the Lord.”

Sukadeva Gosvami then spoke the celebrated verses that aptly describe Ambarisa Maharaja’s service performed with his eleven senses, particularly on Ekadasi:

sa vai manah krsna-padaravindayor
vacamsi vaikuntha-gunanuvarnane
karau harer mandira-marjanadisu
srutim cakaracyuta-sat-kathodaye

mukunda-lingalaya-darsane drsau
tad-bhrtya-gatra-sparse ‘nga-sangamam
ghranam ca tat-pada-saroja-saurabhe
srimat-tulasya rasanam tad-arpite

padau hareh ksetra-padanusarpane
siro hrsikesa-padabhivandane
kamam ca dasye na tu kama-kamyaya
yathottamasloka-janasraya ratih

Srimad-Bhagavatam 9.4.18-20

[King Ambarisa fixed his mind on the lotus feet of Lord Krsna, 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_tulasi 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 manah krsna-padaravindayor–Sukadeva Gosvami described how Ambarisa Maharaja’s mind always dwelled on the lotus feet of Krsna. 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 Ambarisa Maharaja’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.

Vacamsi vaikuntha-gunanuvarnane-He would only speak about God’s glories and specialties. He would never speak gramya-katha. He would never speak inappropriately or hear the useless talk of the village folk.

Karau harer mandira-marjanadisu-with his own hands, Ambarisa Maharaja would clean the hari-mandira, the temple. Did he restrict himself to only cleaning the temple? No, he would also sweep all the pathways of the holy dhama. He would then smear cow dung on all places and purify the environment.

Srutim cakaracyuta-sat-kathodaye-he would only hear the glories of God.

Mukunda-lingalaya-darsane drsau-with his eyes, he would only see the Deity of the Lord. What is an extended form of God’s Deity? All the Vaisnavas. 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 sadhakas also accept Tulasi-devi, Ganga-devi, Yamuna-devi, and the forms of Krsna’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-bhrtya-gatra-sparse ‘nga-sangamam-Ambarisa Maharaja 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.

Ghranam ca tat-pada-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 Thakuraji’s paraphernalia.

Srimat-tulasya rasanam tad-arpite-he would only engage his tongue in tasting Tulasi, caranamrta, and maha-prasada. He would never taste unoffered food. But, on the day of Ekadasi, he would avoid even Tulasi and caranamrta.

Padau hareh ksetra-padanusarpane-he engaged his feet in going on parikrama.

Siro hrsikesa-padabhivandane-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. Ambarisa Maharaja would repeatedly offer pranama to the Lord. What is the benefit in offering obeisance? By offering pranama, the soul is showered with blessings.

Thus, empowered by the order of the Guru-varga, Maharaja Ambarisa engaged all his eleven senses in the service of the Lord and His dear potency, Ekadasi-devi. Pleased by how Maharaja Ambarisa unconditionally offered himself to her, Ekadasi-devi thought, “Maharaja has given everything to me and I have engaged his every offering in the service of the Lord.”

To glorify Maharaja Ambarisa’s service to the Lord and Ekadasi-devi, the pastime between he and Durvasa Rsi manifested. On the night of Ekadasi, Maharaja Ambarisa engaged in kirtana and managed for the completion of a yajna. He had everyone engaged in nama-sankirtana.

At dawn, on the following day of Dvadasi, prasada was arranged for everyone. After Ekadasi was properly observed, all the rsi-maharsis, and the king and his citizens readied themselves to break the fast at the appropriate time. On the day of Dvadasi, after sunrise, there was only a minute’s time to break the fast. Before the time for paran had arrived, the rsi-maharsis performed an abhiseka, arati, and puspanjali while they chanted nama and mantras. After all these ceremonies were completed, they became ready to partake of some prasada as paran. What is paran? It is a mark of respect for Ekadasi-devi when she leaves at a suitable time.

The devotee should pray to and request Ekadasi-devi for her causeless help. With folded hands, he should say, “Devi, you are going now. But, you must give me a little of God’s maha-prasada 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 Ekadasi.

As the Ekadasi-tithi left, the time for paran arrived. Suddenly, Durvasa Rsi arrived at the assembly of Ambarisa Maharaja. Maharsi Durvasa said, “Maharaja Ambarisa, I have arrived. I am very hungry; arrange prasada for me.”

The king replied, “Yes Maharaja, I will do so.”

“But first, I will go and bathe in the Yamuna. Upon my return, we will honor prasada.”

Durvasa Rsi left to bathe in the Yamuna, and the king was left waiting anxiously to break the fast. Durvasa Rsi now became absorbed in remembering God and His lila. After some time had passed, he thought, “I must return quickly now, Maharaja is waiting for me.” But by the time Durvasa Rsi had decided to return, the time for breaking the fast was almost over. Ambarisa Maharaja asked for the counsel of the rsis about the best course of action in Maharsi Durvasa’s prolonged absence.

They said, “Maharaja, honoring caranamrta is not the same as honoring maha-prasada consisting of grains. Also, by honoring caranamrta, you can break your fast and complete the observance of Ekadasi-devi. You mustn’t disrespect Ekadasi by not performing paran. When she is leaving, you must offer pranama and honor caranamrta. And when the Maharsi returns, you can feed him.”

Maharsi Durvasa 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 Ambarisa Maharaja had taken something before him, Durvasa reached the assembly and scolded the king, “You are a ksatriya! A family man! You invite rsi-maharsis, 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!”

Maharaja Ambarisa 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.”

Durvasa Rsi ripped out one of his dreadlocks and threw it on the ground. A blazing demoness, Krtya, emerged from the dreadlock. Her form was the fiery personification of anger. She ran towards Maharaja Ambarisa to burn him to ash, shouting, “Maharaja, you think your senses are strong! You dare disobey sadhus! Now I will give you a presentation.” As the Krtya-raksasi came near Ambarisa Maharaja, 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 Sudarsana, had immediately arrived for the protection of Ambarisa Maharaja. God’s representatives, devotees, and followers, are always protected by the Sudarsana-cakra. In Sudarsana’s presence, the Krtya-raksasi became powerless. She was merely a manifestation of the anger of Maharsi Durvasa, empowered by his austerities. After killing the demoness, Cakra Sudarsana raced towards Maharsi Durvasa. Durvasa was afraid for the first time in his life. He was always fearless for he had brahma-sakti. But, now he had lost his brahma-sakti for his offensive attack on Maharaja Ambarisa. Therefore, he was afraid.

Seeing Sudarsana approach him, Durvasa 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 Maharaja Ambarisa.

Sudarsana chased Durvasa Rsi, but he had no desire to kill him. Sudarsana wanted to speak some sense into Durvasa Rsi, but Durvasa was terrified to speak to Sudarsana.

Durvasa Rsi was not afraid of meeting death. Rather, he was afraid of the offense he had committed. He knew that Sudarsana had come to rectify this offense. Running from Sudarsana, Durvasa fled to Brahma-loka, Siva-loka, and finally reached Visnu-loka. Brahma, Siva, and Visnu each told Durvasa that they are unable to protect him. Why did they not offer him protection?

Lord Visnu told Durvasa Rsi, “If a thorn has pierced your foot, how do you expect it to emerge from your head? Go and beg forgiveness from Ambarisa Maharaja himself. By offending him, you have offended Ekadasi-devi herself. Ekadasi-devi protects the devotees and makes them always vijaya, victorious. Go and beg forgiveness from him.”

While Durvasa Rsi fled to the different planets in an effort to seek shelter from Sudarsana, an entire year passed. When Durvasa Rsi returned to the place he had committed the offense, he was surprised to see that Ambarisa Maharaja stood at the same spot with folded hands. Ambarisa Maharaja prayed to Sudarsana Cakra with the Sudarsana-stuti. Being pacified by Maharaja Ambarisa’s prayers, Sudarsana returned to Vaikuntha. When Maharsi Durvasa approached Maharaja Ambarisa, the king offered his prostrated obeisance to the sage.

The king said with great humility, “I have disturbed you. Please excuse and forgive me.”

Durvasa didn’t pray to Ambarisa Maharaja, but Ambarisa Maharaja offered his heartfelt prayers to Durvasa. These are the rules of sadhus. The sadhus always think, “I am disturbing the people around me.” But Durvasa Rsi didn’t think like this. He felt repentant, but how could he express his repentance? Durvasa Rsi returned to seek the shelter of Maharaja Ambarisa; this was enough. There was no need for him to be punished now. Then Ambarisa Maharaja fed the sage.

We should deeply contemplate why the sadhus give us chastisement. If the sadhu corrects anyone it is an extension of God’s mercy. Was Maharsi Durvasa simply a brahma-jnani and yogi, hardened by tapasya and puffed up with pride? Was he only hungry for his own honor and respect? Was this the cause of his angry outburst at Ambarisa Maharaja? No.

We should understand that Durvasa is also an exalted sadhu. He performed this pastime actually to increase the glories of the devotees of Sri Krsna and Ekadasi-devi. Durvasa Rsi is an eternal associate of Sri Radha and Krsna. He assists in facilitating and enhancing Their lilas. By his blessings and arrangement, Srimati Radhika has the opportunity to daily cook for Sri Krsna in Nandagaon. The gopis themselves offer him so many dishes. As a partial manifestation of Lord Siva, he is one of the greatest devotees. The name Durvasa means-dur – to remove, vasana – material desires. Thus he removes the unwanted anarthas from the hearts of the jivas. His attempted chastisement of Maharaja Ambarisa was to show that, as a king and leader, Maharaja Ambarisa must set the standard for all how to receive sadhu guests. Should sadhu guests be fed second, should they be given the king’s remnants? Durvasa’s chastisement of Ambarisa was also for the purpose of revealing the glory and humility of Maharaja Ambarisa, and for inducing Bhagavan 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.

Hari-katha spoken by Pujyapad Premananda Prabhu.