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Vratas (fasts) as given in the scriptures

The Hindus are profoundly religious people. Their goal of life is self-realisation or attainment of God consciousness. The significance and the philosophy of many of the fasts is enshrined in the pauranic scriptures and their practice.
Fasting controls passion, it checks the emotions and senses also. Just as impure gold is rendered pure by melting it in the crucible again and again, so also this impure mind is rendered purer by repeated fasting.

This section will present the most important fasts practiced by the Hindus through the ages. Read the complete introduction and description of Hindu Fasts

The Shashti Vratas
Pratipad Fasts
Ekadashi Vratam
Shivaratra Vratam
The Kartika Vrata
The Mashopavasha Vratam
Chaturmasyam Fast
Rambha Tritya Fast
Agastyargha Fast
Akhanda-Dvadashi-Vratams
Ananga-Trayodashi Fasts
The Koumuda Vrata
The King of All Vows
The Vow of Monthly fasting
The Nine-Fold Propitiation
The Vow Illuminating A Divine Edifice
Ritu Vratas Or Season Vows
The Monthly Vratas
The Divasa Vratas (During Day)
The Nakshatra Vratas
Vratas Under Various Asterisms
Ashok Puranima Vrata
Shivaratri Fast
Fourteenth Phase Fast
Trayodashi Vratas
The Shravana Dvadashi Vrata
Eight Matris
Four Vrats
Fasts During Moon Phases
Ninth Phase Fasts
10th, 11th & 12th Phase Fasts

Hindu Fasts: The Shashti Vratas

Brahma Said:
Similarly, the god Kartikeya should be worshipped under the auspices of the sixth phase of the moon's increase in the month of Bhadra, Ads of ceremonial ablution, etc., performed on that day, bear immortal fruits- The votary should break his fast the next morning, after having worshipped the Sun-God and sumptuously feasted the Brahmanas. The Mantra to be recited in connection with the solar worship on the occasion, reads as follows:—"Om, 0 Sun, 0 thou the first and permanent light-meteor, that illumine the vast expanse of heaven, the parent of all life on earth and emblem of eternal life, least thou my friend and guide in the universe. Humbly do I lay myself prostate before thy godly presence." The votary should break his fast thereafter on the day of the eighth phase of the moon's increase, and eat nothing but pepper that day. The Vratam is called Maricha Saptami, the reward of its performance being the attainment of all objects in life.

The votary having bathed and lived as an anchorite on the day of the seventh phase of the moon's in- crease in the month of Bhadra, should worship the Sun-God and make gifts of fruits to the Brahmanas. His food that day should consists of nothing but Matulungas or cocoanuts. The fruits should be gifted to the Brahmanas on the occasion by reciting the Mantra, "Be pleased, 0 Sun-God." The Vratam is called Phala-Saptami. It makes it performer the happy possessor of all good things he covets in life. The votary having worshipped the Sun-God under the auspicies of the seventh phase of the moon's in- crease in Bhadra, should make offerings of sweet porridge (Payasa) to the god, and feast the Brahmanas with that article of food.

He should take nothing but milk on the day of the Vratam, and pay money re- munerations to the Brahmanas, who have been feasted on the occasion with food, drink, lambatives, etc., which should be foregone by the votary himself. The Vratam is called Anodana-Saptami, which brings wealth, progeny and creature comforts to its per- former. A person wishing victory in life should take nothing but air on the occasion of the Vij ay a-Saptami, whereas a person with the realisation of any definite object in his heart, should live on Arka leaves on the day.

The performance of the Vratam is rewarded with the fulfilment of all desires of the votary, who is enjoined to refrain from using all kinds of cereals, honey-cakes, utensils made of stone, or of Indian bell-metal, unguents, oils, meat, etc. Moreover he should forewear his cup and the bed of his wife on the day of the fast, which enables its performer to witness the realization of all his desires.

Hindu Fasts: Pratipad Fast

Brahma Said:-
Now I shall describe the mode of practising the Vratas, which should be performed on the days of the first phase of the moon, etc. A votary should take a single meal on the day of the first phase of the moon, and make the gift of a cow of the Kapila species, the next morning. The Vratam is called S'ikhi Vratam, the merit of which leads the performer to the region of the Fire-God, after death. The Vratam should be commenced from the month of Chaitra, and the God Brahma should be worshipped with offerings of perfumes, flowers, and flower-garlands. The wor- ship should be closed with a rite of Homa, and the votary should think himself as to have been already possessed of the good he covets in life. A person seeking personal beauty in his next re-birth, should worship the god with the offerings of flower-gar- lands, etc., on the day of the sixth phase of the moon's increase in the mouth of Kartika, and thenceforth on the same day, each month, for a year. The S'ridhara manifestation of Vishnu should be worshipped in the company of his consort Lakshmi, on the day of the third phase of the moon's wane in the month of S'ravana, Beds, bedsteads, and fruits, etc., should be gifted to the Brahmanas at the close of the worship, which should be conducted by reciting the Mantras, which respectively run as, "Om, obeisance to S'ridhara;" and "Om, obeisance to S'ri." The God S'iva and his consort Uma should be as well worshipped on the third day of the fortnight in the month of Chatra. Offerings of viands and Madanaka should be made to the deities.

The Vratam, which should be commenced from the month of Chaitra, should be practised, for a year for the fruition of the end for which it is undertaken. The God S'iva has given this in- junction to his divine consort. A Vrati should form all adjure the use of salt in his meals, on the day of the third phase of the moon in the month of Phalguna, and refrain from using any, for a year. The Vratam should be closed by making gifts of beds and fur- nished dwelling houses to the Brahmanas. A married couple belonging to the same social order should be sumptuously feasted on the occasion as the proto- type of the divine man and wife, and addressed as, "Be thou propitiated, 0 thou the consort of the god of becoming, etc." He, who performs the Vratam as above described, in translated to the region of Gauri after a prosperous career on earth. The different mani- festations of energy such as, Gauri, Kali, Uma, Bhadra, Durga, Kami, Sarasvati, Mangala, Vaishnavi, Lakshmi, S'iva and Narayani, should be successively worshipped on the day of the third lunar phase, each month, whereby the performer would never know the pangs of separation and bereavement. The Vrati should fast on the day of the fourth phase of the moon's in- crease in the month of Magha, and give measures of sesame seeds to the Brahmanas, taking nothing but sesame water that day.

The Vratam should be per- formed on the same day, each month, for a period to two years, the rewared of its performance being a peaceful and undisturbed life on earth. "Gah Svaha" is the principal Mantram, which should be used in the worship, and the rites of Shadanganyasa, etc., should be duly performed. The Gayatri Mantram sacred to the god of this worship (Ganapati) reads as follows, "Om, let us know the long-eared deity; let us meditate upon the Self of the god with protruted lips, may the tusked-one lead us to do the same." Burnt offerings of sesame seeds should be made to the god, and his divine cohorts should be likewise worshipped as follows:—"Obeisance to Gana, obeisance to Ganapati, obeisance to Kushmand'aka, obeisance to Amogholka, obeisance to Ekadanta, obeisance to Tripurantaka-rupi." After that, S'yamadanta, Vikaralasya. A'haves'a, and Padmadanshtra, should be worshipped. After that, the votary should laugh, and clap his hands and dance round the divine image for the propitiation of the god.

The reward of thus worshipping the god, for a year, on the day of the fourth phase of the moon's increase, each month, is erudition, opulence, fame, longevity and a large progeny. The God Gana should be worshipped on a Monday marked by the four phase of the moon's increase, and rites of Japa and Homa should be duly per- formed thereafter, the reward of the performance being an immunity from the calamities of the world, and a glorious residence in heaven after death. By worshipping the god Vignes'vara on the day of the fourth phase of the moon's increase with offering of sugar, laddukas and other articles of confectionary, a man becomes the happy possessor of all earthly good things in life. By worshipping the god with the offerings of Damanaka flowers, the votary is blest with the pleasures of fatherhood. The God Gana may be worshipped under the auspices of the fourth phase of the moon in any month of the year by reciting the Mantra which reads as, "Om, obeisance to Ganapati." The Mantra specifically sacred to the deity, should be as well recited on the occasion; and libations of clarified butter, cast into the fire, the reward of the performance being an immunity from all earthly ca- lamities and the enjoyment of all good things, which this life can possibly offer.

The man. who worships the image of the God Vinayaka and addresses him in any of the following names, viz., the worshipped one of the gods, the one-tusked deity, the god with the protruted lips, the three-eyed or the three-mouthed one, the blue-necked celestial, the large-bellied god, the dreadful one, the lord (succourer) of distress, the dusk-coloured deity, the young moon Vinayaka, the lord of the Gangas and the elephant-faced one, attains to an elevated status after death, and becomes entitled to the privilege of heaven in the capacity of a liberated Self. The intelligent votary, who worships the true import of any or all of the above said epithets, witnessess the relisation of all his heart left objects.

The divine serpents Vasuki, Tahshaka, Kaliya, Manibhadraka, Airavata, Dhritarashtra, Karkataka, and Dhananjaya, should be bathed with clarified butter, etc., in either of the blessed month's of Shravana, Bhadra, A's'wina or Kartika and under the auspices of the fifth phase of the moon's increase. The ser- pents named Ananta, Vasuki, S'ankha, Padma, Kamvala, Karkotaka, Shankhaka, Kaliya, Takshaka, and Pingala, should be worshipped in each month of the year. A votary by worshipping these eight celestial serpants in the light fortnight of Bhadra, is liberated from the trammels of rebirth. The pictures of these celestial serpents should be drawn on each side of the door of the house under the auspices of the fifth phase of the moon's increase in the month of Bhadra, and the household should invoke and worship the divine snakes by name, in each of them. Milk and clarified butter should be offered to the images of snakes on the occasion, inasmuch as it would ward off the danger of snake bites in the household. The Vratam is called Dashtoddhara (prophylasis against snake bites) Panchami.

Hindu Fasts: Ekadashi Fast

Said the Divine Grand Father:
The king Mandhata managed to the undisputed lord of three worlds by practicing the Ekada's fasts of yore. Hence one shall fast both on the eleventh days of the light and dark fortnights. The queen Gandhari fasted on the day of the tenth phase of the moon, and lost her hundred sons in consequence. Hence one shall not fast on the eleventh day of the fortnight. Even in spite of the dictum that the god Hari presides over the day when the moon is both in her tenth, and eleventh, phases, one should fast on the day of the twelfth phase of the moon, and break it on the day following.

One shall fast on the day marked even by a Kala of Ekdaashi, or on the day when the moon is successively in her eleventh, twelfth, and thirteenth, phases. The king Rukmangada used to keep vigils on the nights of the two Ekadashi's and hear the Puranas recited to him by the holy sages, in consequence whereof he was liberated from the trammels of life and ascended to heaven after death.

Hindu Fasts: Shivaratra Vratam

Brahma Said:-
I shall now describe the mode of practicing the Shivaratra Vratam, the performance of which confers all wished-for blessings on the practiser. The goddess Gouri learnt it of yore from the god Mahadeva, the lord of all created beings. The god said:-"He who keeps a vigil and worships the god Rudra on the night of the fourteenth phase of the moon's wane which comes between the months of Magha and Phalguna, becomes entitled to the pleasures of life and the liberation of self. The god Mahadeva emancipates the votary from the chain of necessary existence in the instance, as the god Keshava does on the occasion of an Edadasi Vratam.

Once upon a time, the vicious Sundara Sena, the king of the country of Arvuda, went out, with his dogs, on a hunting excursion in the forest. But the day wore on and night came without any game even being sighted. The hunter, hungry and jaded with the dev's trouble sat down weary and watchful in a bower on the bank of a pool on the hill-brow. But lo, there happened to be a phallic emblem in that bower, and the leaves of the Vilva tree, which was shaken by the impact of the hunter's body as he strove to lie down on the ground, rustled and fell in heaps over the emblem, without his knowledge. The fowler fetched water from the pool and sprinkled it over the floor of the bower to lay down the dust; and drops of water thus dribbled down over the head of the emblem from the tips of his fingers. Suddenly there fell down a shaft from his quiver on the ground, and the fowler crawled on his all fours to lift it up, when unknowingly he touched the emblem with his chest. Thus he touched and bathed and worshipped a phallic emblem on the night of the Vratam. which he passed in a vigil, though for quite a different purpose.

The fowler returned home on the following morning and took his meal with his wife and children. So years came and years went away, and the fowler died a natural death at the end of his appointed days, when the emissaries of Death came to take his unclean spirit in fetters to the mansion of their lord. But lo, my own warders sprang upon them, and overpowered them in the scuffle that ensued, and finally brought him, a free and unfettered spirit, to my own special region of bliss (Shiva-loka) in the company of that faithful dog which watched by him on the night of the chase in the bower."

The votary shall practise self-control on the day of the thirteenth phase of the moon's wane, and worship the god Rudra by praying as follows:-"Next night, I will keep a vigil in thy honour, 0 lord, and worship thee and meditate on thy divine self. I under- take to perform a Homa ceremony and give alms to the poor for the glorification of thy honoured name. I will fast on the day of the fourteenth phase of the moon's wane, and break it on the day following for the emancipation of my self. Be thou my help in that, 0 thou, the origin-less, all-pervading deity. The phallic emblem should be bathed with the compositions known as the Panchagavyam and the Panchamritam, and worshipped by reciting the Mantram running as, "Om, obeisance to Shiva." Libations of clarified butter containing rice. Vrihi, sesame seeds and little morsels of the cooked sacrificial porridge should be cast into the fire, after which the closing libation should be cast. The votary shall hear the legend of the Vratam recited by the priest, and worship the god once in each quarter of the night and recite the sacred Mantra till the break of dawn, when he shall bid farewell to the deity by asking his pardon as follows:-"I have safely and peacefully fulfilled this vow by thy grace, 0 thou the lord of the three worlds. Most humbly do I dedicate the merit of these performances to thy self. I supplicate thy grace, 0 lord, I have invoked thee on the occasion of my Vratam, now I beseech thee, 0 lord, to go back to thy mansion from whence thou hast come. Thy very presence has absolved me of all sins. Graciously accept my humble offerings, 0 thou the god of the gods, who art the origin, stay and goal of all created beings, and kind and com- passionate to all."

Thus the Vratam should be practised for twelve consecutive years, the reward of which is fame, opulence, kingdom and progeny in this life and residence in the region of Shiva after death. The Vratam may be practiced as welt on the same night in each month of the year, and should be closed by feasting a dozen hermits and by illuminating the temple of the deity, by which a perpetual residence in heaven may be ensured.

Hindu Fasts: Kartika Fast

Brahma Said:-
1 shall mow enumerate the Vratas which are to be practised in the month of Kartika. Avotary of Vishnu shall take his ablution and worship his deity each morning. The votary shall take a single meal each day, or shall live on alms in connection with the practising of any Vratam in the month of Kartika. In the alternative, he shall live on vegetables or on a milk regimen, whereby he shall be exonerated from all sins, will witness the realisation of all his wished for objects, and ascend, a stainless spirit, to the region of heaven after death. A Vratam, practised at any time in honour of the god Hari, ranks foremost in respect of merit; and specially so in the one, performed when the sun is in the winter solstice. The Chaturmasyam is the greatest of all annual Vratas, while the one, practised in the month of Kartika and known as the Bhishmapanchakam, is better than the former. The Bhishmapanchakam Vratam should be practised on the day of the eleventh phase of the moon's in- crease in the month of Kartika, in connection with which the practiser shall thrice bathe each day, worship the god Hari, and propitiate his departed manes with the offerings of barley corn.

Further he shall observe a vow of silence; perform the rite of ceremonial ablution, with a solution of Panchagavyam in sacred water, unto the god Hari; and annoint his image with camphorated unguents. A Brahmana votary, under the circumstance, shall continuously bum, for five days, incense sticks made of Guggulu and clarified butter, and dedicate viands, edibles and Paramannas (a kind of sweetened rice porridge) to the god, and cast hundred and eight libation of clarified butter into the sacrificial fire by repeating the Mantra which runs as, "Om, obeisance to the god Vasudeva."

On the first day. the feet of the divine image (Vishnu) should be worshipped with lotus flowers; its knees, with the Vilva leaves on the second; its navel, with sandal paste on the third; its shoulders, with the Java flowers and Vilva leaves on the fourth; and its head, with the Malati flowers on the fifth. The votary shall lie down on the bare ground during the entire term of the Vratam and successively take the five components of Panchagavyam, vis., one on each day of the worship, taking the entire compound (Panchagavyam) on the fofth night. By practising the vows as above described, a man becomes entitled to the pleasures of the two worlds.

The performance of the Ekadasi Vratam is imparatively obligatory on all, a breach being sinful and degrading. A man shall observe a fast on the eleventh day of the fortnight, whether light or dark, inasmuch as it tends to absolve him of all sins, precludes the chance of his ever visiting the shades of Haydes and makes him entitled to the beatitude of the region of Vishnu. A man observing a fast on the eleventh day of the fortnight, shall break it on the twelfth, and resume his usual mode of living on the night of the thirteenth. A day entirely marked by the eleventh phase of the moon, should be regarded as permeated with the blessed Self of Hari. The day on which the moon is both in her tenth and eleventh phases, should be regarded as consigned to the de- mons. Hence fasting on such a day is prohibited.

The votary shall break his fast on the twelfth day of the fortnight. The performance of an Ekadasi Vratam is never affected by the personal unclean- ness incidental to the death or birth of one's agnates. Fasts, which are to be made on the fourteenth, or on the first day of the fortnight, should be respectively observed on a day when the moon exists for a while in her preceding phase. The same rule holds good in respect of Dvitiya, Chaturthi, Panchami and Shasthi Vratras.

Hindu Fasts: The Mashopavasha Vratam

Brahma Said:- Now I shall describe the mode of practicing the vow of a month's privation, which is the best of all penances. It is imperatively obligatory on women, anchorites and forest-dwelling hermits lo practice the penance. The votary shall undertake the vow, first on the day of the eleventh phase of the moon's increase in the month of As'vina, and which is to be continued for the next consecutive thirty days. He shall invoke the help of the god Hari for the successful termination of his vow by reciting the prayer which reads as follows:- "I undertake this vow in thy presence, 0 Vishnu. From this date, I shall worship thee fasting continuously for a month each day until the day of thy rising from slumber. I shall practice this vow from the twelfth day of the moon's increase in the month of As'vina to the corresponding day of the month of Kartika. May I not be accused of the sin of a broken vow if I die in the interim, and may my Vraiam be deemed complete by thy grace even under the circumstance."
The penitent shall thrice bathe each day, and worship the god Hari with the offerings of perfumes, etc. during the term of the Vraiam. He shall abjure the use of oil and unguents during the period, and break his vow on the day of the twelfth phase of the moon's increase in the month of Kartika. The god should be worshipped at the close of the Vratam: and the Brahmanas, sumptuously feasted; after which the penitent shall break his fast. Milk may be taken by the penitent in the case of his fainting during the fast without any apprehension of breaking his vow, the reward of its observance being enjoyment of creature comforts in this life, and residence in heaven in the next.

Hindu Fasts: Chaturmasyam Fast

Brahma Said:-
Now I shall describe the mode of practising the Chaturmasyam Vratam, The vow should be first undertaken on the eleventh day of the moon's increase in the month of Ashad'a, or on the day of the full moon therein, after having duly worshipped and supplicated the god Hari as follows:—"May the Vratam which I have, this day, undertaken in thy presence, 0 lord, come to a successful termination, by thy grace and will. Kindly deem it complete, 0 Janard'ana, even if I be not spared to fulfil it as now vowed for."

Thus having worshipped and addressed the god, the votary shall get himself initiated into the acts of subsequent meditation and penitence. The sins of a man, who wishes to practise this vow for the satisfaction of the god Hari, are annihilated. He who bathes and takes a single meal each day during the four months under discussion, ascends, a pure and undefiled spirit, to the region of Vishnu. A Brahmana, who is well-versed in the Vedas and abjures oil, wine, women, and animal food for these four months, goes to the region of Vishnu, by practising the present Vratam, and attains to that stage of self-liberation which is called Sayuyayam (lit.-to be in perpetual touch with the Supreme Self) Even by fasting for a single night during the season, a man is transformed into a god, after death.

By fasting for three consecutive days during the season, a man is sure to be translated to Shveta- dvipa, after death. An unsolicited emancipation waits the man who practises a Chandrayana Vratam during the period. By practising a Prajapatyan during the period, a man attains to the region of Vishnu. The performance of a Paraka Vratam under the circumstance, is attended with the same result. The votary shall live on powdered barley (Shaktu), barley gruel, milk, curd or clarified butter, or on alms during the entire term of the vow, which may be substituted for cow's urine, barley gruel or the Panchagavyam. He shall forego the use of all pot herbs, fruits, roots and vegetable juices. He who practises the vow as above indicated shall attain to the region of Vishnu.


Hindu Fasts: Rambha Tritya Fast

Brahma Said:
Now I shall deal with the mode of practising the Rambha-Tritiya-Vratam which brings good luck, and opulence to the votary and blesses him with the pleasures of fatherhood, etc. The votary shall fast on the third day of the moon's increase in the month of Margas'ira, procure water and the blades of the sacred Kusha grass, and worship the goddess Gouri with offerings of Vilva leaves and tooth-brushes made of Kadmava twigs. In the month of Pousha he shall take nothing but camphor on the day of the Vratam and worship the goddess Girisuta (the mountain-daughter) with the offering of Kuruvaka flowers, Krisharas and tooth- brushes of Mallika twigs. In the month of Magha, the votary shall live on a butter regimen on the day of the penance and worship the goddess Subhadra with the offerings of Kalhara flowers, Mandas, and imaginary tooth-brushes formed of the spirit of song and harmony (Gitimayi).

In the month of Phalguna, the votary shall take nothing but barley gruel after the Puja on the day of the vow, and worship the goddess Gomati with the offerings of S'askulis and tooth-brushes of Kunda stems. The goddess Vis'alakshi should be worshipped with the offerings of Madhavi flowers and Krishras, and the votary shall take curd after that and dedicate tooth-brushes of Tagara twigs to the goddess. The S'rimukhi manifestation of the deity should be worshipped with Karavikara flowers in the month of Vais'aka, the votary eating nothing but the polens of As'oka flowers and dedicating tooth- brushes of As'oka twigs to her, therafter. The Narayani manifestation of the goddess should be worshipped in the month of Jaishtha with the offerings of treacle (khanda) and lotus lilies; and the votary shall take nothing but cloves after the Puja on the day.

The goddess Madhavi should be worshipped with the offerings of Vilva leaves in the month of A'shad's. The god- dess S'ri should be worshipped in the month of S'ravana with the offerings of Kshirannam and tooth-brushes of Audumvara twigs. The votary shall take nothing but sesame seeds and offer tooth-brushes of Tagara twigs, after that, to the goddess. The goddess Uttama should be worshipped in the month of Bhadra with the offerings of tooth-brushes of Mallika twigs. The votary shall take nothing but S'ringada after the Puja on the day. The goddess Rajaputri should be wor- shipped in the month of AVvina with the offerings of Java flowers; and the votary shall eat nothing, but Jiraka on the night of the Vratam. The goddess Padmaja should be worshipped in the month of Kart'ika with the offerings of Jati flowers, fruits, viands, and Krisharas and the votary shall take nothing but the Panchagavyam, that day.

The Vratam should be thus celebrated for a year and closed by feasting a Brahmana pair and distributing confections made of clarified butter to the Brahmanas. After that, Uma and Mahes'vara should be worshipped with the usual ceremonial rites; and gold, silver, confectionaries, clothes, and um- brellas should be given to the Brahmanas, the night of the final celebration being spent in songs and revelry.

Hindu Fasts: Agastyargha Fast

Brahma Said:-
Now I shall describe the mode of practising the Agastyargha-Vratam. The vow should be celebrated on the three days immediately before the sun passes into the sign of Virgo. 0 thou holy sage, an image of Agastya, should be made of Kasha flowers, and worshipped inside a water-pitcher. The Argha offer- ing should be duly made to it and the votary shall pass the night in vigil and divine contemplation.

He shall fast that day and worship the image with the offerings of curd, sesamum, fruits and flowers and formally dedicate the vessel containing the Argha offering to the god. The vessel should be tinged with five colours (containing rice powders of five colours) and filled with bits of gold and silver and the seven kinds of cereals, technically known as the Saptadhanyam, besmeared with curd and sandal paste. The Argham should be finally offered by reciting the Mantra which reads as follows:—"I make obei- sance to thee, 0 Agastya, who art the offspring a Mitra and Varuna, and hence retain in thy self the principles of ether and water. I make obeisance to thee, (0 Agastya,) who art hoary as the Kasha flower and wast born in a pitcher."

Even women and Shudras are admitted to the privilege of practising the vow as above described. The votary shall forego all fruits, rice meals, and vegetable juices during the observance of the vow, which should be closed by feasting and making gifts of water- pitchers with bits of gold to the Brahmanas. The successive observance of the vow for seven years is rewarded with the realization of one’s all wished for ends.

Hindu Fasts: Akhanda-Dvadashi-Vratam

Brahma Said:-
Now I shall describe the mode of practising the Akhanda-Dvadashi-Vratam, the merit attending it performance enables the votary to enjoy divine beatitude in life. The votary shall take nothing but the Panchagavyam (the five kinds of articles obtained from a cow such as, milk, etc.,) on the day previous, and fast on the twelfth day of the moon's increase in the month of Margas' irsha, spending it entirely in the worship of the god Vishnu. Five metal vessels filled with Vrihi corn, should be gifted away to the Brahmanas each day for the four successive months commencing from the date.

The votary shall pray as follows:-"May the merit of all good and pious acts done by me in my seven prior incarnations continue one and indivisible, 0 lord. May all my pieties continue whole and undivided as the universe is, and just as thou art the one and indivisible spirit which runs through all." Vessels filled with powders of freed barley corns, should be gifted away by him in the month of Chaitra; and bowls filled with clarified butter, in the month of Shravana. Earthly bliss and the pleasures of fatherhood are the rewards of the vow in this life, and an elevated status in heaven, in the next.

Hindu Fasts: Ananga-Trayodashi Fasts

Suta Said:-
0 Vyasa, the vow of Ananga-Trayodashi falls on the thirteenth day of the moon's increase in the month of Margas'irsha; and the god Shiva should be worshipped on the day with the offerings of Dhustura flowers and toothbrushes of Mallika twigs. The votary shall live on honey on the day of the worship in the month of Pousha and make offerings of a variety of confectionaries to the god of love, and worship the god Yoges'vara (Shiva) with Vilva leaves, tooth-brushes of Kadamva twigs, sandal-paste and S'uskulis (Puris and Kachouris). The god Nateshvara should be worshipped with Kunda flowers; and strings of pearls and offerings of Purikas and of Plaksha twigs as tooth-brushes should be made to him. The god Vires'vara should be worshipped with Maruvaka flowers in the month of Phalguna and offerings of sugar, pot herbs and Mandas should be made to him. 0 holy sage, together with the twigs of a Chuta tree as tooth-brushes. The votary shall take nothing but comphor on the day of worship in the month of Chaitra, when the Surupa manifestation of the god shall be propitiated with the offerings of S'uskulis and tooth-brushes of Vata twigs.

In the month of Vais'aka, the god S'ambhu should be worshipped with the offerings of Modakas and As'oka flowers and confections made of treacle as well as tooth- brushes of Audumvara twigs, and nutmeg should be dedicated to him by reciting the Mantra which reads as, "Obeisance to Maharupa." The god Pradyumna should be worshipped with Champaka flowers in the month of Jaishtha; and tooth-brushes of Vilva twigs should be offered to him. The votary shall take nothing but cloves on the day of the Puja in the month of Ashada and worship the god with the flowers of Apamarga. Tooth-brushes of Agaru twigs should be offered to the god by reciting the Mantra which runs as "Om, Obeisance to the god Uma-bhadra. The god should be worshipped with the offerings of Karavira flowers, clarified butter and cushions in the month of S'ravana, and tooth-brushes of Karavira twigs should be dedicated to him with the repetition of the Mantra which reads as "Om, Obeisance to the mace-bearing god who is without any origin."

In the month of A's'vina the god should be worshipped with the offerings of Vakula flowers, cakes and tooth-brushes of Madhavi twigs which should be dedicated to him by reciting the Mantra which runs as, "Obeisance to the god who is the source of perpetual genesis." The Suradhipa (the lord of the celestials) manifestation of the god, should be worshipped in the month of A's'vina when offerings of Champaka flowers, Modakas, and tooth- brushes of catechu twigs should be dedicated to him. The god Rudra should be worshipped in the month of Kart'ika with the offerings of tooth-brushes of Vadari twigs. At the year's end, the Puja should be closed with the offerings of milk, pot herbs and lotus flowers to the deity.

The votary who has been living a life of strict continence from a few days before the date of the worship, shall worship the image of the god of love on a golden throne with the offerings of flowers, perfumes, etc.; and a thousand oblations of Vrihi and sesame seeds should be cast into the sacrificial fire in his honour. The votary shall pass the night is songs and festivities and again worship the god on the morrow, making gifts of bed, cushions, umbrellas, shoes, clothes and metal-utensils filled with seeds, to the Brahmanas. After that, he shall feed the cows and the Brahmanas and think himself as a man who has accomplished the ends of his life. The vow should be thus practised for a year, after which it should be closed. The Vratam under discussion is called Ananga- Trayodashi, a due performance of which is rewarded with health, opulence, a beautiful wife and the blessings of paternity.

Hindu Fasts: Koumuda Fast

Said The God Of Fire:
Now I shall describe the precess of practising the Koumuda Vrata, which should be first undertaken by observing a fast on the day of the eleventh phase of the moon's increase in the month of Karticka, by reciting the Mantra which runs as- "Hence forth I shall practise the Koumuda Vrata, by observing a fast and worshipping the god Hari for a month, whereby I shall be liberated from the bonds of life, after a happy and prosperous career on earth." Similarly the image of the god should be smeared with sandal-paste, and pasted Saffron and worshipped with the flowers of Kalhar, Malati and lotuses. The Vrati should observe the vow of absolute silence during the continuance of the Vrata, cause oil-lamps to be kept lighted before the god, day and night, and offer oblations to him consisting of porridge, cakes, etc., which should be dedicated to the god by reciting the mantra run- ning as "Om obeisance to Vasudeva." The Brahmanas should be feasted, and the god should be worshipped on each day of the month till the day of his wakening. A man by observing such a vow of fast, attains greater merit than what is acquired by practising the preceding Vratas.

Hindu Fasts: The King Of All Vows

Said The God Of Fire:
Now I shall describe the process of practising the king of all the Vratas, viz the vow of Bhishma Panchakam, which should be practised on the day of the eleventh phase of the Moon's increase in the month of Karticka. The penitent should observe a vow of silence on the occasion, bathe thrice every day and perform such a rite of ablution for the five successive days from the day of the first observance of the vow, and offer libations of water to the gods and his departed manes, containing the seeds' of five different sorts of Vrihi and sessamum orientale.

The rite of ablution should be done unto the image of the god Hari, with the composition known as the Panchagavya and the Panchamrita. The body of the idol should be smeared with sandal-paste etc., and crystals of scented gum resin soaked in clarified butter, should be burnt before it. Day and night, and lamps should be kept lighted before the image, and obla- tions of sweetened porridge should be offered to the god whom it represents. The Vrati should repeat hundred and eight times the Mantra, running as "Obeisance to the god Vasudeva," and cast into the sacrificial fire, an equal number of libations of clarified butter, containing seeds of Vrihi and sessamum, by repeating the six- lettered Mantra of the god, followed by the term of obeisance (Svaha). On the first day of its observ- ance, the feet of the god should be worshipped with lotuses, the regions of his thighs and keen-joints on the second day, with the leaves of a Bel tree; the umbilical region on the third day with Bhringaraja; with the flowers of Vana and Java and the leaves of a Bel tree on the fourth, and with the Malati flowers on the fifth day.

The penitent should sleep on the bare floor during the continuance of the Vratra, and take cowdung, the urine of a cow, curd, milk and the composition known as the Panchagavya, respectively on the first (Ekadashi), second, third, fourth, and the fifth day of its observance. He should break his fast in the night of the following full moon, whereby be would be liberated from the trammels of life, after a happy and prosperous career on earth. The Vrata is named after the hero (Bhisma) who practised it in the by- gone age, and attained the god Hari through its merit. The supreme Brahma is to be worshipped in all the Vratas, which has the observance of a fast as its essential condition.

Hindu Fasts: The Vow of Monthly Fasting

Said The God Of Fire:
Now I shall describe the process of observing the best of the Vratas of a month's fast. 0 thou holy sage, a man belonging to the orders of Yoti, or Vanaprastha, as well as a widowed wife, should practise the abovesaid Vrata, after having performed the sacrifice known as the Vaishnava Yajna. and obtained permission of his or her spiritual preceptor in that behalf. The fast should be observed under conditions, laid down under the head of the Krichchha Vratas described before, or otherwise as the observer would be capable of.

The Vrata should be first un- dertaken on the day of the eleventh phase of the moon's increase in the month of Ashvina, and thenceforth the observer should go on fasting for thirty days continuously, by reciting the following verses. "This day forward I shall fast and worship thee, 0 Vishnu, for thirty days continuously till thy wakening in the month of Karticka. May this Vrata undertaken by me, be deemed complete, 0 lord, in the ven of my dying in the course of its observance or before the day of thy wakening.".

Each day, the practiser of the Vrata should thrice bathe in the course of its observance, thrice worship the god Vishnu with offerings of flowers and per- fumes etc., recite the Gita sacred to the god, and meditate upon his immutable self. He should give up all profane talks, forego all pecuniary concerns, keep himself aoof of the company of all men not practising a similar Vrata, nor engage in conversation with the wicked and the evil-doers. The full term of its observance (thirty days) should be spent in a divine edifice, and the Brahmanas should be feasted at its close, on the completion of the worship on the day of the twelfth phase of the moon. Then the observer of the vow should pay remunera tions to the Brahmanas and break his fast. A man by practising the Vrata, as above indicated, becomes entitled to enjoy the pleasures of heaven as an emancipated spirit, for the period of thirteen Kalpas.

The ceremony, known as the Vaishnaba Yajna, should be performed at the close of the Vrata, and gifts of a pair of cloths, a metal pot, a seat, an umbrella, a prepared holy thread, a pair of shoes and a Yogapatta, should be made to each of the theirteen Brahmanas invited on the occasion. A golden image of the god Vishnu should be worshipped in a bed with clothes etc. and a Brahmana should be addressed as follows "Through the grace of Vishnu, I stand absolved of all sin, 0 thou twice born one. I shall ascend the region of Vishnu, and ultimately become merged in the essence of that deity." Then the Brahmana would reply as follows- "Depart and Depart, 0 thou who art wise with the wisdom of god. Go to the sinless region of Vishnu, and stay there, shaped after the image of that God." Having thus addressed the Brahmana, the observer of the Vrata, should make a gift of the bed with the golden image, to his spiritual preceptor.


The practiser of such a Vrata, redeems the souls of his relations, remove up to the hundredth degree, and carries their souls with his ownself into the region of Vishnu. Even the country dwelt in by such an observer of a month's fast, becomes blissful and sinless, not to speak of his Vandhus and relations. Thickened milk and clarified butter may be safely given to a penitent, falling down in a swoon while observing the Vrata, without any fear of breaking or vitiating his vow, since clarified butter permitted to be taken by a Brahmana on such an occasion, does not detract its merit and since Vishnu, the maker of all medicinal remedies, pardons the guilt of taking fruits, edible roots, thickened milk and medicines administered by the preceptor is such an emergency.

Hindu Fasts: The Nine-Fold Propitiation

Said The God Of Fire:
Now I shall describe the process of performing the worship, known as the Nine-fold propitiation (Navavyuharchanam) as narrated by the god Hari to the holy sage Narada. The gods Vasudeva and Shankarshana together with the Vija Mantras a and a (an) sacred to them, should be worshipped at the centre of the lotus-shaped mystic diagram. The god Pradyumnya should be worshipped in its southern petal, the god Anirudhya with the Vija Mantra "As" (3T:) in the petal at its south-west. The Mantras running as "Om obeisance to Narayana" at its west, "Om obeisance to that eternal Brahma" at its north western petal, as well as the Mantra, running as "Ksham Vishnu, Kshoum Nrisinhaka."

Similarly the boar manifestation of Vishnu should be worshiped in the petal at its north, as well as at the doors of the diagram, situate at its west and the north east. Simi- larly the Mantra running as "Kam, Tham, Sam, Sham, Garutman Purvavaktra" should be located and worshipped at its south, the Mantra running as "Kham, Chachalim, Vam, Hum Fut," and "Kham, Dham, Pham, Sham" at its north. Likewise the Mantra running as "Vam, Nam, Mam, Ksham Kshoum" and "Dham, Dam, Bham and Ham" should be located and worshipped in the Mandala. The Mantras running as "Gam, Dham, Bham, Ham Pushti" (the goddess of health) and the Vija Mantras particularly sacred to the god, should be respectively worshipped on the north and the south of the mystic diagram. The Mantras running as "Dham Vanamala" (the garland of wild flowers worn by the god Vishnu, emblematic of the different worlds and solar systems), the Shrivatsa-mark on the breast of Vishnu, as well as the gem Kousthiibha with the Mantra "Sam, Ham, Lam, Chachahm, Tarn and Dam" held sacred to it, should be worshipped on the west of the divine seat (Peetha). The ten Angapujas of the god Vishnu, should be duly performed, while the Ananta manifestation of the deity, should be worshipped below the mystic diagram, by reciting the Mantra running as "Obeisance to Ananta." The gods such as Mahendra etc., should be duly wor- shipped, and the ten Anga-pujas should be respec- tively done unto them. The four pitchers (Ghatas) should be placed at the four gates of the mystic diagram, such as the east etc., and the latter gods should be invoked and worshipped over them. The gates of the diagram, as well the sky hangning as a canopy over it, should be consemplated as perme- ated with the essence of the Vija Mantras, respec- tively known as the fire, the wind, and the Moon Vijas.

Subsequent to that, the preceptor should contem- plate his psychic self as having pervaded the univer- sal space, and the Mantra known as the Atma Vija as dropping down with the moon-beam, saturated with the crystal drops of ambrosia, and entering his body from the above. Then he should deem himself as the absolute subjectivity (Purusha), evolved out of that mysterious Vija, and hold himself identical with the god Vishnu. Then he should contemplate the twelve parts of his body, such as head, heart, the taft of hair on his crown, etc., as having been permeated with the essence of that mystic Vija (Anga Nyasa), enveloping him as an armour. Similarly the twelve different parts of his organism, such as the breast, the head, the tuft of hair on his crown, back, and eyes, should be again contemplated as assigned to the Vija Mantras, sacred to the god and perme- ated with their essence. The preceptor should simi- larly contemplate his two hands, as assigned to and permeated with the Astra Mantras sacred to Vishnu, and cause a similar Nyasa to be practised by his disciple in his own body.

A mental worship of the god Hari, requires no flowers or offerings like the one made on the mystic diagram (Mandala). A strip of cloth should be tied round the eyes of the disciples, and they should be asked to throw flowers on the mystic diagram, di- vided into petals or chambers on which the names of the different manifestations of Vishnu, had been previously written. The disciples should be respec- tively named after the gods, on whose chambers the flowers cast by them, would fall down. The precep- tor should cause the disciples to be seated on his left hand side, and successively cast into the conse- crated fire, hundred and eight libations of clarified butter, containing the seeds of Vrihi grass and sessamum orientale. Again a thousand libations should be of- fered into the sacrificial fire, for the purification of the body of the disciple. Similarly a hundred liba- tions should be offered for the propitiation of the different manifestations of the god Navavyuha, after which the fine libation should be cast into the Homa- cavity. Thus a preceptor should initiate his disciples into the mysteries of the spiritual world, while they in their turn should worship him with presents and remunerations.

Hindu Fasts: The Vow Illuminating A Divine Edifice

Said The God Of Fire:
Hear me, 0 Brahman, Course on the process of practising the Vrata of illuminating a divine edifice with lighted lamps (Dipadana Vrata), by observing which a man attains salvation after a prosperous career on earth. By illuminating the house of a Brahmana or an imaged deity for a year, a man becomes pos- sessed of all his wished for objects. Similarly by lighting such edifices for four months continuously, or by illuminating them in the month of Karticka, a person goes to the region of Vishnu or ascends heaven. There is no Vrata which can or will ever excel this rite of giving lighted lamps, in respect of merit. The man, who illuminates a divine edifice as above indicated, becomes the father of a large and happy family, and enjoys health and good fortune.

His eyes become keen and lustrous, while angels throng to glorify his name in heaven on his sojourn to that region after death. Out of a hundred wives of the king Charudharma, the ruler of the world, Lalita, the daughter of the king of Vidharba, was able to win and monopolize the live of her husband, through the merit of observing such a lamp-giving Vrata. Lalita used to light up the divine edifice of Vishnu with thousands and thousands of lamps, every night. The co-wives of the queen, asked her to describe the merit of practising such a Vrata, whereupon she narrated as follows: -

Lalita Said:-"In by-gone times, the holy sage Maitreya was a priest in the service of the king of Souvira, and he caused a temple to be built and dedicated to Vishnu, on the banks of the Devika. I was a she-mouse at the time, Oh ye my beloved sisters, living in a hole in a sequestered nook of the adytum of the temple. One day Maitreya caused a lighted lamp to be placed in the interior of the temple, which growing dimmer and dimmer every mo- ment, was about to be put out. Out of my natural dread for cats in that mouse-existence of mine, I came out of the hole, nudged the wick of the lamp with the tip of my nose, and re-excited the faint light about to be blown out by the wind. Even through the merit of such an involuntary act of piety, behold me, metamorphised into a princess and a favourite with the king, my husband, in my present existence. 0 ye sisters, I enjoy this high station, these pleasures and riches of royalty as fruits of the pious act of illuminating the divine edifice of Vishnu, though unintentionally done by me in my previous existence, and therefore it is, that each night I cause thousands and thousands of lamps to be lighted in the Vishnu temple, simply because I remember (Jatismara) the records of my previous birth.

By illuminating a divine temple with lamps on the day of the eleventh phase of the moon, a man is able to reside blissfully in heaven. The stealer of such a lamp is afflicted with dumbness and locomotorataxy in his next rebirth, and is doomed to suffer incessant nameless agonies in the dark and bottom- less abyss of perdition. The messengers of the god of death, asked these miscreants mourning their fates and filling the confines of the nether regions with wails and doleful sounds, "What is the good, 0 thou benighted souls, of wailing now ? What does it avail a being to cry his eyes out in hell, over the misdeeds and acts of inequity, foolishly and wantonly committed by him in his human existence ?

The human life is the culminating stage of all animal existences on earth, and it is by going through thou- sands and thousands of necessary cycles of animal- existence, that a being is evolved out as a man. Wherefore then, should a man forget such a memo- rable fact of his existence?-and wherefore should he indulge in sensuous pleasures which are nothing but the cravings of the animal nature which he could not very well cast off even then? If the highest good in human life is to secure as much creature-comforts as possible, or to madly run in pursuit of those articles that pander only to the senses, if its highest glory is to raise much sand and dust in a whirligig of contending passions,-wailing and wailing alone, needs must be the necessary corollary, the inevitable sequel to such an existence, when transplanted to these regions. You are eating only the bitter fruits of your own misdeeds on earth.

Why did you not think at the time of seducing other men's wives, that the fond and clandestine embrace of a false wife, (dearer it might have been for the very stealth), the warm and the fluttered up-heavings of a fair but frail heart, beating with the vibrations of hurried footsteps of a fugitive god flying therefrom, it might have carried for the time being into stagnant life, a fiendish flow of unnatural stimulation, but were sure to prove as gall and worm wood within these confines ? A moment's pleasure, a moment's gratification of the senses, is sure to be followed by millions and millions of years of extreme agony and excruciating pain. Instead of crying "Mother, 0 mother," in anguish and darkness why don't you sing the blessed name of Hari ? 0 you the defilers of your neighbour's beds ! Does the name lie so very heavy on you tongues ? As a spark of fire can be always obtained from the tiny flame of a lighted lamp, so a small lamp, lighted out of a love of god, goes much way to illumine the path of a soul in the darkness of death. An equal portion of misery falls to the lot of a man who is not inclined to offer such lighted lamps to the god, and steals them, dedicated by others, instead. Why should I mourn now when I have offered thousands and thousands of them ?" (10-18).

Said the Fire God:-Having heard these words from the lips of Lalita, the co-wives of the queen began to illuminate the temple of Vishnu in the night, and ascended heaven through its merit. Thus by offering lighted lamps to the god, a man acquires greater merit than by practising the Vrata (19).

Hindu Fasts: Ritu Vratas Or Season Vows

Said The God Of Fire:-
Now I shall describe the process of practising the Ritu-Vratas, Vratas peculiar to the different sea- sons of the year, which grant enjoyment in this life and salvation in the next. By making gifts of fag- gots in each of the four seasons such as the Rains, etc., and by giving a cow and a quantity of clarified butter at its close, a Brahmana is said to practise the Agni-Vrata. Similarly, the Sarasvati-Vrata should be observed by practising absolute silence for a month, and by making gifts of bells, clothes, sessamum orientale and pitchers, full of clarified butter, to the Brahmanas at its close, whereby the penitent would attain absolute felicity. Thus by bathing for a year, in the composition known as the Panchamrita and by making the gift of a cow to a Brahmana at its close, a man becomes a king in his next existence.

The practiser of the Vishnu-Vrata, should offer edibles to the God Vishnu, on the day of the eleventh phase of the moon's increase in the month of Chaitra, and observe a fast on the day of its observance, whereby he would be able to sit at the golden feet of that deity. The man who eats porridge and makes the gift of a couple of cows to a Brahmana, is said to observe the Devi-Vrata, the result of such an observance being the increase of wealth. The man who practises for a year, the Vrata of eating his meals after dedicating them first to the souls of his departed manes, becomes a king.

I have finished describing the process of practising the Varsa-Vratas, now I shall descourse on the ways of observing the Sankranti Vratas (Vratas to be practised on the occasion of the sun's passing over to a new zodiacal sign.) The man who keeps a vigil in the night of a Sankranti, goes to heaven after death, a similar result being obtained by worship- ping the God Shiva and the sun-god, on the occasion of an Amavasya occurring on a Sankranti day. Again by washing the image of the god Keshava with Jets of clarified butter on the day of the sun's first appearance on the Tropic of Cancer, the worshipper becomes absolved of all impieties, a twentytwo Pala weight of clarified butter being used in that divine ablution. A similar merit is acquired by per- forming the rite of ablution unto the image of the god Keshava with jets of thickened milk and clarified butter, on the occasions of the sun's twice passing over the equator (Vishuba).

Now I shall describe the process of performing the Uma-Vrata, which should be practised only by female penitents, on days of the third or the eighth phase of the moon's increase, the Vrata consists in worshipping Uma and Maheshvara. whereby a woman susually becomes lucky and is never subjected to feel the pangs of separation from her consort. The woman, who duly worships the sun-god, takes birth as a man in her next existence.

Hindu Fasts: Monthly Fast

Said The God Of Fire:-
Now I shall describe the process of practising the Masa Vratas (vows which should be observed in the different months of the year), which grant enjoy- ment in this life and salvation in the next. The wise and the intelligent should forego the use of oils and unguents during the four months, commencing from the month of Ashada. Similarly by foregoing the use of flowers and salt in the month of Vaishaka, and making the gift of a cow to a Brahmana, a man acquires a sovereignity in this life. A man by ob- serving a fast, extending over a period of month, and making the gift of a cow to a Brahmana, should practise the Vrata known as the Bhimavrata.

By bathing every day in the morning during the month of Ashada, a man becomes merged in the essence of Vishnu, the same result being obtained by making gifts of treacle and a cow in the months of Chaitra and Vaishaka. The greatest of all observers of vows, the husband of the goddess Gouri, practised the abovesaid Vrata of treacle, on the day of the third phase of the moon. The man who practises the Nakta Vrata (Breaking one's fast in the night) in the month of Margashirsha;

goes to the region of Vishnu. The Vratas known as the Vrata of a single meal each day (Ekabhakta), the Dvadashi-Vrata, and the Tila-Vrata should be practised for four consecutive months (1-5).

By practising Vratas during the four months com- mencing from the month of Shravana, a man is able to witness the realisation of all his heart-felt desires. The resolution of practising the Chaturmashya Vratas spoken of before, should be first solemnly made, by fasting on the day of the eleventh phase of the moon in the month of Ashada. The god Hari, manifest as the sun god, should be worshipped under the auspicies of the continuance of that luminary in the sign of cancer, and by riciting the following prayer " I undertake this vow, 0 lord, in thy presence, may this come to a safe termination through thy gracious pleasure, 0 Keshava. May this vow be deemed as complete even in the event of my dying before it reaches its goal."

Thus a Brahmana should abstain from taking all animal- food, forego the use of oils and unguents, and worship the god Hari for three days by observing a fast on each alternate day, whereby he would attain the region of Vishnu. A man, by practising the vow of silence (Mouni-Vrata) and the one known as the Chandrayana, goes to the region of Vishnu and becomes an eman- cipated spirit in the end. Similarly, by practising the Vrata known as the Prajapatya, while living on a diet of powdered wheat and barley, a man ascends the heaven after death. Again by drinking milk sim- ply, or by living solely on the composition known as the Panchagavya or on roots and vegetables, a man goes to the region of Vishnu after death. Simi- larly the man who abstains from all meat, lives on a diet of barley, on forgoes the use of all sweet articles, attains the god Hari (6-13).

Now I shall describe the process of performing the Koumuda-Vrata, which should be practised in an empty stomach in the month of Ashvina. The god Vishnu should be worshipped in the Vrata, occur- ring on the day of the twelfth phase of the moon's increase. Lotus and other water-flowers and Naividyas illuminated by lamps of oil or clarified butter, should be offered to the god. The god Vasudeva should be worshipped with garlands of Malati flowers, and by reciting the Mantra running as "Om obeisance to Vasudeva." Thus by practising a fast for a month in connection therewith, a man acquires piety, worldly prosperity, wealth and salvation, in short, every thing he sets his mind upon (14-15).

Hindu Fasts: Day Fast

Said The God Of Fire:-
Now I shall describe the process of performing the Divasa Vratas. First hear me discourse on the process of practising a Dhenu Vrata (a cow-giving Vrata), which should be practised by making the gift of a cow, whose mouth and tail had been covered over with plated gold. The penitent should drink clarified butter only on the day of its observance, whereby he would attain an elevated station in the next world. Similarly, by living simply on clarified butter for three consecutive days, and by making the gift of a golden Kalpa tree, a man attains the Supreme Brahma. By making the gift of a twenty two Pala weights of earth encased in a golden casket, a man goes to the region of Rudra. Brahmanas should be feasted, and gifts of clothes, beddings, seats, umbrellas, vessels, and holy threads, should be made to them with the following prayer. "May all that which has been made defective in this difficult vrata, through my ignorance or omission, be remediaed and made up, through your gracious benediction." A man by practising such a Vrata, ascends the region of Vishnu, after a long and prosperous career on earth.

Now I shall describe the process of practising the Karticka Vrata, which grants enjoyment of earthly pleasures, and salvation after death. The Vrati should eat only the composition known as the Panchagavya, on the day of the tenth phase of the moon's in- crease in the month of Karticka, fast on the following day, and worship the god Vishnu, whereby he would go to the region presided over by that deity. By making gifts of five goats to a Brahmana and by breaking his fast in the night for three consecutive days, a man attains the highest felicity. In the Vrata, known as the Krichachah Mahendra, the Vrata should drink milk only for the first three nights, fast on the next three, and practise the Vrata on the day of the sixth phase of the moon's increase in the month of Karticka.

Similarly in the form, known as the Krichachah Bhaskara, the penitent should live on curd on the day of the eleventh phase of the moon's increase in the month of Karticka, and drink milk on the next five days, whereby he would acquire immense wealth In the Santapana Vrata, the diet of the penitent should consist of wheat, articles made of wheat potherbs curd, thickened milk, clarified butter and water, on the day of the fifth phase of the moon.

Hindu Fasts: Day Fast

Said The God Of Fire:-
Now I shall describe the process of performing the Divasa Vratas. First hear me discourse on the process of practising a Dhenu Vrata (a cow-giving Vrata), which should be practised by making the gift of a cow, whose mouth and tail had been covered over with plated gold. The penitent should drink clarified butter only on the day of its observance, whereby he would attain an elevated station in the next world. Similarly, by living simply on clarified butter for three consecutive days, and by making the gift of a golden Kalpa tree, a man attains the Supreme Brahma. By making the gift of a twenty two Pala weights of earth encased in a golden casket, a man goes to the region of Rudra. Brahmanas should be feasted, and gifts of clothes, beddings, seats, umbrellas, vessels, and holy threads, should be made to them with the following prayer. "May all that which has been made defective in this difficult vrata, through my ignorance or omission, be remediaed and made up, through your gracious benediction." A man by practising such a Vrata, ascends the region of Vishnu, after a long and prosperous career on earth.

Now I shall describe the process of practising the Karticka Vrata, which grants enjoyment of earthly pleasures, and salvation after death. The Vrati should eat only the composition known as the Panchagavya, on the day of the tenth phase of the moon's in- crease in the month of Karticka, fast on the following day, and worship the god Vishnu, whereby he would go to the region presided over by that deity. By making gifts of five goats to a Brahmana and by breaking his fast in the night for three consecutive days, a man attains the highest felicity. In the Vrata, known as the Krichachah Mahendra, the Vrata should drink milk only for the first three nights, fast on the next three, and practise the Vrata on the day of the sixth phase of the moon's increase in the month of Karticka.

Similarly in the form, known as the Krichachah Bhaskara, the penitent should live on curd on the day of the eleventh phase of the moon's increase in the month of Karticka, and drink milk on the next five days, whereby he would acquire immense wealth In the Santapana Vrata, the diet of the penitent should consist of wheat, articles made of wheat potherbs curd, thickened milk, clarified butter and water, on the day of the fifth phase of the moon.

Hindu Fasts: Nakshatra Fasts

Said The God Of Fire:
Hear me, 0 Brahman, discourse on the process of observing the Nakshatra Vratas, (vows to be observed under the auspicies of different asterims) which are as follows:-The god Hari should be worshipped during the ascendency of each of the twentyseven asterisms, by which the worshipper would have all his objects and desires fulfilled and realised in life. The god Hari, manifest as the Nakshatra Purusha (an imaginary figure whose body is supposed to be composed of the clusters of asterisms, grouped so as to form its different parts) should be worshipped in the month of Chaitra. The legs of the god (Nakshatra Purusha) should be worshipped under the auspices of the asterism Mula, while the regions of his groins should be worshipped under the benignant influence of the asterism Rohini. The knee-joints of the divine figure, should be wor- shipped under the auspices of the asterism Ashivini, while the regions of its two things, should be worshipped under the influence of the asterisms Ashadas.

The public region of the divine image, should be worshipped under the auspicies of the asterisms Purvas and Uttaras, while the region of the waist, should be worshipped under the influence of the asterisms known as the Krittikas. Similarly the sides of the figure, should be worshipped during the ascendancy of the asterisms known as the two Bhadrapadas, while the regions of its armpits should be worshipped, when the asterisms known as the Revatis would ascend a similar altitude in the skies. The cardiac region of the image, should be worshipped under the influence of the asterisms known as the Anuradhas, while its back should be worshipped during the ascendancy of the asterisms Dhanistha. The arms of the divine figure, should be worshipped, when the asterisms known as the Vishakas would be ascendant, while its figure should be worshipped under the blissful influence of the asterisms, known as the Punarvasus.

Similarly, its finger-nails should be worshipped under the auspices of the asterisms, known as the Ashleshas, while the region of its throat should be worshipped under a similar condition of the asterisms, known as the Jesthas, Likewise the ears, face, tips of teeth and mouth of Vishnu should be respectively worshipped under the benignant influences of the asterisms, known as the Shravana, the Pushya, the Svatis, and the Varuna. In the same manner, the nose, the eyes, the forehead, the hairs, and the complexion of the divine image, should be respectively worshipped under the auspices of such asterisms as the Magha, the Mrigashira, the Chitra, and the Ardra. The god should be invoked and worshipped on a pitcher, full of molasses. Gifts of beds, cows and money, should be given to the Brahmanas as remuneration for their officiating as priests at the ceremony or for attending the same as onlookers.

Each month, the observer of the vow, known as the Shambhavayaniya Vrata, should worship the god Vishnu manifest as the Nakshatra Purusha (the astral figure) who is but an incarnation of the divine essence of Shiva. The Vrata should be practised in the month of Karticka, and Magha under the auspices of the asterisms, known as the Krittika or Mrigashira, from which the months have respectively derived their epithets, and address and god Hari by such names as "Keshava," "Achyuta" etc, or by invoking his presence as "obeisance to Keshava" and "Obeisance to the god who suffers no waste" (Achyuta). The penitent should recite the prayer, running as "I shall practise the "Shambhavayanikam Vratam, by worshipping the god Hari, present in the presiding asterism of the month, and which makes the life of its observer, a run of continuous pleasures, and grant him salvation after death. I invoke the presence of the god Hari, who contained in himself the water on which floated the seeds of a potential universe, and who, though eternally existant, suffers not the ravages of time, and grants health and longevity to his votaries.

During the four months, commencing from that of Karticka; boiled rice and potherbs should be offered to the god, Krishara (rice and pulse boiled together with spices) in the months such as Phalguna etc., while sweet porridge should be offered in the months of Ashada., etc., the Naividyas, after being dedicated to the deity in the night, should be made over to the Brahmanas. The penitent should bathe in water saturated with the composition known as the Panchagavya, and live on the same substance on the day of observance of the vow. An article offered to a god and kept behind his image, becomes a Naividya, while flowers etc, become Nirmalyas, simultaneously with their offering. The Vrata should be closed with the following prayer:-"! make obeisance to thee, 0 lord-may my sins grow more and more atenuated and my pieties grow more and more, every day. 0 thou god who knowest no waste, may my wealth, possessions and progeny suffer no decrease and become unnumbered and endless instead. 0 Achyuta, as thou art greater than the greatest of beings, as thou art the Supreme Soul, absolve me of all impieties, and may the wishes of my heart take fruit in this life. Be pleased, 0 thou the waste less (Achyuta) protector of the universe, grant me the fulfillment of my desires and make me waste less as thy own self, 0 thou the immeasurable spiritual light, 0 thou the best of beings." A man by worshipping the god as above indicated, for seven consecutive years, enjoys all the comforts of the world and becomes as emancipated spirit after death.

Now I shall describe the process of performing the Ananta Vrata, which is one of the greatest of the boon conferring Nakshatra (astral) Vratas. The god Hari should be worshipped under the auspicies of the asterism Mrigha shira in the month of Margashirsha, the penitent living on the urine of a cow on the day of its observance. The god Ananta (infinite) grants infinite merit and enjoyment in the next birth of the ob- server. Infinite merit is acquired by the observance of such a vow, and infinite enjoyment follows in its wake which knows no waste or satiety, and the heartfelt desires of the penitent are realised hundredfold in his next existence.

The Vrati should break his fast in the night after the worship, and should not take any thing containing oil, the Homa being continuously performed for four months with libations of clarified butter. By taking nothing else than clarified butter on the day of its observance, a Vrati ascends the region of the Rudra manifestation of the god Shiva after death. Likewise, the man who practises the Triratra Vratas, (a Vrata or a fast of three nights) each fort- night, by taking a single meal on each day of its observance, becomes the master of unbounded wealth. Similarly by practising each month, the Vrata as above indicated, a penitent goes to the region presided over by the god Ganapati. Thus by practising the Vrata in honour of the god Janardana, a man is enabled to live in the same region with Vishnu, in the company of the souls of all his friends and relations.

The penitent should first observe the vow (Triratra Vrata) on the day of the ninth phase of the moon's increase in the month of Magha; and hundred times repeat the Mantra, running as "Om obeisance to the god Vasudeva." Only a single meal should be taken on the eighth day of the moon's increase (on the day immediately preceding the day of observance), then a fast should be for the next three days. The god Vishnu should be worshipped on the day of the twelfth phase of the moon's increase in the month of Karticka, and the Vrata should be duly practised on the same day. The Homa should be performed with libations of clarified butter, containing grains of Shali rice, while it should consist of clarified butter simply in a similar ceremony undertaken in the month of Shravana. By performing Homa ceremonies as above indicated, Mandhata was able to perpetuate his memory as the venerable Juvanashva.

Hindu Fasts: Vratas Under Various Asterisms

Said The God Of Fire:
Now I shall describe the process of practising the Vratas, which coming on the different days of the week or on days marked by the different asterisms and astral combinations (Vara Vratas). By bathing in the washings of the drugs known as the Sarvoushadhis under the auspicies of the asterisms Hasta or Punarvasu, a man is sure to attain bliss in this life. Similarly, by performing Shraddha ceremonies in honour of one's departed manes, a man enjoys unbroken health in the course of his seven successive rebirths. The Vrata known as the "Vrata after the heart of the Sun," should be practised on the occasion of the sun's passing over to a new sign of the zodiac on a Sun- day.

Such a Vrata should be practised on each night marked by the asterism Hasta for a year, whereby the penitent would be entitled to enjoy al the com- forts of the world. Similarly by seven times practis- ing the Vrata, which should be observed on Mon- days marked by the asterism Chitra, the life of a man becomes a continuous run of pleasure and en- joyment. Likewise by performing the Vrata, which should be practised on the nights or seven Wednes- days, marked by the asterism Vishakha, a man be- comes able to get rid of the baneful influences of planets, and secures their good graces in return. Similarly by worshipping the Jupiter, the preceptor of the gods, on seven Thursdays marked by the asterism Anuradha, and by breaking his tasts on the nights of each of such seven days, a Vrati derives the same benifit as narrated in the preceding instance. In the same manner, a man becomes free of the evil influences cast by malignant planets, by worshipping the Venus and the Saturn, on seven Fridays and Saturdays, respectively marked by the asterism Jestha and Mula, and by breaking his fast in the night as laid down before.

Hindu Fasts: Ashok Puranima Fast

Said The God Of Fire:
Hear me discourse on the process of practising the Ashoka-Purnima-Vrata, in which the Bhudhara manifestation of the god Shiva, as well as the earth- goddess should be worshipped. The Vrata should be first undertaken on the day of the full moon in the month of Chaitra, and practised on the occasions, of all subsequent Pumimas for a year. The rite of Vrisotsarga should be performed on such a Tithi in the month of Karticka. The penitent should break his fast in the night, which should be spent in vigil. By practising such a Vrata, a man goes to the region of Shiva after death. This is what is known as the Vrisha Vrata. Libations of water and cakes of obsequis offered to one's departed manes on the occasion of the Amavasi (day of the new moon), known as the Pitri Amavasi, last them for enternity. By observing fasts and pro- pitiating the souls of his departed ancestors for a year, a man becomes purged of all sins and ascends heaven after death. Similarly by worshipping the birthless deity (Narayana) on the day of the full moon in the month of Magha, a man is able to witness the ful- filment of all his heartfelt desires.

Now I shall describe the way of practising the Savitri Vrata, which should be observed on the day of the new moon in the mouth of Jaistha. The femala Vrati should fast for three consecutive days on the occasion, and worship Savitri the model of chastity, with the grains known as the Saptadhanya, under- neath a Vrata tree, on the above said Tithi. Damsels should join hands in a merry-go-round and dance and sing round the Vata tree, fondly embracing (Kanthasutra) and worshipping it with pasted saffron.

They should return home on the morrow, dress up and dedicate platefulls of offering by repeating the Mantra "Obeisance to Savitri and Satyavana," and make them over to the Brahmanas. On the same day, the pious Brahmanas should be treated with sumptuous repasts, and the penitent shall break her fast. Farewell should be bid to that model wife (Savitri), by reciting the Mantra which runs as "Be pleased, 0 thou goddess Savitri." A damsel practising such a Vrata becomes exceptionally fortunate.

Hindu Fasts: Shivaratri Fast

Said The God Of Fire:
Now I shall describe the process of practising the Shivaratri Vrata, which makes a man the envied possessor of all the good things of the earth and liberate him from the cycles of necessary existences. The observer of the vow (Vrati), should observe a fast and keep a vigil in the night on the occasion of a dark Chaturdashi, occurring between the months of Magha and phalguna, and pray as follows "I shall practise the Vrata, known as the "ShivaRatri Vrata," fast on the day of its observance keep a vigil in the night and worship the god Shiva, "I invoke the lat- ter diety who blesses his votaries with earthly pros perky and emancipates their souls after death.

I make obeisance to the god Shiva, who serves as a boat in taking the benighted souls across this stream of life. Salutation unto Shiva, the absolute pacific soul,-who increases the progeny of men, and crowns their devotion with kingdoms and principalities, success in life, health and erudition, and opens the gate of heaven to his votaries. Increase my piety, augment my possessions, 0 lord, and may I have the envied goods of the world in abundance and the capacity to enjoy them. May I thrive in fame and happiness, and may I ascend heaven and work out the liberation of my soul, through the merit of my virtues, growing more and more every day".

Hindu Fasts: Fourteenth Phase Fast

Said The God Of Fire:
Now You shall describe the process of practicing the Vratas, which should be observed on the days of the fourteenth phase of the moon’s wane or increase (Chaturdashi). A Vrati should observe a fast and worship the god Shiva, on such a Tithi in the month of Karticka, by respectively observing and performing which for a year, he would be long lived and able to enjoy all the comforts which this world offers. Similarly a Vrati should practise self-control and live on fruits only, on days of the third, eighth, twelfth, or the fourteenth phase of the moon's increase in the month of Magha, and worship the god Shiva, subsequently foregoing the taste of all fruits till the completion of the vow, whereon fruits etc., should be given to the Brahmanas. The Vrata thus practised, is known as the Fala-Chaturdashi, preference being given to the latter Tithi in respect of its observance.

Likewise a penitent should fast and worship the god Shambhu on the days of the eighth or the four- teenth phase of the moon's wane or increase, (night being the proper time for its observance on both the occasions), whereby he would be the happy possessor of all things worth-having in human life, and secure an elevated existence after death. Poles should be set up with streamers unfurled therefrom, in honour of the god Mahendra (the great Indra), on the occasion of the dark Chaturdashi in the month of Karticka, and the god should be invoked and worshipped over the flagposts described above. The Vrati should take special care in bathing and absolving himself of all inipieties that day, whereby he would attain eternal felicity. Subsequent to that the Ananta manifestation of the god Hari, should be worshipped on the day of the fourteenth phase of the moon's increase in the same month.

The god, as well as the waters of the ocean which forms his abode, should be represented by the blades of holy Kusha grass, tied up in knots, and the penitent should prepare a cake with pasted Shali and powdered sun-dried rice. Half of the cake should be given to a Brahmana, while he should take the other half himself. The history of the origin of the Vrata, should be recited and heard on the bank of a pond and a string of thread should be tied round the wrist or the throat of the Vrati, by reciting the following distich. "Lift me, ever sinking in this bottomless ocean of miserable births, oh thou Vasudeva, whose image is but the eternal time and infinite space. Break, oh break the fetters that bind me down to successive rebirths, and I bow down to thee, oh god".

Hindu Fasts: The Trayodashi Vratas

Said The God Of Fire:
Now I shall discourse on the process of performing the Trayodashi Vratas. First I shall narrate the history of the Ananga Trayodashi. The Vrata was first practised by the god of love, on the day of the thirteenth phase of the moon's increase, in the month of Magha, by worshipping the god Hara. The Vrati should take honey on the day of the observance, worship the god Hara, and perform the essential Homa ceremony, by casting libations of clarified butter mixed with sessamum and sun-dried rice into the sacrificial fire.

Thus by propitiating the god Yogeshvara with a Homa, on such a Tithi in the month of Pousha, as well as by worshipping the god Maheshvara in the month of Magha after having eaten no other thing than Mouktika, the penitent would ascend heaven after death. Similarly a Vrati should take water sim- ply and worship the god Kakola on such a Tithi in the month of Phalguna, and live on camphor and worship the god Maheshvara on a similar Tithi in the month of Chaitra, whereby his fortune would take a better turn.

Similarly, the penitent living on a diet of Jati fruits simply, should worship the god Maharupa, on such a Tithi in the month of Vaishaka, while on a similar occasion, he should worship the god Pradumnya in the month of Jaistha, by eating cloves simply. Likewise the observer of the vow, should worship the husband of the goddess Uma in the month of Ashada, and live upon the washings of sessamum orientate, on the day of observance, while he should take nothing but perfumed water on a similar occasion in the month of Shravana and worship the trident-bearing god (Shulapani).

Similarly the Sadyojata manifestation of the god Mahadeva, should be worshipped in the month of Bhadra, and the penitent should propitiate his spiritual preceptor as well. Likewise a Vrati should worship the lord of the celestials in the month of Ashvina, and drink the washings of gold on the day of its observance. The god Visheshvara should be worshipped in the month of Karticka on a similar Tithi, and the penitent should eat nothing else than the plant known as the Madanaka, duly cooked and prepared. The Shiva manifestation of Shambhu, should be worshipped in the month of Agrahayana or at the close of the rainy season, covered over with the leaves of a mango tree. Clothes and other wearing apparels should be offered to the god on the occasion, and gifts of cows, beds, umbrellas, pitchers, shoes and juicy and luscious edibles, should made to the Brahmanas.

The Vrata, known as the Kamatroyodashi, should be practised on the day of the thirteenth phase of the moon's increase in the month of Chaitra as follows. An image of the celestial elephant known as Ashoka should be painted with red lead, and the Vrati should worship the same at each night fall throughout the year, whereby he would obtain all his wished for objects in life.


Hindu Fasts: The Shravana Dvadashi Vrata

Said The God Of Fire:
Now I shall describe the process of performing the Shravana Dvadashi Vrata, which should be per- formed on the day of the twelfth phase of the moon's increase in the month of Bhadra. By observing a fast on the occasion of such a Dvadashi, marked by the asterism Shravana, a man performs the greatest of all the Vratas. The full merit of the observance of such a Vrata, would be derived, by bathing at the confluence of running streams. By making gifts of occasion of the conjuction of the Mercury and the asterism Shravana, a man acquires the greatest merit that can be derived from gifts. Though otherwise forbidden, a man should observe a fast on the occasion of the Shravana Dvadashi, and take his meals on the morrow (Trayodashi), by reading the following prayer.

"I worship thy golden image, 0 thou Dwarf manifestation of Vishnu, in this pitcher of water. I shall take my meals on the next day and worship the Dwarf manifestation of Vishnu, who wields a discus and a conch shell in his hands, in this pitcher of water, covered over with a pair of white clothes, beside which an umbrella and a pair of shoes have been offered to thee. I wash with pure and holy water as well as with the washings of Pachamrita, the image of Vishnu who carries a stick and an umbrella. Om obeisance and obeisence to Vamana. I offer this Argha to thee, oh thou god of the gods, and who art worshipped by all persons, worthy of such Argha offerings. Grant me creature-comforts in abundance and salvation. Bless me with sons, may fame spread over the world, and make me the master of all sorts of wealth. I offer this perfume with obeisance to the Dwarf manifestation of Vishnu." The Homa ceremony should be performed with the above said Mantra. The head of the image of Hari, should be worshipped by repeating the Mantra which runs as "Om obei- sance to Vasudeva." Similarly the face of the god, should be worshipped with the Mantra "Om obei- sance to Shridhara" (the receptacle of all beauty or prosperity). Likewise the throat of the divine image, should be worshipped with the Mantra, running as "Om obeisance to Krishna." In the same manner, the breast and the hands of the imaged deity, should be worshipped by repeating the Mantras, respectively running as "Om obeisance to Shripati (the husband of the goddess Lakshmi) and "Om obeisance to Sarvastradhari (the weilder of all arms)." Similarly the umbilical region of the image as well as its waist, should be worshipped by repeating the Mantras, re- spectively running as "Obeisance to the all-pervad- ing deity" (Vyapaka) and "Obeisance to the dwarf manifestation of Vishnu." Likewise the public re- gion and the groins of the imaged deity, should be respectively worshipped by repeating the Mantras, running as "Obeisance to the progenitor of the uni verse," flowers being offered at its feet with the Mantra of "Om obeisance to the lord of all".

Articles fried in clarified butter, as well as pitch- ers, full of curd, should be offered to the deity. A vigil should be kept up in the night, and the per- former of the Vrata should bathe at a confluence of the rivers, on the day following. The god should be worshipped with flowers and perfumes, and the ob- server of the vow should recite the following prayer, by offering a hundful of flowers to the deity. "I make obeisance to thee, oh thou protector of the universe (Govinda), who art but another manifestation of the Mercury and the asterism Shravana in conjuction. Destroy all my sins, and bless me with the enjoyment of all sorts of comforts.

Be pleased with me, oh Janardana, every moment of my existence. The dwarf-manifestation of Vishnu is the counsellor and the giver of all articles of gift. It is the dwarf manifestation of Vishnu, that takes gifts at my hands, and makes me the happy possessor of all things. Again and again I make obeisance to him." The Brahmanas should be feasted and remunerations should be given to them, whereupon the observer of the vow would break his fast.

Hindu Fasts: Worship Of The Eight Matris On The Eight

Said the God of Fire:
Since the God Brahma worshipped the Matris on such a day, the eight Matris should be worshiped on the day of the eighth phase of the moon’s wane in the month of Chaitra. By worshipping Krishna on such a day in the month of Chaitra, a man becomes the master of fabulous wealth.

Now I shall describe the process of performing the Vrata, known as the Krishna-Ashtami, which should be performed on such a day in the month of Magha. In a pure spirit, the penitent should fast in the night, by simply taking a dose of the cow's urine, sleep on the bare floor, and worship the god Shankara. On such a day as stated above, the penitent should worship the god Shambhu, in the month of Pousha, by taking clarified butter; while he should worship the god Maheshvara in the month of Magha, by living on a diet composed of thickened milk, on the day of observance of the vow. Similarly the penitent should eat the seeds of sessamum orientale on the day of the eighth phase of the moon in the month of Phalguna, and worship the god Mahadeva. The diet of the penitent on such a day in the month of Chaitra, should consist of barley, the manifestation of the god Hara to be worshipped on the occasion, being Sthanu. Similarly the penitent should worship the Shiva manifestation of the god, on such a Tithi in the month of Vaishaka, by taking only a handful of the washings of Kusha grass.

The manifestation of Hara to be worshipped on such an occasion in the month of Jaistha is Pashupati, and the penitent should drink only the washings of Shringa, that day. In the month of Ashada, the penitent shall eat the dung of a cow on a similar occasion, and worship the Ugra manifestation of the deity, Sarva being the deity to be worshipped on the day of the vow (Vrata) in the month of Shravana, the diet of the observer consisting only of Arka. Similarly the Vrati shall worship the Tramvaka manifestation of the god, in the month of Bhadra, eating only the leaves of a Bel tree on the night of observance of the vow. The Vrati shall worship the Isha manifestation of the god Hara, in the month of Ashvina, eating rice on the occasion of the Vrata, and the Rudra manifestation in the month of Karticka, taking nothing else than curd on such an occasion. The Homa ceremony should be performed at the close of the year, and the god should be worshipped in the mystic diagram (Mandala), where by the Vrata would be completed. Gifts of cows, clothes, and gold should be made to the preceptor and the Brahmanas. A man, by doing as above indicated and making the necessary prayer in connection therewith, enjoys all the pleasures of life and attains salvation after death. The man who breaks his fast in the night on the occasion of all the Ashtami Tithis in a year, and makes gifts of cows to Brahmanas at the close of the Vrata, goes to the region of Indra.

Now I shall describe the process of performing the Sargati Vrata, which should be practised on the occasion of an Ashtami Tithi, occurring on a Wednesday either in the dark or in the light fortnight of a month. The Vrati (penitent) should not take anything but molasses that day. Men, who observe the vow on the Tithi and in the manner, indicated above, never know any break down in their fortune. The pentient should live on a food, prepared* with eight times the quantity of rice as would becontained in the hollow of the palm covered over with the last three fingers. The rice should be served on mango leaves knitted together and spread over with the blades of Kusha grass. The goddess Amvica should be worshipped with all her retinue and divine appendages, and the observer of the vow should make gifts of rice mixed with Karkati, after having heard from the preceptor the history of the origin of the Vrata, which is as follows:-"Once on a time, there lived a Brahmana whose name was Dhira.

Dhira had a wife name Rambha. a son named Koushika, a daughter named Vijaya, and a bull named Dhanada. Koushika, in the company of other cowherds, used to take the bull to the pasturage every day. One day while he was bathing in the Ganges, thieves came and took away the bullock. On coming out of the water. Koushika did not find the animal, and so he and his sister Vijaya, went on and on in its quest, until they came unto a lake where they found the damsels of heaven, diving and plunging in water in frolics and sports. Whereupon, Koushika who was hungry and fatigued with a long journey, asked the damsels for food, and they replied that as he was a guest, he would have food on his having performed the Vrata. Koushika practised the Vrata as directed, regained the bull through its merit, and did ample justice to the victuals spread before him. Then Koushika and his sister Vijaya went to Dhira with the bull. Dhira gave Vijaya in marriage with the god of death and died. Koushika in turn became the king of Ayodhya, through the merit of practising the Vrata in question. Now it so happened, that Dhira and his wife were doomed to suffer the torments of hell, on account of their misdeeds in life, and so Vijaya wept and wept for many a sad and disconsolate night, implored her lord with many a tears and weeping caresses to liberate her sire from that doleful region, and behold her astonishment to find him, the next day, out on a hunting excursion. Vijaya asked him how he had been set

free. Whereupon the lord of death replied, that the soul of Dhira had been set at liberty from the confines of hell, only through the merit of two Vratas, which Koushika had made over to him. Thus through the merit of performing the two Buddhastami Vratas, the parents of Koushika were translated to heaven, and Vijaya in her turn, gladly undertook to practice the Vrata as well, which grants enjoyment of creature-comforts and an elevated existence after death".

The man, who in the month of Chaitra, drinks the washings of eight tender shoots of an Ashoka tree, on the day of the eighth phase of the moon's increase, marked by the asterism Punarvasu, becomes exempted from all grief. Grief can never approach nor affect a person, who performs the present Vrata which should be practised by reciting the following prayer- "I drink the washings of thy tender shoots, oh thou Ashoka tree-the fond offspring of glad springtide,-the grantor of all boons. I, whose heart in wrung with grief and anguish, drink the washings of thy springborn tender shoots. Make me free from grief for ever." The man, who worships the Matrikas on the day of the eighth phase of the moon's increase, in the month of Chaitra, conquers all his enemies without any effort.

Hindu Fasts: 4 Vrats

The Panchami-Vrata
Said The God Of Fire:-

Now I shall describe the process of performing the Vrata, known as the Panchami Vrata, which grants health, residence in paradise, and salvation. The sarpents, such as Vasuki (the primordia Hydra), Takshaka, Kalya, Mani, Bhadraka, Airavata, Dhritarashtra, Karkotaka, and Dhananjaya should be worshipped on the day of the fifth phase of the moon's increase, either in the months of Shravana (Nabhas), Bhadra (Nabhasya) A~msia. These grant to their votaries, the boons of long life, erudition, fame, and prosperity (1-2).

The Shasthi-Vrata

Said The God Of Fire:-

Now I shall describe the process of performing the Vrata, known as the Shasthi Vrata, and which should be practised in the months of Karticka and others. The penitent should live on fruits on the day of the Vrata, and perform it by offering Arghas and other oblations, whereby he would attain salvation.

The Vrata, known as the Skanda Shasthi, should be performed in honour of the Marshal of the heavens, on the day of the sixth phase of the moon's increase in the month of Bhadra. The Vrata, known as the Krishna Shasthi, should be first undertaken on such a Tithi, occurring in the month of Magha. The penitent should observe a fast for the whole of that day, and abstain from taking anything on such Tithis throughout the year. The effect of practicing such a vow, is salvation after a happy and prosperous career on earth.

The Saptami-Vrata

Said The God Of Fire:-

Now I shall narrate the process of performing a Saptami Vrata (Vrata practised on the day of the seventh phase of the moon's wane or increase), which grants to all, enjoyment in this life and salvation in the next. Grief can never touch a man, who worships the sun god with white lotus flowers on such a day, in the month of Magha; the result of such a worship on an identical Tithi in the month of Bhadra, being the attainment of all wished for objects. The man, who observes a fast and worships the sungod on such a Tithi in the month of Pousha, becomes purged of all sins. The fulfilment of all heartfelt desires follows in the train of such a worship, held on the day of the seventh phase of the moon's wane, in the month of Magha. Such a worship, performed on the day of the seventh phase of the moon's increase in the month of Phalguna, is known as the Nanda, and fills the votary with eternal felicity. A man by worshipping the sun god on such a Tithi in the month of Magha, conquers all his enemies; whereas a suppliant for the birth of a child, should practise the Vrata on the same day.

The Asthami Vrata

Said The God Of Fire:-

Now I shall discourse on the process of performing the Ashtami Vratas (vows practised on the day of the eighth phase of the moon's wane or increase), of which the one usually performed on such a Tithi as the above, marked by the asterism Rohini, heads the list in respect of merit. Since, in the month of Bhadra, Krishna was born on the midnight of such a Tithi, marked by the asterism Rohini, the Tithi is known as the Jyanti (victorious) Ashtami. By observing a fast on such a Tithi in the month of Bhadra, a man becomes absolved of all impieties, accumulated in the course of his seven successive rebirths. The man, who fasts and worships the god Krishna, on such a Tithi in the month of Bhadra, marked by the asterism Rohini, attains salvation at the close of a happy and prosperous career on earth. The worship should be conducted by addressing Krishna and his relations as follows:—"I invoke the presence of Krishna as well as that of Valabhadra, Devaki, Vasudeva, Jashoda, and of the cows he used to take to the pasturage.

I worship them all and make them obeisance. Obeisance to Krishna-the communion of the human soul with the eternal spirit, - to Krishna the - life and soul of: such a communion, and to Krishna who is the infinite Real, merged in by the soul in the above said act. I make obeisance and obeisance to Govinda-the protector or the all-pervading spirit of the universe, who has originally come into being, through an act of such blending of the finite, and the infinite soul (Yogadisambhava). Accept these flowers and these perfumes thou relishest and art fond of, and grant me all boons, oh thou who art worshipped by the gods. I fumigate thee with the fumes of these burning incense-sticks, accept them, oh Hari, and so ordain that people may burn incense before me, in awe and humility [some editions read "so ordain, oh Hari, that people may strew flowers in my path" (Pushpadhyam)]; Accept these flames of lighted lamps, waived before thee by my humble self, and left me up towards fuller light and higher self, oh thou light of light-Oh thou who shinest through all flames and flashes. Obeisance to the lord whose embodiment is the universe.

I am a suppliant at the feet of the God, who evolves himself out though the successive evolutions of the universe. I make obeisance to Govinda (the protector of the universe), and to the god manifest as absolute piety. Obeisance to the lord of virtues and to the god who presides over all virtues. Lie down (in this bed) who thou Govinda, who makest thyself manifest through all virtues. I make obeisance to the all, the all-pervading, and the all-controlling deity. I offer this holy thread unto the god Govinda. Accept this Argha offering. Oh thou manifest as the moongod and art accompanied by thy queen Rohini. Accept these Argha offerings, oh Moon, who hast come into being through the churning of the ocean, and hast sprung from the eyes of the holy sage Atri".

The moon god, together with his wife Rohini, should be worshipped on the sacrificial sand-cushion. Similarly Devaki, Vasudeva,Jashoda, Nanda and Valabhadra, should be worshipped thereon; and jets of clarified butter and molasses should be let flow on the ground in the mid-night. Clothes gold, etc., should be given to the Brahmanas who should be sumptuously feasted. The man, who performs this Janmashtami Vrata (the celebration of the birth day of Krishna), becomes the father of many a good sons and goes to the region of Vishnu. Each year, the Vrata should be repeated with a view to beget children or to get rid of all dangers by praying as follows. "Bless me with offsprings, wealth, longevity, and health, 0 lord, and may my piety, possession and fortune augment and increase. May I ascend heaven and attain salvation after death".

Hindu Fasts: Fasts During Moon Phases

The Vratas Of The First Phase
Said the God of Fire:

Now I shall describe the Vratas, which should be performed on a Pratipad Tithi (the first phase of the moon's wane or increase) in the different months of the year. Such a Tithi occurring in the months of Karticka or Chaitra, should be held as sacred to the God Brahma. The birthless deity should be worshipped on such a day, and the worshipper (Vrati) should observe a fast for the entire day and night. The god should be contemplated as possessed of a golden complexion, carr-ying a rosary and a ladle in his right hand, and a Kamandalu and a small ladle in his left, and wearing long clotted hairs, and should be worshipped either with the Mantra which runs as "0m obeisance to that eternal infinite Real "(0m Tat Sat) or with the Gayatri Mantra, repeated for a year. Offerings composed of thickened milk should be offered to the deity, by repeating the Mantra which runs as "May the god Brahma be pleased with me." By performing such a Vrata, a Brahmana enjoys prosperity in this life and becomes entitled to the unalloyed pleasures of paradise after death.

I shall now discourse on the process of performing a Dhanya Vrata (a penance that glorifies its performer), whereby an insignificant man becomes glorious. On a Pratipad Tithi, in the month of Magh, the performer should fast and offer libations of clarified butter into the fire in the night. He should worship the sacrificial fire, by repeating the Mantra which runs as "obeisance to the Fire God," whereby h would be possessed of all good things in life. In observing the vow known as the Shikhi Vrata the performer should take a single meal on the Pratipa Tithis. Such a vow when fulfilled, makes its observe the possessor of a Kapila cow, and bestows on him the characteristic divinity of the Fire-God.

The Vratas Of The Second Phase.

Said The God Of Fire:-

Now I shall describe the Vratas, which should be performed on the day of the second phase of the moon, and which grant enjoyment in this life and salvation in the next. For a year, the twin gods known as Ashvinis should be worshipped on the Pratipad Tithis. The worshipper should live on flower-diets on the occasions, whereby he would be wealthy in this life, and ascend heaven after death. The Yama Vrata should be first undertaken on the day of the second phase of the moon in the light fort-night of the month of Karticka. The god of death should be worshipped on the occasion, and the worshipper should observe a fast on all the subsequent Dvitya Tithis for a year, whereby he would be exempted from visiting the hell.

Now I shall describe the process of performing the Vrata, known as the Ashunya Shayanam (the Vrata of unlonely bed). The Vrata in question, should be performed on the Dvitya Tithi in the month of Shravana, and the following prayer should be made. O thou bedecked with the sign known as the Srivatsa, 0 thou the husband of the goddess Lakshmi, 0 thou the abode of all beauty and prosperity, may my household which gives rise to opportunities for the cultivation of piety, wealth and enjoyment, be never destroyed. May the three fires never consume me, nor the gods and the Pitris break my conjugal bliss, by bringing about a parting of my wife and myself. As thou never leaves the side of thy goddess Lakshmi, 0 lord, may I never feel the pangs of separation from my wife. As the goddess Lakshmi always graces they bed with her celestial presence so may I not be doomed. 0 thou destroyer of the demon Madhu, to toss about in agony in a wifeless, lonely bed". The goddess Lakshmi and the god Vishnu should be worshipped for a year, and beds and fruits should be gifted away. Each month, the penitent (Vrati) should offer to the Moon-god (Vishnu manifest in the shape of the Moon), the Arghya offerings duly dressed up and consecrated with the following Mantra.

"Obeisance to thee, Oh Moon, who dost illumine the courtyard of heaven, and who hast come out as a resultant of the churning of the ocean of milk, by means of the primordial Hydra. I make obeisance of thee, Oh Moon, who art the younger brother of the goddess Lakshmi, and who dost enjoy the starry quarters of the heaven, as a lover enjoys his lady love," as well as with the Mantras respectively running as "Gham, Dham, Bham, Ham obeisance to the goddess Lakshmi" and "obeisance to the great-souled Vishnu who has incarnated in ten different shapes".

In the night, libations of clarified butter should be offered into the sacrificial fire, and gifts of beds and bedclothes should be made to the Brahmanas. Umbrellas, shoes, lamps, rice-plates, vessels, and pitchers full of water should be given to them as well. The man who performs with his wife the present Vrata, enjoys all the good things of the world and attains salvation after death.

Now I shall describe the process of performing the Vrata, known as the Kanti Vrata, which should be practised in a light fortnight in the month of Karticka. For a year, the performer should fast in the day, and take his meal in the night, on the occasion of each Dvitya Tithi, whereby his complexion would be improved and health invigorated.

Now I shall discourse on the process of performing the Vishnu Vrata whereby one will attain all his wished-for objects.

The performer should bathe for four consecutive days, commencing from the day of the second phase of the moon's increase, in the month of Pousha. On the first day, he should bathe with grains of sun dried rice on his head, with the seeds of black sesame on the second, with the drug known as the Vacha on the third, and with the drugs known as the Sarvoushadhi on the fourth. The drugs known as the Muramanshi, Vacha, Kustha, Shailaya, the two sorts of Rajani, Shati, Champaka and Mustha, constitute the group of the Sarvoushadhis. The god Vishnu should be worshipped by mentioning such names of his, as Krisna (the destroyer of sin) and Hrishikesha (lord of the senses), and flowers should be offered at the feet, navel eyes and the head of the deity in succession. Offerings should be made to the moon-god, by mentioning his names such as Shashi, Chandra, Shashanka, Indu, etc. The penitent should take his meal in the night before the moon goes down.

The man, who performs for a year and a half the Vrata held sacred to the god of wind, attains whatever he sets his mind upon. This Vrata was used to be preformed in yore by kings, ladies and the gods.

The Vratas Of The Third Phase

Said The God Of Fire:-

Hear me describe the process of performing the Vratas, which should be performed on days of the third phase of the moon's wane or increase. First, hear me discourse on the Gouri Vrata, which should be performed on the occasion of the Lalita Tritya. On the day of the third phase of the moon's increase, the god Hara married Gouri in the month of Chaitra. The performer of the Vrata, should bathe with the seeds of sesame on his head that day, and worship Hara, and his goddess Gouri alone with golden fruits etc. The feet of the divine pair should be worshipped by repeating the Mantra which runs as "Obeisance to Patala." The calves of the god (Hara) should be worshipped by repeating the Mantra "Obeisance to Shiva," while those of the goddess should be worshipped by repeating the mantra" Obeisance to the goddess Jaya." At the knee-joints of the god, the worshipper should offer flowers, by repeating the Mantra "obeisance to Rudra and Ishvara," while the corresponding parts of the image of the goddess, should be worshipped by repeating the Mantra which runs as "obeisance to the goddess Vijaya."

Similarly the waist of the goddess, should be worshipped by repeating the Mantra, which runs as "Obeisance to the goddess Isha, the corresponding part of the image of Shiva being worshipped by repeating the Mantra "obeisance to Shankara." The chest of the god should be worshipped by reciting the Mantra running as "obeisance to the god who is the soul of the universe," while the breasts of the goddess should be worshipped by repeating the Mantra "obeisance to the goddess Ishani." Similarly the throat of the god Hara should be worshipped by repeating the Mantra running as "obeisance to Devatma," while the corresponding part of the goddess should be worshipped by repeating the Mantra which runs as "obeisance to Hradini." The two hands of the god should be worshiped by repeating the Mantra, running as "obseiance to Mahadeva," while those of the goddess should be worshipped with the Mantra "obeisance to Ananta." Similarly the hands of the imaged Shiva, should be worshipped by repeating the Mantra which runs as "obeisance to Mahadeva," while the corresponding parts of the images of the goddess, should be wor shipped by reciting the Mantra "obeisance to the wife of the god Kalanala (the fire of universal dissolution).

Then the divine appendages of the god and the goddess, should be worshipped by reciting the Mantras, which respectively run as "obeisance to the goddess of good fortune" (Soubhagya), and "obeisance to the god Mahesha." The lower lips of the images of the divine pair, should be worshipped by repeating the Mantras, running as "obeisance to the goddess who dwells amidst the bunches of juicy Ashoka flowers" and "obeisance to Ishvara." Similarly the faces of the divine images, should be worshipped by reciting the Mantras respectively running as "obeisance to the wife of the four faced deity," and "obeisance to the god Sthanu." Likewise the noses of the imaged deities, should be worshipped by repeating the Mantras, respectively running as "obeisance to the god who is manifest as half man and half woman" and "Obeisance to the goddess Amitanga."

Similarly the eyebrows of the divine pair, should be worshipped by repeating the Mantras, respectively running as "obeisance the dreadful god (Ugra)," in the case of the god, and "obeisance to the goddess Lalita," in the case of the goddess. Similarly the palate of the imaged god, should be worshipped by repeating the Mantra which runs as "obeisance to the god Sarva," while the corresponding part of the goddess, should be worshipped by reciting the one, running as "obeisance to the goddess Vasanti." Similarly the hairs of the divine pair, should be worshipped by repeating the Mantras, respectively running as "obeisance to the goddess who is the wife of Shrikanthanatha," and "obeisance to the god Shitikantha," the heads of the images being respectively worshipped with the Mantras such as "obeisance to the fierce and dreadful god (Bhimogra)," and "obeisance to the goddess who is the paragon of beauty (Surupini)".

First, the eight goddesses, such as Soubhagya etc. and after them, the pair Uma Maheshvara, should be worshipped with Jasmine, Ashoka, lotus, Kumud, Tagara, Malati, Kadamva, Karavira, Vana, and Sindhuvara flowers, as well as with fresh saffrons, in the different months of the years. Clarified butter, cleansed saffron, Jivaka, Taruraj, sugarcane and Shindhuvara should be placed before the group of the eight goddesses of energy (Soubhagya etc.) stated above, in the month of Chaitra. The worshipper should live on Shringodaka, and sleep before the images of the divine pair. He should bathe in the morning, and worship a married Brahmana couple. The eight articles enumerated above, should be made over to a Brahmana, by repeating the Mantra which runs as "Be pleased with me, oh thou Lalita".

The leaves of Bel fruit, cowdung, Mandara, washings of Shringa and the blades of Kusha grass, curd, thickened milk, and clarified butter mixed water, should be given in the month of Karticka, the diet of the penitent being composed of clarified butter, the urine of a cow, black sessamum, and the composition known as the Panchagavya, in turn. Each of the eight goddesses of energy, should be addressed as "Be pleased, oh thou Lalita; be pleased, oh thou Vijaya; be pleased, oh thou Bhadra; be pleased, oh thou Bhavani; be pleased, oh thou Kumuda; be pleased, oh thou Shiva; be pleased, oh thou Vasudevi; be pleased, oh thou Gouri; be pleased, oh thou Mangala, and be pleased oh thou Sati," at the time of making the gifts in the months of Chaitra and others. At the close of the Vrata, fruits, a holy thread, a bed, a quantity of clarified butter, as well as a golden bull and a cow, and the golden images of Uma and Maheshvara should be given to a Brahmana. The preceptor, as well as a Brahman husband and a wife, should be propitiated with presents of clothes, etc. whereby the penitent (Vrati) would enjoy all the comforts of this world and attain salvation in the next.

A man attains good luck, health beauty and longivity, by performing the Vratam, known as the Soubhagya Shayanam, which should be performed on the day of the third phase of the moon's increase. The Vratam should be undertaken on the day of the third phase of the moon's increase, either in the months of Bhadra (Nabhasya), Vaishaka, or Margashirsha, whereon the goddess should be worshipped with the Mantra, running as "obeisance to Lalita." Each fortnight, the goddess should be worshipped on the day stated above, and a married Brahmana couple should be feasted and propitiated with presents at its close. Twenty four Brahmanas should be sumptuously feasted on the occasion, whereby the performer of the Vrata would enjoy all the good things of the world, and attain salvation after death.

Now I shall describe another way of performing the above said luck-bringing (Soubhagya) Vrata. The performer should undertake the Vratam on the day of the third phase of the moon's increase in the beginning of the month of Phalguna, and forego all salted food. Beds and rooms with furniture, should be given to a Brahmana at its close, and a married Brahmana couple should be feasted with sumptuous repasts, and the performer should address the goddess as "Be propitiated, oh Bhavani".

Another way of performing the present Vrata, by which the performer will be translated to the region of Gouri, is as follows:- The Vratam should be practised on the day of the third phase of the moon's increase, either in the months of Magh, Bhadra, or Vaishakha. The Vrata, known as the Damanaka-Tritya, is characterised by the worship being conducted by means of a Damanaka plant. The Vrata, known as the Atma Tritya, should be undertaken on the day of the third phase of the moon's increase in the month of Magha. The goddesses, such as Gouri, Kali, Uma, Bhadra, Durga, Kanti, Sarasvati, Vaishnavi, Lakshmi, Prakriti, Shiva and Narayani, should be worshipped from the abovesaid day in the month of Magha, whereby the worshipper would be translated to heaven.

The Vratas Of The Fourth Phase

Said The God Of Fire:-

Now I shall describe the process of performing the Vratas, which should be practised on days of the fourth phase of the moon's increase (Chaturthi Tithis), in the different months of the year, and which grant enjoyment in this life and salvation in the next. On such a day in the month of Magha, the penitent (Vrati) should observe a fast and worship the god Gana. On the day following (Panchami), he should offer boiled rice mixed with the seeds of sessamum orientale to the god, whereby he would live in felicity. The principal Mantra which should be used in connection with the worship is "Gam Svaha," while all other acts of psychic assignment (Nyasa) etc, should be performed with the "Gam" Mantra. The god should be invoked as "come, oh Ulka," while he should be bid adieu, by repeating the Mantra which runs as "Depart, oh thou Ulka." The worship should be conducted by means of flowers and sweet-meats known as the Modakas. The Gyatri Mantra, sacred to the god and to be used in connection with the Vrata under discussion, runs as follows:-"0m let us know the god Maholka, do we meditate upon his divine self, and may he lead us to do the same".

The man, who performs the present Vrata, on the day of the fourth phase of the moon's increase in the month of Bhadra, goes to the region presided over by the god Shiva. A man attains everything by worshipping the god Gana on such a Chaturthi Tithi. Such a Tithi, occuring in the month of Phalguna, is called the Avighna (unobstructed). A man, by worshipping the god Gana, on the fourth-day of the lunar month of Chaitra, becomes happy.


Hindu Fasts: 9th Phase Fasts

Said The God Of Fire:
Now I shall describe the process of performing the Vratas, which should be practised on days of the ninth phase' of the moon's wane or increase, and which grant enjoyment of creature-comforts in this life and salvation in the next. The Vrata, known as the Gouri Nayami should be practised on the day of the ninth phase of the moon's increase in the month of Ashvina, wherein the Devi should be worshipped. The Vrata known as the Pishtashi (cake-eating) Navami, should be practised on the same day as the above, marked by the presence of the sun in the asterism Mula at the sign of the Virgo, the practiser of the Vrata eating nothing else than cakes that day.

Of all the Navami Vratas, the greatest is that which is known as lhe Aghardana (sin-expiating) Navami. The goddess Nava Durga (the image being installed in a Mandapa or an Ekagriha explained before), should be worshipped as possessed of eight, ten or sixteen hands, as well as the images of Anjana and Damaru. Similarly the different manifestations of the goddess, such as Rudrachanda, Prachanda, Chandogra, Chandanayika, Chanda, and Chandavati should be successively worshipped, the goddesses such as tJgrachanda, Durga, and Mahishamardini, having been worshipped in course thereof. The Mantra with which the worship should be conducted, runs as "0m obeisance to Durga and Durga, who is the protectress of the universe," and consists of the ten letters.

The Mantras such as "Am Hring" should be used as well, followed by such terms of obeisance, as Names, Svadha, Vashat, etc. The rite of Anganyasa should be performed in the different parts of the body, commencing from the tips of fingers. The man who performs this rite of mysterious Nyasa, overcomes all impediments in life, and cannot be bound down by any person. The goddess should be worshipped, as carrying in her left hands a skull, a Khetaka, a bell, a mirror, a bow, a banner, a small drum, and a Pasha, while a finger of one of her left hands should be contemplated as held in a pointing attitude. The arms and weapons of the goddess, such as a spear a club, a trident, a thunder-bolt, a sword a Kuntakam, a conchshell, a discus, and a rod should be worshipped as well.

The Mantra running as "0 Kali, Kali, 0 the goddess of thunder I make obeisance to the goddess carrying an iron-rod", should be repeated over the animal to be killed with the sword Jets of blood, gushing out of the decapitated animal, as well as its flesh, should be dedicated to Putana at the southwest, to the monstress of sin at the north-west, to the demoness Charaki at the north-east, and to Vidarika at the south-east, the flesh known as the Mahamansha being dedicated to the fire-god. The king should bathe in front of the image of the goddess, and cut in two the image of his enemy, made of rice-paste.

Offerings should be made to Skandha and Vishaka, and the goddesses such as Brahmi etc. should be worshipped in the dead of night, by repeating the Mantra which runs as "obeisance to Jayanti (the goddess of victory), Mangala (the goddess of bliss). Kali (the presiding deity of the eternal time). Bhadrakali. Kapalini (the goddess who carries a human skull), Durga (the goddess who succors the distressed), Shiva (the goddess of bliss), Kshama (the goddess of forbearance), Dhatri (the nurse of the universe), Svaha and Svadha. The image of the goddess should be bathed in the composition known as the Panchamrita, and worshipped with oblations and offerings. The man, who carries the image of the goddess in a car (performs the car festival unto the goddess), offers animal sacrifice, or plants a banner on the top of her temple, enjoys all bliss.

Hindu Fasts: 10th, 11th & 12th Phase Fasts

The Dashami Vratas
Said The God Of Fire:-

Now I shall describe the process of performing the Dashami Vratas, which should be practised on days of the tenth day of the moon's wane or in- crease, and which increase one's piety, etc. The penitent (Vrati) should take a single meal on the above said days. Gifts of ten cows should be made at the close of the Vrata, and remunerations in gold should be given to the Brahmanas; whereby the practiser would become their chief.

The Vratas To Be Performed In Days Of The Eleventh Phase
Said The God Of Fire:-
Now I shall describe the process of practising the Vratas, which should be observed on days of the eleventh phase of the moon's increase or wane, and- which grant enjoyment of good things in life and salvation in the next. The observer of the vow should abstain from taking animal diet and holding sexual intercourse with women, and fast on such days both in the dark and the light fortnight of the month. The god Hari should be deemed as present in the blending of a Dvadashi and an Ekadashi Tithi. A man, by fasting on the occasion of such a blending and breaking his fast on the day of Troyadashi, attains the merit of performing a hundred horse killing sacrifices. Similarly a man by fasting on a day in which the Ekadashi exists for a Kala only after which the Dvadashi sets in, and taking his meals on the day following, ac- quires the same merit as in the preceding case. A man must not fast on a day on which the moon enters her twelfth from her eleventh phase, such a fasting being held as paving one's way to hell. A man having fasted on the day of the eleventh phase of the moon's wane or increase, should take his meals on the day following, by reciting the following prayer.

"I break my fast, oh thou lotus-eyed god, oh thou who knowest no modifications, be thou my help." An Ekadashi occurring in a fight fortnight and marked by the asterism Pushya, is known as the Papanashini (Sin-destroying). By observing a fast on such a Tithi, a man becomes absolved of all sins. An Ekadashi or a Dvadashi marked by the asterism Shravana is known as a Vijaya Tithi, and grants victory to the god's elect. Such an Ekadashi occurring in the month of Phalguna and marked by the asterism Pushya, is also known as a Vijaya Tithi, and is held as possessed of millions and millions of virtues. A man, by worship- ping the god Vishnu on the day of the eleventh phase of the moon's wane or increase, becomes wealthy, begets children, and is graced with a residence in the region of Vishnu after death. Such a worship benefits a man in innumerable ways..

The Vratas To Be Performed Days Of The Twelfth Phase
Said The God Of Fire:-

Now I shall describe the process of performing the Vratas, which should be performed on days of the twelfth phase of the moon's increase or wane (Dvadashi Vrata), and which enable a man to enjoy the good things of the world and to attain salvation after death. The observer of the vow should either fast on the day of its observance, or take a single meal in the course of that day and night, or live on food obtained by begging. In the form known as the Madana Dvadashi, the observer of the vow should worship the god Hari and the god of love, on the day of the twelfth phase of the moon's increase in the month of Chaitra, the effect of such an observance being the acquisition of all wished-for objects in this life and salvation in the next.

The form of the Vrata, known as the Bhima Dvadashi, should be practised on such a Tithi as the above, coming on in the month of Magha. The god Narayana should be worshipped on the occasion, by repeating the Mantra which runs as "Obeisance to Narayana," whereby he would be the happy possessor of all earthly possessions. The form of the vow known as the Govinda Dvadashi, should be practised on a similar Tithi in the month of Phalguna, while the form known as the Vishoka Dvadashi should be practised in the month of Ashvina, on the day of the twelfth phase of the moon's increase, wherein the god Hari should be worshipped. The man, who worships Krishna on such a Tithi as the above in the month of Magha, and makes gifts of salt to the Brahmanas, acquires the merit of making gifts of articles of all taste. In the form known as the Govatsa Dvadashi, calves should be worshipped. The day of the twelfth phase of the moon's wane, coming on after the lapse of the month of Chaitra, is known as the Tila Dvadashi (Dvadashi of the sessamum orientale). The observer of the vow, should bathe with the seeds of sessamum orientale on his head, the Home ceremony should be per- formed with the same article, offerings composed of sessamum, should be made to the god, libations of water containing seeds of sessamum orientale should be offered to the gods and the Pitris, while lighted lamps, containing oil pressed out from the sessamum seeds, should be waived before the divine image. Gifts of sessamum should be made to the Brahmanas, and the observer of the vow will acquire the full merit thereof, by performing the Home ceremony, while fasting. The Mantra with which the worship should be conducted runs as "Om obeisance to the god who is the son of Vasudeva." The man who practises this vow of Til Dvadashi, ascends heaven with the souls of all his friends and relation.

The form known as the Manoratha Dvadashi, should be observed on the day of the twelfth phase of the moon's increase in the month of Phalguna. The man, who worships the god Vishnu, addressing him by such names of his as "Keshava," etc., on each Dvadashi throughout the year, practises the Vrata known as the Nama (name) Dvadashi. The performer of such a Vrata, ascends heaven after death, and is exempted from visiting the hell. The performer of the Vrata, known as the Sumati Dvadashi (the Dvadashi Vrata of good resolution) should worship the god Vishnu, on the day of the twelfth phase of the moon's in- crease in the month of Phalguna. The form known as the Ananta Dvadashi should be performed on such a Tithi as the above, occurring in the month of Bhadra. The performer of the Vrata, known as the Tila Dvadashi, should worship Krishna on the Dvadashi Tithi in the month of Magha, marked by the asterism Ashlesha or Mula and perform the Homa ceremony by casting libations of clarified butter mixed with sessamum orientale into the sacrificial fire, and by repeating the Mantra which runs as "obeisance to Krishna." The performer of the Sugati Dvadashi (Vrata which secures a good place in the next world) should first undertake the Vrata on the day of the twelfth phase of the moon's increase, in the month of Phalguna, and worship Krishna on all the subsequent Dvadashis of the year, by repeating the Mantra running as "0 Krishna, 0 Krishna, I make obeisance to thee," while the Vrata known as the Samprapti Dvadashi should be practiced on such a Tithi as the above, coming on in the month of Pousha. .

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