O best of Brahmins, listen now as I recount this sacred tale. There once lived a woman who, through her devotion and the offering of a lump of clay, was granted a delightful house. Yet, when she entered, she found it empty—there was not even a single heap of grain to be seen. She wandered through every corner, but nothing met her eyes. Disheartened, she left the house and came to me, her heart burning with anger. With great agitation, she spoke: “Through many vows, severe austerities, and countless fasts have I worshipped and propitiated the Lord, protector of all the worlds. Yet, O Janārdana, nothing is to be found in my house!” Hearing her words, I gently replied, “Return to your house, O steadfast one. Soon, many curious visitors will come to see you. Among them will be the wives of the gods, filled with wonder. But heed my words: do not open your door to them until they recite the merit of the Ṣaṭtilā vow.” Thus instructed, she returned to her home as a human woman. Meanwhile, just as foretold, the wives of the gods arrived, eager to behold her. They called out, “O beautiful one, we have come together to see you. Open the door, that we may look upon you.” But the woman stood firm and replied, “If you truly wish to see me, you must first speak of the merit of the Ṣaṭtilā vow. Only then will I open the door.” Thereupon, one among the goddesses spoke of the glory of the Ṣaṭtilā Ekādaśī vow, and another described its observance. Thus, as a human, I was to be seen. When the door was finally opened, the women beheld her, and she was unlike any goddess, gandharvī, asura, or serpent-woman they had ever seen. Her radiance was unique, never before witnessed by any. At the urging of the goddesses, the Ṣaṭtilā vow was performed. By the truthfulness of her vows, in a single moment, the woman was transformed—her beauty and radiance shone forth, and she gained both the fruits of enjoyment and liberation. Through the power of offering sesame, she received abundance: wealth, grain, garments, gold, silver, and a home overflowing with prosperity. Her beauty and radiance were instantly manifest. From this, it is taught that one should not be excessively greedy, nor seek wealth through deceit. Rather, one should give sesame and garments according to one’s means. By such giving, a person attains health in every birth; poverty, suffering, and misfortune are banished. O best of the twice-born, observing the sixfold sesame vow in this way, there is no doubt—the giver of sesame attains these blessed results. One is freed from all sins without effort; giving, as prescribed, to a worthy recipient destroys all faults, and brings no harm or strain to the body, O best of kings. Now, having heard the greatness and fruits of the Vijayā vow, you ask, O Kṛṣṇa, about the sacred observance that falls in the bright half of Phālguna. Hear now, O Dharmaputra, as I recount what was once asked of me by Māndhātṛ and the sage Vasiṣṭha. The special merit of the month of Phālguna is renowned, and among its observances, the Āmalakī vow is supreme, bestowing the fruit of attaining Viṣṇu’s own realm. On this day, one should go beneath the Āmalakī tree and keep vigil there throughout the night. Such a vigil yields merit equal to that of gifting a thousand cows. Māndhātā, eager to know more, inquired, “When did the Āmalakī tree arise? Why is this tree so pure, so powerful in destroying sin? Why does keeping vigil beneath it bring such great merit?” Vasiṣṭha replied: “Listen well, O fortunate king, to the wondrous origin of this sin-destroying tree. In the beginning, when only a single ocean existed, all things—moving and stationary—were destroyed. Gods, demons, serpents, and rākṣasas were all gone. In that vast emptiness, the Lord of gods, the eternal Supreme Self, entered the highest state of Brahman, the imperishable abode. Then, as Brahmā was awake, a single shining drop, radiant as the moon, emerged from his mouth and fell to the earth. From that drop, of its own accord, arose the great dhātrī (Āmalakī) tree, with many branches weighed down by abundant fruit. Brahmā declared this to be the first ascent of all trees, and after this, the rest of creation unfolded. The blessed Lord then created the gods, Dānavas, Gandharvas, Yakṣas, Rākṣasas, serpents, and the pure great sages. The gods, coming to where the dhātrī tree—so dear to Hari—stood, were filled with supreme wonder, for they did not recognize this tree. As they pondered, a bodiless voice spoke: ‘This is the Āmalakī tree, foremost among Vaiṣṇava trees. Merely by remembering it, one gains the merit of gifting a cow. By touching it, that merit is doubled; by bearing its fruit, it is tripled. Therefore, the Āmalakī should always be served with devotion.’ It is proclaimed to remove all sin and is beloved of Viṣṇu. Viṣṇu himself stands at its root; above him is Brahmā. On its trunk abides the blessed Rudra, supreme Lord; on its branches dwell all the sages, and on its smaller branches, the deities. The gods sit on its leaves, the Maruts on its flowers, and all the lords of beings are established in its fruit. Thus, O devotee of Viṣṇu, the dhātrī tree is composed of all the gods and is most worthy of worship. Serving her with devotion brings the highest merit and the blessings of the Lord himself.