Śrī Kṛṣṇa, the Lord, spoke to Dharmaputra, the greatly fortunate Yudhiṣṭhira, saying, “O noble one, listen with care as I recount to you what was once asked of me by King Māndhātā and the venerable sage Vasiṣṭha. You have already heard of the special merits of the month of Phālguna, but now hear of the sacred vow connected to the Āmalakī tree, which bestows the fruit of attaining Viṣṇu’s realm. When one goes beneath the Āmalakī tree and keeps vigil there through the night, the merit gained is equal to the gift of a thousand cows. King Māndhātā, filled with curiosity, asked, ‘O best of the twice-born, when did this Āmalakī tree first arise? Why is it so pure and able to destroy sin? Why does keeping vigil beneath it yield the merit of gifting a thousand cows?’ Vasiṣṭha replied, ‘O greatly fortunate one, let me tell you how this mighty and sin-destroying Āmalakī tree came to be upon the earth. Once, when only a single ocean existed, all that was stationary and moving had been destroyed. The hosts of gods, demons, serpents, and rākṣasas were no more. In that time, the Lord of gods, the Supreme Self, eternal and imperishable, entered the highest state of Brahman, the abode of the Self. As Brahmā was awake, a shining drop, radiant like the moon, emerged from his mouth and fell to the earth. From this drop, the great dhātrī tree—the Āmalakī—sprang forth by itself, with many branches and sub-branches, weighed down by its abundant fruit. Brahmā proclaimed the first ascent of all trees, and thereafter, all other beings were created. The blessed Lord then created the gods, Dānavas, Gandharvas, Yakṣas, Rākṣasas, serpents, and the pure great sages. The gods came to where the dhātrī tree, beloved of Hari, stood, and upon seeing her, they were filled with supreme wonder. They stood pondering, ‘We do not know this tree.’ As they reflected, a bodiless voice spoke to them. ‘This is the Āmalakī tree, the foremost of Vaiṣṇava trees. Merely remembering it grants the merit of gifting a cow. By touching it, merit is doubled; by bearing it, merit is tripled. Therefore, the Āmalakī should always be served with every effort. It is declared to remove all sins, a Vaiṣṇavī and destroyer of evil. Viṣṇu stands at its root, and above him is the Grandfather, Brahmā. On its trunk abides blessed Rudra, the supreme Lord. On its branches dwell the sages, and on its smaller branches, the deities. On its leaves sit the gods, on its flowers the Maruts, and in its fruits are established all the lords of beings. This dhātrī is composed of all the gods, and thus is most worthy of worship by those devoted to Viṣṇu.’ The sages then asked, ‘Who are you? We do not know. For what reason have you come? Are you a god or someone else? Tell us truly.’ The voice replied, ‘I am Viṣṇu, the eternal one, creator of all beings and worlds. Seeing your amazement and inquiry, I have revealed myself.’ Hearing these words, the sons of Brahmā began to praise the god who is without beginning or end: ‘Salutations to the soul of all beings, to the supreme soul; salutations to Acyuta, the eternal, the infinite—again and again, salutations. Salutations to Dāmodara, the wise, the lord of sacrifice—again and again, salutations.’ Pleased by their praises, Hari addressed the sages, ‘What boon shall I grant you?’ The sages replied, ‘If you are pleased, O Lord, for our welfare, please declare a vow that bestows the fruit of heaven and liberation, grants wealth and grain, brings satisfaction to the soul, and is easy to perform yet yields great results. A vow by which one is honored in Viṣṇu’s world.’ Viṣṇu said, ‘If, in the bright fortnight of Phālguna, the twelfth day coincides with Puṣya, that day is supremely auspicious and destroys great sins. On that day, a special observance should be performed. Upon reaching the Āmalakī tree, one should keep vigil there. Freed from all sins, one attains the merit of gifting a thousand cows. This is the supreme vow among vows. Worshipping Acyuta there, one is never deprived of Viṣṇu’s realm.’ The sages asked, ‘Tell us the complete procedure for this vow—what mantras, what salutations, and which deity is invoked? How is charity given, how is bathing done, and what is the prescribed method of worship? Please explain the mantra for offering and worship, exactly as it is.’ Viṣṇu replied, ‘Hear the proper procedure for this vow, O best of twice-born! On Ekādaśī, one should fast, and on the following day, resolve: “Tomorrow, I will eat, O lotus-eyed one; be my refuge, O Acyuta.” Having made this vow, and after brushing the teeth, one should avoid conversing with fallen people, thieves, heretics, those of evil conduct, violators of boundaries, or those who have violated their teacher’s wife. In the afternoon, the wise should bathe according to the prescribed method—whether in a river, pond, well, or at home, with self-control. First, one should take up clay, then perform the bath, saying: “O earth, trodden by horses, chariots, and Viṣṇu—O clay, remove my sin, whatever misdeed I have committed.” This is the clay mantra: “You are water, the life of all beings, the protector of bodies. Salutations to you, lord of the juices of those born from sweat and from eggs.”’ Thus, Śrī Kṛṣṇa lovingly recounted the origin, sanctity, and observance of the Āmalakī vow, revealing its profound connection to Viṣṇu and the highest fruits it bestows.