In the beginning, as proclaimed by Brahmā, all trees made their first ascent upon the earth. After this wondrous emergence, the diverse beings of creation came forth: the blessed Lord, the god, brought into existence the gods, the Dānavas, Gandharvas, Yakṣas, Rākṣasas, serpents, and the pure, great sages. The gods, full of curiosity and fortune, gathered at the place where the sacred dhātrī tree stood—a tree especially dear to Hari. Upon beholding her, they were seized by supreme wonder, for they did not recognize this tree. As they stood, pondering and reflecting, a mysterious, bodiless voice resounded in the air. The voice revealed, “This is the Āmalakī tree, the foremost among Vaiṣṇava trees. Merely remembering her bestows the merit of gifting a cow; touching her doubles that merit, and bearing her triples it. Therefore, the Āmalakī should always be served with utmost devotion and effort. She removes all sins, is Vaiṣṇavī, and a destroyer of evil. At her root stands Viṣṇu, above whom is the Grandfather, Brahmā. On her trunk abides the blessed Rudra, the supreme Lord; her branches are home to all the sages, and the smaller branches to the deities. The gods sit upon her leaves, the Maruts dwell in her flowers, and all the lords of beings reside in her fruits. Thus, the dhātrī is composed of all the gods and is most worthy of worship by those devoted to Viṣṇu.” The sages, still filled with amazement, inquired of the voice, “Who are you? We do not know. For what reason have you come? Are you a god or someone else? Tell us truly, as it is.” The voice answered, “I am Viṣṇu, the eternal one, creator of all beings and worlds. Seeing your wonder and inquiry, I have revealed myself.” Hearing these divine 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 reverent praise, the blessed 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, is meritorious, and brings satisfaction to the soul—a vow that is easy to perform, yields great results, and is the best of vows. By performing it, O Lord of gods, may we be honored in Viṣṇu’s world.” Viṣṇu graciously responded, “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. Listen well, O foremost twice-born! By approaching the Āmalakī tree and keeping vigil there, one is freed from all sins and attains the merit of giving a thousand cows. This is the supreme vow among vows; worshipping Acyuta there ensures one is never deprived of Viṣṇu’s realm.” The sages, eager to learn, requested, “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, preceded by 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, take up clay and perform the bath, reciting: ‘O earth, trodden by horses, chariots, and Viṣṇu—O clay, remove my sin, whatever misdeed I have committed.’ Then, chant 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.’ And the bathing mantra: ‘I am bathed in all sacred waters, in lakes and springs, in rivers and divine ponds; let this bath be mine.’ After bathing, make a golden image of the sage Jāmadagnya, using a measure of gold or half that. Returning home, perform worship and homa for the pūjā. Then, gather all necessary items and proceed to the Āmalakī tree. Upon reaching the tree, cleanse the surroundings thoroughly and place a flawless pot, preceded by mantra recitation. Adorn the pot with five gems, divine fragrance, an umbrella and a pair of sandals, and smear it with white sandal paste. Hang a garland from its neck, suffuse it with all kinds of incense, and arrange rows of lamps all around, making it exceedingly beautiful. Upon this, place a vessel filled with divine roasted grains, and upon the vessel, place the illustrious deity Jāmadagnya. Offer obeisance to Viśoka at the feet, to Viśvarūpin at the knees, to Ugra at the thighs, and to Dāmodara at the hips. To Padmanābha at the belly, to the bearer of Śrīvatsa at the chest, to the wielder of the discus at the left arm, and to the wielder of the mace at the right arm, offer salutations. To Vaikuṇṭha at the neck, to Yajñamukha at the mouth, to the treasure of freedom from sorrow at the nose, and to Vāsudeva at the eyes, offer reverence. Thus, the sages learned the sacred observance, and the blessed Āmalakī tree became a focus of devotion, embodying the presence of all the gods and the supreme Lord, Viṣṇu.