Let me tell you the story as revealed in these sacred verses. First, the ritual begins with a prayer, where the devotee proclaims, “I am bathed in all sacred waters—lakes, springs, rivers, and divine ponds; let this bath be mine.” This invocation sets the tone for a ritual of deep purification. The bathing mantra is recited, and a golden image of the sage Jāmadagnya is fashioned, using either a full or half measure of gold. Upon returning home, worship and homa are performed as part of the pūjā. With all necessary items gathered, the devotee proceeds to the Āmalakī tree. There, the surroundings are thoroughly cleansed, and a flawless pot is placed, its placement preceded by mantra recitation. This pot is adorned with five precious gems, infused with divine fragrance, and equipped with an umbrella and a pair of sandals. It is smeared with white sandal paste, and a garland hangs from its neck, suffused with all kinds of incense. Rows of lamps are arranged all around, making the setup exceedingly beautiful. Upon this pot, a vessel filled with divine roasted grains is placed, and atop that vessel, the illustrious deity Jāmadagnya is installed. The worship proceeds with obeisance to the various divine forms: at the feet to Viśoka, at the knees to Viśvarūpin, at the thighs to Ugra, at the hips to Dāmodara, at the belly to Padmanābha, at the chest to the bearer of Śrīvatsa, at the left arm to the wielder of the discus, at the right arm to the wielder of the mace. Further obeisance is offered at the neck to Vaikuṇṭha, at the mouth to Yajñamukha, at the nose to the treasure of freedom from sorrow, at the eyes to Vāsudeva, at the forehead to Vāmana, at the brows to Rāma, and at the head to the all-pervading soul, each worshipped with reverence. Having completed the worship mantra, arghya is offered to the god of gods, using a pure fruit and a mind full of devotion. The devotee keeps vigil through the night, heart brimming with devotion, accompanied by dances, songs, musical instruments, recitations of dharma, and hymns. The night is spent listening to Vaiṣṇava stories. At dawn, the devotee circumambulates the vessel, reciting the names of Viṣṇu—either one hundred and eight times or twenty-eight times—and then performs the waving of lights for Hari. A brāhmaṇa is worshipped, and everything is offered to him: the Jāmadagnya vessel, a pair of garments, and sandals. The devotee prays, “May Keśava be pleased with me in the form of Jāmadagnya,” and, touching the āmalakī fruit, performs circumambulation. After bathing according to the prescribed rule, brāhmaṇas are fed, and afterwards, the devotee and their family partake of the meal. The merit of this ritual is then revealed: it equals the merit gained by bathing in all sacred waters and the fruit of all gifts. One attains that which surpasses all sacrifices; this is the supreme vow among vows. Having declared this, the lord of the gods vanished, and all the sages completed the ritual as instructed. Thus, O best of kings, you too are worthy to perform this vow, which is difficult to accomplish and frees one from all sins. Then Yudhiṣṭhira asked, “In the bright fortnight of Vaiśākha, what is the name of the Ekādaśī? What is its fruit, and what is the procedure? Please tell me, O Janārdana.” Śrī Kṛṣṇa replied, “This very question was asked by the wise Rāmacandra to Vasiṣṭha, just as you are now asking me.” Rama had said, “O venerable one, I wish to hear about the supreme vow among all vows, the one that destroys all sins and cuts off all suffering. I have endured sorrows caused by separation from Sita; therefore, I am fearful and ask you, great sage.” Vasiṣṭha replied, “Well asked, O Rama; your steadfast resolve is admirable. By merely uttering your name, a person becomes purified. Still, for the welfare of the world, I will tell you about the purest, most sanctifying vow—the highest among vows. In the bright fortnight of Vaisakha, Rama, there is an Ekadashi called Mohini, renowned as the supreme remover of all sins. By the power of this vow, people are freed from the net of delusion and from all heaps of sin; truly, truly, I speak this. For this reason, Rama, this vow should be observed by those like you; it destroys sins and removes great suffering. Listen attentively, Rama, to this supreme, sin-destroying story; by merely hearing it, even great sin is destroyed.” Vasiṣṭha then narrated: On the beautiful bank of the Sarasvati was the auspicious city of Bhadravati, where a radiant king ruled. Born of the lunar dynasty, steadfast and true to his word, there lived a merchant, abundant in wealth and grain. He was known as Dhanapala, engaged in virtuous deeds, building rest-houses, wells, monasteries, gardens, ponds, and houses. Devoted to Vishnu and peaceful, he had five sons: Sumanas, Dyutiman, Medhavi, Sukrita, and the fifth, Dhrishtabuddhi. Dhrishtabuddhi was ever intent on great sin, addicted to the company of other men’s wives, skilled in gambling dens and gatherings. He was attached to vices like gambling, eager for illicit pleasures, and had no interest in worshipping gods, ancestors, or brahmins. Unrighteous and wicked-minded, he squandered his father’s wealth, ate forbidden foods, and was always addicted to drinking liquor. With arms thrown around prostitutes’ necks, wandering wickedly at crossroads, he was cast out of the house by his father and abandoned by his relatives. Thus, the story unfolds, revealing the power of sacred vows and the consequences of one’s actions, as taught by the ancient sages.