With reverence and devotion, one should begin the worship by offering obeisance to Vāmana at the forehead, to Rāma at the brows, and to the all-pervading soul at the head, uttering the sacred word “obeisance.” Thus, the worship mantra is recited. Afterward, with a pure heart and a fruit as offering, arghya is presented to the god of gods, Viṣṇu, with unwavering devotion. Throughout the night, the devotee keeps vigil, his mind absorbed in devotion, celebrating the Lord with dances, songs, the music of instruments, recitations of dharma, and hymns of praise. The hours are filled with the telling of Vaiṣṇava stories, and the night passes in this holy company. As dawn approaches, the devotee circumambulates the sacred vessel, all the while reciting the many names of Viṣṇu. This circumambulation is performed either one hundred and eight times, or at least twenty-eight times, culminating at daybreak with the waving of lights before Hari. After this, a brāhmaṇa is worshipped and honored with all that has been offered—especially, in the sacred Jāmadagnya vessel, a pair of garments and sandals. With a prayer that Keśava, in the form of Jāmadagnya, may be pleased, the devotee then touches the āmalakī fruit and again circumambulates it. Having bathed according to the prescribed rules, the devotee serves food to the brāhmaṇas before partaking of it himself, together with his family. The merit gained by performing this sacred observance is then described: it is equal to the merit of bathing in all holy waters and the fruit of all acts of charity. Indeed, it surpasses the rewards of all sacrifices. This, the highest of vows, has now been revealed. Having thus spoken, the lord of the gods vanished from sight, and all the assembled sages performed the observance exactly as instructed. Therefore, O best of kings, you too are fit to undertake this vow, which is difficult to accomplish but brings freedom from all sins. At another time, Yudhiṣṭhira asked, “O Janārdana, in the bright fortnight of Vaiśākha, what is the name of the Ekādaśī? What are its fruits, and what is the procedure? Please tell me.” Śrī Kṛṣṇa replied, “O king, this very question was once asked by the wise Rāmacandra to the sage Vasiṣṭha, just as you now ask me.” Rāma had said, “O venerable one, I wish to hear about the supreme vow among all vows, the one that destroys all sins and ends all suffering. I have endured great sorrow from separation from Sītā, and therefore, I am fearful and seek your guidance, great sage.” Vasiṣṭha replied, “Well asked, O Rāma! Such steadfast resolve is yours that even the utterance of your name purifies a person. Still, for the welfare of the world, I shall tell you of the purest and most sanctifying vow, the highest among all vows. In the bright fortnight of Vaiśākha, there is an Ekādaśī called Mohinī, 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 accumulated sins—this is the truth, I declare. Therefore, Rāma, observe this vow, for it destroys sins and removes great suffering. Listen with attention to this supreme, sin-destroying story; merely by hearing it, even great sin is destroyed. “On the beautiful banks of the Sarasvatī river stood the auspicious city of Bhadravatī, ruled by a radiant king. In that city lived a merchant born of the lunar dynasty, steadfast and true to his word, abundant in wealth and grain. His name was Dhanapala, a man devoted to virtue, who built rest-houses, wells, monasteries, gardens, ponds, and homes for others. He was devoted to Viṣṇu and lived in peace. “Dhanapala had five sons: Sumanas, Dyutiman, Medhavi, Sukrita, and the youngest, Dhrishtabuddhi. While the first four were virtuous, Dhrishtabuddhi was ever intent on sinful acts. He kept the company of other men’s wives, was skilled in gambling dens and gatherings, and indulged in all manner of vice. He cared nothing for the worship of gods, ancestors, or brāhmaṇas. Unrighteous and wicked-minded, he squandered his father’s wealth, ate forbidden foods, and was ever addicted to liquor. “With his arms around the necks of prostitutes, he wandered the crossroads in wickedness. At last, his father cast him out, and his relatives abandoned him. When he had spent even his own ornaments, the courtesans scorned him, and he was reviled by all for his poverty. Overcome by anxiety, naked and tormented by hunger, he wondered, ‘What shall I do? Where shall I go? By what means can I live?’ “He turned to theft in his father’s own city but was caught by the king’s men. Out of respect for his father, he was released, but again and again he was arrested, only to be released once more. Finally, after repeated offenses, he was bound with strong fetters, beaten, and tormented. The king declared, ‘You, foolish soul, must not remain in my domain,’ and released him from his bonds. Out of fear, Dhrishtabuddhi fled into the dense forest. “There, afflicted by hunger and thirst, his mind restless, he wandered. Like a lion, he killed deer, boar, and other animals for food. Always intent on eating flesh, he lived in the forest, carrying his bow and quiver. He hunted birds as well—chakoras, peacocks, herons, partridges, and mice. Thus, this cruel, bold-minded man, blinded by sin, killed countless creatures, further entangling himself in the mire of evil from the sins of previous births.