After imparting his teachings, the lord of the gods vanished from sight, leaving the sages to carry out his instructions with unwavering devotion. Their actions were thorough, fulfilling every detail as prescribed. Now, O noble king, you too are encouraged to undertake this sacred vow—a difficult task, but one that liberates from all sins. Yudhishthira, eager for wisdom, approached Janārdana and asked, “In the bright fortnight of Vaiśākha, what is the name of the Ekādaśī? What fruits does it bear, and what is its procedure? Please tell me, O Janārdana.” Śrī Kṛṣṇa replied, “This very question was once asked by the wise Rāmacandra to the sage Vasiṣṭha, just as you are now asking me.” Rama had said, “O venerable one, I wish to learn of the supreme vow among all vows, the one that destroys all sins and ends all suffering. I have endured the sorrows of separation from Sita; fearful and troubled, I seek your guidance, great sage.” Vasiṣṭha responded, “Well asked, O Rama! Such steadfast resolve is yours. Merely uttering 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, Rama, there is an Ekādaśī called Mohinī, famed 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, those like you should observe this vow; it destroys sins and removes great suffering. Listen attentively to this supreme, sin-destroying story—by merely hearing it, even great sin is destroyed. “On the beautiful bank of the Sarasvati stood the auspicious city of Bhadravati, ruled by a radiant king. There lived a merchant, born of the lunar dynasty, steadfast and true to his word, abundant in wealth and grain. His name was Dhanapala. He was devoted to virtuous deeds—building rest-houses, wells, monasteries, gardens, ponds, and homes. He was a peaceful devotee of Vishnu and 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, 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. “He spent even his own ornaments on himself; abandoned by courtesans and reviled due to his loss of wealth. 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 began a life of theft in his father’s city, but was caught by the king’s men and released out of respect for his father. Again he was arrested, again released, and yet again seized; bold-minded and of bad conduct, he was finally bound with strong fetters. Struck with whips and tormented repeatedly, he was told, ‘You, foolish soul, must not remain in my domain.’ Having spoken thus, the king released him from his bonds. Out of fear, Dhrishtabuddhi departed into the dense forest. “Afflicted by hunger and thirst, restless in mind, he ran about; like a lion, he killed deer, boar, and other animals. Intent on eating flesh, he always stayed in the forest, carrying a bow and a quiver. Roaming, he killed birds—chakoras, peacocks, herons, partridges, and mice. This cruel, bold-minded man, blinded by sin, killed many creatures, sunk in the mire of evil from sins of previous births. “Overwhelmed by suffering and sorrow, tormented day and night, he once reached the hermitage of Kaundinya by the force of merit. In the month of Mādhava, weighed down by grief, he approached the sage who had bathed in the Ganges. By the touch of a drop from the sage’s garment, his sins and misfortunes were destroyed. Standing before Kaundinya with joined palms, he spoke: ‘O best of Brahmins, show me compassion; tell me by what power of merit liberation may be attained.’ “Kaundinya said, ‘Listen with focused mind to that which destroys your sins: in the bright fortnight of Vaiśākha, there is the renowned Ekādaśī called Mohinī. Observe the vow of Ekādaśī on that day as I instruct you; sins as great as Mount Meru are destroyed for embodied beings. Mohinī, when properly observed, destroys sins accumulated over many births.’ “Hearing the sage’s words, Dhrishtabuddhi became serene in mind. He performed the vow according to Kaundinya’s instructions. When the vow was completed, O best of kings, he became free from sin. Then, having attained a divine body, he mounted Garuda and went to the world of Vishnu, free from all afflictions. “Thus, O Rama, is the supreme Mohinī vow. In all the three worlds, there is nothing greater than this among moving and unmoving beings.