Indulgence in sensual pleasures, meat, and wine, it is said, only leads one further into the web of sin. Therefore, the wise are urged to worship Viṣṇu, the supreme lord, who is ever victorious and the master of the universe. One should abandon atheism and cease reviling the gods, instead setting the mind upon the right path. For, indeed, the gods dwell within the very limbs of the self and in the hearts of all living beings. Having received these instructions, the seekers journeyed to another sacred place. There, at the close of a year, the great god graciously bestowed upon them the knowledge to revive the dead. With this newfound wisdom, they began a ritual: mantra-purified water was sprinkled upon the finest tiger bones, followed by the libertine pouring mantra-purified milk, and the sensualist adding pure water. Even the atheist, seeing the tiger in slumber, poured water over it. Hearing of these acts, Sūta recounted to the king, who then asked, “Who among them is truly the fool?” In response, Sūta explained that the one who instructed the tiger was considered even more foolish than the rest. Thus concluded the twenty-first chapter, summarizing the narrative of the Kali Yuga, in the Caturyuga Section of the Pratisarga Parvan of the illustrious Bhaviṣya Mahāpurāṇa. Continuing the tale, Sūta revealed, “In a former birth, I was Kṣatrasiṃha, a king. In my village lived a learned brāhmaṇa, well-versed in the Vedas and their branches. He had two sons, both skilled in all branches of knowledge. The younger, Mohana, became devoted to Śakti. Once, desiring to perform a ritual sacrifice, I, Kṣatrasiṃha, prepared a goat-sacrifice, beloved by the gods. Among those present was Śaṃbhudatta, a man of mature spirit, devoted to the worship of Śiva. With great joy, he performed the fire-ritual, offering well-prepared and delightful offerings. Līladhara, witnessing the goat about to be sacrificed, reflected, ‘Such violence against life leads to a terrible hell.’ Hearing the concern of his elder brother, Mohana replied, ‘In the former Satya Yuga, O brother, brāhmaṇas were devoted to sacrifice. Yet, considering sesame superior to a goat, they set their minds on offering it in the fire.’ The sages of that time spoke sweetly, ‘Your opinion yields no fruit.’ In that moment, a pitṛ named Amāvasu appeared, descending in a splendid aerial chariot. Fearlessly, he addressed the sages, and upon hearing his words, they acted accordingly and attained auspiciousness. Deeply moved by these dreadful words, Liladhara, noble of intellect, recalled that the world, governed by the quality of passion, had arisen in the Treta age. In that era, the gods were satisfied by offerings, not by flesh born of blood. Thus, complete oblations were made with fruits and other pure things. By the power of great illusion, Shambhudatta, beloved of Shiva, acted, and the city, along with its men and women, was consumed by fire. Liladhara, the Brāhmaṇa, lived on with his ten sons. Kṣatrasiṃha, the king, approached Mohana in reverence and offered salutations to Ambā, the Divine Mother, again and again, hailing her as the great heroine. Having recited the Seven Hundred verses, Viṣṇu himself obtained the Vaishnavi power. Ambā, from whom Pranava is born, who is dear to the fourth person, in whose body the universe itself resides—salutations again and again to that supreme Mother. You are Shachi, you are success, death, radiance, the army of the gods, beloved of the guardians of the worlds; you are indeed the mother of the world—salutations again and again.