The tranquil son of Parāśara, whose eyes were as wide and beautiful as lotus petals, sat in deep peace. Word of his presence spread, and sages renowned for their steadfast vows approached him joyfully, eager to behold the illustrious one. Among them were Kaśyapa, Jamadagni, Bharadvāja, Gautama, Vasiṣṭha, Jaimini, Dhaumya, Mārkaṇḍeya, and Vālmīki; Viśvāmitra, Śatānanda, Vātsya, Gārgya, Āsuri, Sumantu known as Bhārgava, Kaṇva, and Medhātithi, the wise teacher; Māṇḍavya, Cyavana, Dhūmra, Asita, Devala, Maudgalya, Tṛṇayajña, Pippalāda, and Akṛtavraṇa; Saṃvarta, Kauśika, Raibhya, Maitreya, Harita, Śāṇḍilya, Vibhāṇḍa, Durvāsā, and Lomaśa; Nārada, Parvata, Vaiśaṃpāyana, Gālava, Bhāskari, Pūraṇa, Sūta, Pulastya, and Kapila; Ulūka, Pulaha, Vāyu, Devasthāna, Caturbhuja, Sanatkumāra, Paila, Kṛṣṇa, and Kṛṣṇānubhautika. Surrounded by these and many other eminent sages, the illustrious son of Satyavatī shone with a radiance like the moon among stars. The knower of the Vedas honored each sage who had arrived, and they, in turn, respectfully honored him, engaging in warm conversation with one another. When their discussion had reached its end, these foremost sages, all residents of the hermitage, gathered their thoughts and approached Kṛṣṇa, the son of Satyavatī, with a question weighing on their minds. They addressed him reverently: “O sage, you know the Vedas, the scriptures, the Purāṇas, the Āgamas, the Mahābhārata, and all speech—past, present, and future. In this difficult, sorrowful, and empty ocean of existence, filled with the fierce crocodiles of attachment and flooded by the waters of sense objects; in the whirlpool of the senses, crowded with waves of perception, muddied by the mire of delusion, in the dangerous, deep, and hard-to-cross abyss of greed—we see the world sinking, unsupported and unconscious. We ask you, O greatly fortunate one, tell us, O best of sages: What is the highest good in this terrifying, hair-raising cycle of existence? You should instruct the people to uplift them. Speak to us of the rare, supreme field that grants liberation, and of the earth as the realm of action—we wish to hear. A person who performs actions properly on the field of earth, as prescribed, attains supreme accomplishment; but by wrong actions, hell. Likewise, in the field of liberation, a wise person attains liberation. Therefore, O great sage, tell us what you have been asked, O best of the twice-born.” Hearing the words of those sages, whose minds were purified, Vyāsa, the blessed knower of past, present, and future, prepared to speak. He addressed them: “Listen, all you sages—I will tell you, since you ask, of a dialogue that once took place between the sages and Brahmā. On the broad summit of Meru, adorned with various jewels, covered with many trees and vines, and beautified by diverse flowers, the scene was delightful with the calls of many birds, crowded with blossoming plants, filled with many creatures, and endowed with wonders. The mountain shone with many-colored stones, embellished with metals, thronged by sages of many kinds, and dotted with hermitages. There, seated in majesty, was the Lord of the universe, the source of all creation, four-faced, master of the world, revered by all, the foundation of existence, the Supreme Lord. He was surrounded by gods, demons, gandharvas, yakshas, vidyadharas, serpents, sages, siddhas, apsarases, and others who dwell in the heavens. Some praised that god, some sang before him, some played musical instruments, and others danced. At that joyful time, when all beings had gathered, the southern breeze carried the scents of many flowers. Then Bhrigu and the other great sages, bowing to the grandsire, respectfully asked him, their father, this question: ‘O Lord, we wish to hear about the land of action on earth; you are worthy to speak, O Lord of the gods, also of the rare field of liberation.’ Hearing their words, Brahma, the lord of the gods, replied, for the best of sages had asked well. ‘Hear, O sages, what I will now declare to you: an ancient account connected to the Vedas, auspicious, granting enjoyment and liberation. On earth, the land called Bharata is known as the field of action, the land where deeds bear fruit, as well as heaven and hell. In that land, O twice-born, a person certainly receives the result of both sinful and virtuous deeds. Brahmins and others, performing their own duties with self-restraint, attain the highest perfection in that land—of this there is no doubt. O best of twice-born, a person who is well-restrained attains in that land all four aims: righteousness, wealth, pleasure, and liberation. Even Indra and the other gods, having performed excellent deeds in that land, attained divinity. Other wise men, peaceful, free from passion and envy, with controlled senses, also attained liberation in that land. Those who dwell in heaven, free from suffering and riding in aerial chariots, also reached the heavens by performing virtuous deeds in that land. The gods always long for residence in the land of Bharata, which yields the fruits of heaven and liberation; “When shall we see it?” they say. O best of gods, the deeds you have described yield merit or sin nowhere else but in Bharata.’ Thus, Vyāsa recounted the ancient dialogue, revealing the sacred truth of Bharata’s land, where actions bear their fruit and the highest paths are found.