In a realm of divine splendor, the scene was set by the presence of gods, dānavas, gandharvas, nāgas, hosts of apsarases, sages, guhyakas, siddhas, suparṇas, and the companies of Maruts. Alongside them gathered other celestial beings—the sādhyas, venerable progenitors like Kaśyapa, and the Vālakhilyas—making the place radiant and supremely delightful. This sacred land was adorned with divine groves of karṇikāra trees, their branches heavy with blossoms throughout every season, their golden glow rivaling the brilliance of the sun. The groves were enriched by many other trees: forests of śāla and tāla, and stands of puṃnāga, aśoka, sarala, banyan, mango, āmra, and arjuna. There grew pārijāta, khadira, anīpa, bilva, kadamba, dhava, pālāśa, śīrṣa, amalaka, and tinduka, each tree flourishing in its own glory. The air was fragrant with the scents of nāriṅga, kola, bakula, lodhra, pomegranate, dāruka, sarja, karṇa, tagara, śiśi, bhūrja, and vanimba trees. Other golden trees stood bowed under the weight of their fruits, their branches festooned with flowers of many kinds and fragrances. The groves burst with the colors and scents of mālatī, yūthikā, mallī, kunda, bāṇa, kuruṇṭaka, pāṭala, agastya, kuṭaja, mandāra, and many other blooms. Flowers of every hue delighted the mind, while flocks of birds filled the air with sweet melodies. Divine male cuckoos called, and peacocks, intoxicated by the beauty around them, cried out, making the place alive with sound and song. Amidst these trees and flowers of countless kinds, birds of every sort flitted about, and the gods themselves served in reverence. There, in this celestial garden, stood the Lord of the universe, the imperishable creator of all worlds—Vāsudeva, the Supreme Being. The goddess, ever intent on the welfare of all beings, bowed her head before him. With humility, she approached the lotus-born Lord and asked her supreme question. She spoke: “O Lord of all worlds, a doubt lingers in my heart about the wondrous and rare field of action that is the mortal realm. When a person is seized by greed, delusion, and the influence of the planets, when they are tossed in the vast ocean of desire and anger, by what means, O Lord of gods, may they be freed from this ocean of worldly existence? Please, O Lord of all gods, I bow to you—if you consider me worthy, tell me. For apart from you, there is no one in all the worlds who can resolve this doubt.” Hearing her words, the god of gods, Janārdana, replied with supreme affection. His words were of the highest essence, sweet as nectar: “He is easy to worship, easy to attain, delightful, and yields excellent results. The supreme person resides in the foremost sacred place, O goddess, renowned everywhere. No one like him exists in the three worlds; by praising him, O goddess of the gods, one is freed from all sins. Even the immortals, demons, dānavas, and great sages like Marīci do not truly know him, for he is concealed by me, O beautiful-faced one. Therefore, I will now tell you about the king of sacred places—listen, O lovely one, with undivided attention.” Janārdana continued: “When a new cycle arose and all that was movable and immovable was destroyed, the gods, gandharvas, demons, vidyādharas, and serpents were all dissolved. Darkness enveloped everything; nothing could be seen. In that state, the soul of beings—the supreme soul, the teacher of the world—remained awake. The glorious Lord, creator of the Trimurti, the great Lord who fashioned the universe, is known as Vāsudeva—he is the soul of yoga, Hari, the Supreme Lord. At the end of his yogic slumber, he created Brahmā, the imperishable being, who appeared at the center of the lotus that arose from his navel, shining like the filaments of a lotus flower. Then Brahmā, thus manifested, became the great Lord of all worlds. Gradually, he created all things, endowing them with the five elements. All beings, both gross and subtle, born from various wombs and sources—of four kinds, stationary and moving—were brought forth. Brahmā, Lord of creatures, created all that moves and does not move; reflecting with his mind upon himself, he produced various kinds of beings. He created all the sages beginning with Marīci, as well as gods, asuras, ancestors, yakṣas, vidyādharas, and others, and also rivers such as the sacred Gaṅgā. He brought forth humans, monkeys, lions, and various birds, as well as those born from wombs, from eggs, from sweat, and from splitting. He created the four classes—Brahmins, Kṣatriyas, Vaiśyas, and Śūdras—and, apart from them, various outcastes and foreigners. Whatever is known as living—grass, bushes, ants—Brahmā, having become all, created the entire world, both moving and unmoving. Then, contemplating himself, Brahmā formed a male from his right side and a female from his left, thus dividing himself in two. From that time onward, beings in this world are born from sexual union—of lower, middle, and higher kinds—as are all my fields. Thus reflecting, that ancient god, born from the waters, entered into meditation and assumed a form composed of Vāsudeva. By the power of his meditation, Janārdana himself arose at that very moment, with a thousand eyes and a thousand feet. The thousand-headed Puruṣa appeared, with eyes like lotuses, dark as a rain-cloud over the waters, glorious, and marked with the Śrīvatsa. Brahmā, the grandsire of the worlds, beheld him suddenly and welcomed him with all reverence—offering seats, water for washing feet and hands, and unbroken grains. Viriñci, his mind composed, praised him with supreme hymns. Then I addressed the god, Brahmā born from the lotus, and said: ‘Tell me, dear one, the reason for my meditation at this time.’ Brahmā replied: ‘For the welfare of the world, O Lord of gods, and for mortals who rarely attain it, the paths to heaven—sacrifices, gifts, and vows—yoga, truth, austerity, faith, and various sacred places—setting aside all these, tell me the means by which happiness is attained.