At the dawn of a new cosmic cycle, when the universe had dissolved and all that was movable and immovable had perished, even the gods, gandharvas, demons, vidyādharas, and serpents were absorbed into dissolution. Everything became shrouded in impenetrable darkness; nothing could be seen or discerned. In that profound stillness, only the supreme soul—the soul of all beings, the eternal teacher of the world—remained awake. This glorious Lord, the creator of the Trimurti and the architect of the universe, is known as Vāsudeva. He is Hari, the Supreme Lord and the very essence of yoga. When the time came for creation to begin anew, the Lord stirred from his yogic slumber and brought forth Brahmā, the imperishable one. Brahmā appeared in the center of a radiant lotus that sprang from the Lord’s navel, shining like the delicate filaments of the flower. Having thus come into being, Brahmā, the great Lord of all worlds, gradually began to create everything, endowing all things with the five elements. From him arose all beings, both gross and subtle, emerging from various wombs and sources—of four kinds, whether stationary or moving. Brahmā, the Lord of creatures, created all that moves and does not move, producing diverse beings by reflecting upon himself with his mind. He brought forth all the sages, beginning with Marīci, as well as gods, asuras, ancestors, yakṣas, vidyādharas, and more. Rivers such as the sacred Gaṅgā also flowed forth from his creation. Humans, monkeys, lions, and a variety of birds were fashioned, as were creatures born from wombs, from eggs, from sweat, and from splitting. Brahmā established the four classes—Brahmins, Kṣatriyas, Vaiśyas, and Śūdras—and separately created various outcastes and foreigners. Everything known as living—grass, bushes, ants—was created by Brahmā, who had become all and fashioned 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 moment onward, beings in this world have been born from the union of male and female, of every kind—lower, middle, and higher—as are all my fields. Thus reflecting, that ancient god, born from the waters, entered deep meditation and assumed a form composed of Vāsudeva. By the mere power of his meditation, Janārdana himself arose in that very instant, appearing with a thousand eyes and a thousand feet. This thousand-headed Puruṣa, with eyes like lotuses and a complexion as dark as a rain-cloud over the waters, shone gloriously, marked with the auspicious Śrīvatsa. Brahmā, the grandsire of the worlds, beheld this vision suddenly and welcomed him with all due honor—offering seats, water for washing feet and hands, and unbroken grains. With a composed mind, Viriñci praised him with supreme hymns. Then I addressed Brahmā, the god born from the lotus: “Tell me, dear one, what is the reason for my meditation at this time?” Brahmā replied, “For the welfare of the world, O Lord of gods, and for mortals who so rarely attain it, the paths to heaven—through sacrifices, gifts, and vows—” “Yoga, truth, austerity, faith, and the various sacred places—setting aside all these, tell me the means by which true happiness may be attained. O Lord of the universe, reveal to me that supreme place which is said to be the most excellent, the highest abode of all, O Supreme Person.” Hearing the words of the Creator, I then spoke: “Listen, O Brahman, I shall declare that pure and rare place on earth. It is the highest of all sacred fields, blessed, a means to cross beyond worldly existence, meritorious, beneficial to cows and Brahmins, and brings happiness to all four orders. This exceedingly rare field grants both enjoyment and liberation to people, is supremely meritorious for all, and bestows success, O Ancestor.” “From there arose the eternal king of sacred fords, renowned as the supreme field, honored in all four ages. It is revered by all the gods, sages, celibates, demons, Dānavas, Siddhas, Gandharvas, serpents, and Rākṣasas, as well as by Nāgas, Vidyādharas, and all beings, moving and unmoving. Because the Supreme Person abides there, he is called the Supreme Person.” “On the southern shore of the ocean stands a banyan tree; there lies a field, ten yojanas wide, supremely rare. Whoever, at the beginning of a cosmic cycle, remains established there is not destroyed, even when the great dissolution occurs. By merely seeing that banyan tree, or standing repeatedly in its shade, one is freed from the sin of killing a Brahmin—what need to speak of other sins? All creatures who have circumambulated it or offered salutations have their sins shaken off and attain the abode of Keśava.” “A little to the north of the banyan, and to the south, stands the temple of Keśava; that place is filled with righteousness. There, seeing the image made by the god himself, people effortlessly attain my world from there.” Once, seeing beings departing for that world, the king of righteousness approached me, bowed his head, and spoke: “Salutations to you, O blessed Lord, god, master of the worlds, ruler of the universe, the god who dwells in the milk ocean, who rests upon the serpent Śeṣa. Bestower of boons, most excellent, giver of blessings, creator, uncreated, Lord, ruler of all, unborn Viṣṇu, all-knowing, unconquered. Dark as a blue lotus petal, with eyes like lotuses, all-knowing, without qualities, peaceful, sustainer of the world, imperishable. Creator of all worlds, giver of happiness to all, the ancient person to be known, manifest and unmanifest, eternal. I bow to the creator of all, high and low, the lord of the worlds, teacher of the universe, adorned with the Śrīvatsa mark upon his chest and a garland of forest flowers. Clad in yellow garments, with four arms, holding the conch, discus, and mace, adorned with necklaces and armlets, wearing a crown and bracelets.” Thus, the glory of the Lord and the sacredness of that supreme field were revealed to the worlds.