In ages past, Brahmā, the creator, became all that is living—grass, bushes, ants, and every creature, both moving and unmoving. He fashioned the entire world, filling it with life in countless forms. Then, contemplating his own nature, Brahmā divided himself: from his right side emerged a male, and from his left, a female. Thus, he split himself in two, setting the foundation for all beings to be born through union—of lower, middle, and higher kinds, in every field of creation. Reflecting deeply, the ancient god born from the waters entered meditation and assumed a form composed of Vāsudeva. By the power of his meditation, Janārdana himself appeared at that very moment, manifesting with a thousand eyes and a thousand feet. This was the thousand-headed Puruṣa, his eyes like lotuses, his complexion as dark as a rain-cloud over the waters, radiant and adorned with the Śrīvatsa mark. Brahmā, the grandsire of all worlds, beheld this divine presence. He welcomed him with reverence, 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 lotus-born god: "Tell me, dear one, why I have entered into meditation at this time." Brahmā replied, "For the welfare of the world, O Lord of gods, and for mortals who rarely attain it, there are paths to heaven—sacrifices, gifts, and vows. Yoga, truth, austerity, faith, and various sacred places are means as well. Setting aside all these, tell me the way by which happiness is truly attained. O Lord of the universe, speak of that supreme place which is said to be the most excellent, the highest abode of all, O Supreme Person." Hearing the Creator’s words, I 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 over worldly existence, meritorious, beneficial to cows and Brahmins, and brings happiness to all four orders. This field, exceedingly rare, 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. Also 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 is 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 repeatedly standing 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, their sins are shaken off, and they reach 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, as people were departing after seeing this sacred place, 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. The bestower of boons, the most excellent, the giver of blessings, the creator, the uncreated, the Lord, the ruler of all, unborn Viṣṇu, all-knowing, unconquered. Dark as a blue lotus petal, with eyes like lotuses, all-knowing, without qualities, peaceful, the sustainer of the world, imperishable. The creator of all worlds, the giver of happiness to all worlds, 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, the teacher of the universe, adorned with the Śrīvatsa mark upon his chest and decorated with 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. Perfect in all auspicious marks, beyond all senses, unchanging, unmoving, subtle, of the form of light, and eternal. Free from existence and non-existence, all-pervading, beyond nature, I bow to the lord of the universe, the giver of happiness, the supreme ruler." Thus, long ago, King Dharma, in the presence of the banyan tree, praised him with various hymns and then offered his obeisance. Seeing that exalted one bowing with joined palms, I, Antaka, asked him the reason for his hymn: "O Vaivasvata, mighty-armed, supreme among all gods, for what purpose have you praised me? Tell me this briefly." "In this sacred and renowned abode of the Supreme Person," he replied, "there is an excellent image made of sapphire, fulfilling all desires. Seeing that image, O lotus-eyed one, with single-minded devotion and faith, men who are free from desire reach the white-named abode. Therefore, O slayer of enemies, I am unable to perform my duties. Be gracious, O great lord, withdraw the image, O master." Hearing these words of Vaivasvata, Yama said: "I will conceal it all around with sand." Then, O goddess, I concealed that image with creepers, so that men desiring heaven would not see it there. Thus, the story unfolds: Brahmā’s creation, the manifestation of the Supreme Person, the revelation of the most sacred field, and the reverent praise and actions of Dharma and Yama, all centered around the holy banyan tree and the temple of Keśava, where liberation and merit are bestowed upon all who approach with devotion.