Brahma, the Creator, approached the Supreme Person and asked with reverence, “O Lord of the universe, please tell me of that supreme place which is said to be the most excellent, the highest abode of all beings.” Hearing these words, I addressed Brahma, saying, “Listen, O Brahman, and I shall declare to you that pure and rare place upon the earth.” I revealed to him that there exists a field, the holiest of all sacred regions, which is supremely blessed. This field serves as a means to cross over worldly existence, grants great merit, benefits both cows and Brahmins, and brings happiness to all four orders of society. It is exceedingly rare and grants both enjoyment and liberation to those who seek it, bestowing supreme merit and success upon all who come there. From this very field arose the eternal king of sacred fords, renowned as the supreme field, which is honored and revered in all four ages. All the gods, sages, celibates, demons, Dānavas, Siddhas, Gandharvas, serpents, and Rākṣasas hold this place in the highest regard. Nāgas, Vidyādharas, and all beings—moving and unmoving—also venerate it, for the Supreme Person himself abides there, and thus he is called the Supreme Person. On the southern shore of the ocean stands a great banyan tree, and there lies a field, ten yojanas wide, supremely rare and sacred. Whoever remains established there at the beginning of a cosmic cycle is not destroyed, even when the great dissolution occurs. Merely by seeing that banyan tree, or by standing repeatedly in its shade, one is freed from the terrible sin of killing a Brahmin; what then of lesser sins? All creatures who circumambulate or offer salutations to this tree have their sins shaken off and attain the abode of Keśava. A little to the north and south of the banyan stands the temple of Keśava, a place overflowing with righteousness. There, upon beholding the image made by the god himself, people effortlessly attain my world. Once, as people were departing from that place, the king of righteousness, Dharma, approached me. Bowing his head, he offered salutations and spoke: “Salutations to you, O blessed Lord, god, master of the worlds, ruler of the universe, who dwells in the milk ocean and rests upon the serpent Śeṣa. You are the bestower of boons, the most excellent, the giver of blessings, creator and uncreated, Lord and ruler of all, unborn Viṣṇu, all-knowing and unconquered. Dark as a blue lotus petal, with lotus-like eyes, you are all-knowing, without qualities, peaceful, the sustainer of the world, and imperishable. You are the creator and giver of happiness to all worlds, the ancient person, manifest and unmanifest, eternal. “I bow to you, O creator of all, high and low, lord of the worlds, teacher of the universe, adorned with the Śrīvatsa mark upon your chest and garlanded with forest flowers. Clad in yellow garments, with four arms holding conch, discus, and mace, adorned with necklaces, armlets, a crown, and bracelets, you are 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 you, lord of the universe, giver of happiness, supreme ruler.” Thus, long ago, King Dharma, in the presence of the banyan tree, praised the Lord with many hymns and offered his obeisance. Seeing the exalted one bowing before me with joined palms, I, Antaka, asked him, “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, there is an excellent image made of sapphire, fulfilling all desires. Whoever beholds that image with single-minded devotion and faith, being free from desire, reaches the white-named abode. Therefore, O slayer of enemies, I am unable to perform my duties here; be gracious, O great Lord, withdraw the image, O master. Hearing these words of Vaivasvata, Yama spoke: “I will conceal it all around with sand.” Then, O goddess, I covered that image with creepers, so that men desiring heaven would not see it. I covered it with creepers and golden ornaments, and Yama sent him to his own city in the southern direction. When the sapphire image was hidden in that sacred and renowned field of the Supreme Person, whatever events took place there, the god of gods, Janārdana, recounted all of it to her long ago: the departure of Indradyumna, his viewing of the field, the description of the field, and the construction of the temple; the performance of the horse sacrifice, the vision in a dream, and the sight of the wood upon the shore of the salt ocean; the vision of Vāsudeva and the king of sculptors, and the making of the image in detail. He told of the installation of all deities in the most excellent temple, the recitation of the Kalpa at the time of pilgrimage, the story of Markandeya, the installation of Shankara, the glory of the five sacred fords, and the vision of the wielder of the trident. He described the vision of the banyan tree and its merit, the special sight of Baladeva and Krishna, the full glory of Subhadra, the vision of Narasimha, and the recitation of the merit of the dawn.