When the image, adorned with golden ornaments and entwined with creepers, was carefully covered, Yama sent it forth to his own city in the southern direction. Once the sapphire image was hidden away, O twice-born, in that sacred and famed field of the Supreme Person, all that transpired there was already revealed by the god of gods, Janārdana, to her long before. He described in detail the departure of King Indradyumna, his arrival at and vision of the sacred field, the wondrous qualities of that land, and the construction of the splendid temple. The Lord recounted the performance of the great horse sacrifice, the king’s prophetic dream, and the miraculous discovery of the divine wood upon the salty ocean’s shore. He spoke of the vision of Vāsudeva, the meeting with the king of sculptors, and the intricate making of the image—all described with loving care. The Lord went on to tell of the installation of all the deities in that most excellent temple, and the recitation of the Kalpa at the time of pilgrimage. The sacred narrative included the story of Markandeya, the establishment of Shankara, the glory of the five holy fords, and the vision of the mighty wielder of the trident. He spoke of the sight of the wish-fulfilling banyan tree and its great merit, and especially the blessed vision of Baladeva and Krishna. The entire glory of Subhadra was recounted, along with the vision of Narasimha and the recitation of the merit gained at dawn. He praised the vision of Anantavasudeva, the virtues of his qualities, the glory of Shvetamadhava, and the sight of Svargadvāra. The Lord described the sight of the ocean, the sacred bathing and offerings made there, and the unparalleled merit of bathing in the sea, as well as the greatness of Indradyumna. He told of the fruits of the five sacred fords, the greatness of the holy Jyeshtha, the place of Krishna with the plough, and the rewards of festival pilgrimages. Time and again, the Supreme Person described the world of Vishnu and the holiness of the sacred field—all this was spoken by the Lord to her in times past. Now, the sages asked, “O god, we wish to hear the rest of the story of the king. Having come to that most excellent field, what did the lord of men do next?” “Listen, O best of sages,” came the reply. “I will briefly relate the viewing of the field and the deeds of that king. When the king arrived, he beheld that field, renowned throughout the three worlds, filled with beauty and blessed with sacred rivers. Among them was a river of great merit, flowing from the foot of the Vindhya mountains, called Svittropala—auspicious and a remover of all sins. There too was the mighty Mahānadi, equal to the Ganga, with a powerful current, flowing south to the ocean, its waters holy and pure. The Mahānadi, adorned with lovely eddies, entered the embrace of the southern ocean, and along its banks flourished villages and cities. The king saw fertile, delightful lands, filled with joyful and prosperous people, resplendent in fine garments and ornaments. There, Brahmins, Kshatriyas, Vaishyas, and Shudras were each devoted to their own duties—peaceful, content, and marked by auspicious signs. The Brahmins, their mouths red with betel and adorned with garlands, were learned in the Vedas and their six branches, skilled in the pada-krama. Some were devoted to the sacred Agnihotra, others to upasana rites, all versed in the meaning of the scriptures, generous and devoted to sacrifice. At the crossroads, in forests and groves, in assembly halls, palaces, and temples, histories and ancient tales were told. The Vedas and their branches, auspicious treatises, and discussions of poetry and science could be heard among the people. The women of that land were proud of their beauty and youth, adorned with all auspicious marks, broad-hipped and graceful. Their faces were like lotuses, their complexions dark, their countenances radiant as the autumn moon. All had full, high breasts, shining with prosperity and loveliness. They wore golden bangles and divine garments, their beauty like the inside of a banana blossom, glowing with the brilliance of lotus filaments. With lips like ripe bimba fruit, eyes long and reaching to their ears, beautiful faces and lovely hair, they moved with grace and charm. Some had eyes like lotus petals, others like blue lilies; their teeth shone like lightning, and their bodies were slender and delicate. Their curling locks were adorned at the hair’s parting, and they wore necklaces and garlands as ornaments. Earrings set with jewels and enchanting ear ornaments adorned them, giving them the appearance of celestial women, marked by auspicious signs. These blessed women, of excellent form, played together, accompanied by divine songs and instruments—vīṇā, flute, drum, paṇava, and gomukha. The sound of conches and drums, and many delightful instruments, filled the air, as these ever-joyful women sported together. Skilled in many kinds of song and music, these excellent women, filled with desire and joy, gathered together day and night. The field was also served by ascetics, forest-dwellers, perfected beings, graduates, celibates, and those accomplished in mantras, austerities, and sacrifices. Thus, the king beheld a supremely beautiful field and resolved, “Here I shall worship the eternal Lord—the teacher of the world, the supreme god, the highest shore, the supreme abode, the lord of all lords—Viṣṇu, infinite and unconquered.” This, indeed, was that supreme tīrtha of the mind, known as Puruṣottama, where the great wish-fulfilling banyan tree stood.