The Supreme Person, in his boundless compassion, had once described to her the vision of Anantavasudeva, the praise of his divine qualities, the glory of Shvetamadhava, and the auspicious sight of Svargadvāra. He spoke, too, of beholding the vast ocean, the sacred acts of bathing and offering libations at its shores, and extolled the greatness of such ablutions. The story of Indradyumna’s merit was recounted, as well as the fruits gained from the five sacred fords and the greatness of the holy Jyeshtha. He revealed the sanctity of the place where Krishna, the wielder of the plough, had once been, and the blessings that arise from undertaking festival pilgrimages. Again and again, the Supreme Person described the world of Vishnu and the holy field, relating all these wonders to her. Eager to learn more, the sages respectfully entreated, “O lord, tell us the rest of the king’s story: after reaching that most excellent field, what did the lord of men do?” The divine narrator replied, “Listen, O best of sages, and I shall briefly relate how the king beheld the sacred field and what deeds he performed there. When the king arrived at that field—renowned throughout the three worlds for its sanctity—he beheld wondrous sights: beautiful landscapes and flowing rivers graced the land. Among them was a river of great merit, emerging from the foot of the Vindhya mountains, known as Svittropala, auspicious and a remover of all sins. There, too, was the Mahanadi, a river equal to the Ganga, with a mighty current, flowing southward to the ocean, its waters holy and purifying. Adorned with swirling eddies, the Mahanadi entered the embrace of the southern sea, and on both its banks lay thriving villages and bustling cities. Throughout this blessed land, the king saw fertile fields and delightful groves, filled with people who were joyful and prosperous, adorned in fine garments and ornaments. The four varnas—Brahmins, Kshatriyas, Vaishyas, and Shudras—were all present, each devoted to their own duties, peaceful, and marked by auspicious signs. The Brahmins, with mouths red from betel and adorned with garlands, recited the Vedas fluently, well-versed in the six limbs of learning and the pada-krama. Some were steadfast in the Agnihotra, others devoted to upasana, all skilled in the meaning of the scriptures, generous in sacrifice and charity. At the four royal crossroads, in forests and groves, in assembly halls, palace mansions, and temples of the gods, the people recited histories and ancient tales, the Vedas and their branches, auspicious treatises, and engaged in discussions of poetry and science. The women of this land were renowned for their beauty and youth, endowed with all auspicious marks, with broad and shapely hips, faces like lotuses, complexions dark and radiant, and countenances as lovely as the autumn moon. Their forms were graced with golden bangles and divine garments, glowing like the filaments within a lotus blossom. Their lips were red as ripe bimba fruit, their eyes long and reaching to their ears, their faces and hair exquisite, their movements full of grace. Some had eyes like lotus petals, others like blue lilies, some with teeth brilliant as lightning and slender, graceful bodies. Their hair was adorned with curling locks and jeweled partings, necklaces and garlands enhancing their beauty. With earrings set with gems, their ears sparkled; they seemed like celestial women, marked by auspicious signs. These blessed women, of excellent form, played together to the accompaniment of divine songs and instruments—vīṇā, flute, drum, paṇava, and gomukha—while the air resounded with conches and drums and the joy of their music. Skilled in many kinds of song and music, these women, maddened by playfulness and delight, gathered day and night. This sacred place was also served by ascetics, forest-dwellers, perfected beings, graduates, celibates, and those accomplished in mantra, austerity, and sacrifice. Beholding such a supremely beautiful field, the king’s heart was filled with reverence. He resolved, “Here I shall worship the eternal Lord—the teacher of the world, the supreme god, the highest refuge, the abode of all, the lord of lords—Vishnu, infinite and unconquered. This is the supreme tīrtha of the mind, known as Puruṣottama, where the great wish-fulfilling banyan tree stands. Here, too, is the image called Indranīla, protected by the god himself; no other auspicious Vaiṣṇava image is seen here. Therefore, I shall make every effort so that the lord of the world, Vishnu of unfailing valor, may appear before me. With sacrifices, gifts, austerities, oblations, meditation, worship, and proper fasting, I shall observe this supreme vow. With an undistracted mind, intent solely upon this, I will begin the establishment of a temple for Vishnu.” Having thus resolved, O best of the twice-born, the king began the construction of a temple for Hari in that sacred place. He summoned all the calculators and teachers accomplished in the scriptures, and with great joy, carefully purified the ground. Learned Brahmins, skilled in the meaning of the Vedas and śāstras, joined with ministers and counselors expert in the science of architecture. Consulting with them, the king chose an auspicious day and hour, with the moon, stars, and planets all favorably aligned. Amid sounds of victory and blessing, with delightful instruments playing, the resonant chanting of the Vedas, and sweet melodic songs, the king offered arghya with flowers, grains, rice, fragrances, and full pots with lamps, his mind filled with faith and concentration as he began this sacred work.