Overcome by grief and parched by thirst, the seeker found himself lost and confused, his heart heavy with distress. With no other refuge in sight, he turned to Lord Krishna, his mind filled with anguish, and humbly sought the Lord’s shelter. “Save me, O Krishna,” he pleaded, “for I am suffering and submerged in the vast ocean of worldly existence. Have mercy on me, Lord of the universe, if you consider me your devotee.” He confessed, “Except for you, I have no friend or protector who will care for me. Now that I have found you as my guardian, I no longer fear anything, anywhere. In life and death, in prosperity and adversity, O Lord, those who fail to worship you with proper devotion are truly unfortunate. What good can come to those bound in the endless cycle of birth and death? Of what use are family, good conduct, learning, or even life itself to them?” He continued, “Those in whom devotion to Keśava, the Creator of the universe, does not arise—those deluded souls who, of demonic nature, revile you—fall repeatedly into dreadful hell. For them, there is no deliverance from that terrible ocean of suffering. The wicked, the lowest among men, who scorn you, O Lord—wherever I am reborn due to my own karma—may I always possess firm devotion to you, O Hari. Gods, demons, humans, and others who have worshipped you with self-control have attained supreme perfection.” “Who would not worship you, O Lord, you who have reached the highest perfection? Even Brahmā and the other gods, O Hari, are unable to fully praise you. How, then, can I, with my limited human intellect, offer you proper praise? And yet, out of ignorance, I have attempted to do so. If you are compassionate, O Lord, forgive my offenses. Even when an offense is committed, the virtuous forgive. Therefore, be gracious, Lord of gods, for I have taken refuge in you with devotion and love. Whatever I have uttered in your praise, O God, with a mind full of devotion—may all that be accepted as complete. To you, O Vāsudeva, I offer my homage.” Thus, when he was praised in this way, Lord Krishna—the Garuḍa-bannered One—became pleased and granted the devotee all that he desired in his heart. It is declared that whoever, having worshipped the Lord of the universe, recites this hymn daily with wisdom and devotion, surely attains liberation. A learned and pure person who recites this excellent hymn at the three sacred junctions of the day gains righteousness, wealth, fulfillment of desires, and liberation. Whoever recites, hears, or causes this hymn to be heard with concentration is freed from all sin and reaches Viṣṇu’s eternal realm. This hymn is blessed, sin-destroying, bestowing enjoyment and liberation, auspicious, secret, very rare, and highly meritorious; it should not be given to just anyone. It must not be shared with an atheist, a fool, an ungrateful person, a proud one, a wicked-minded person, or one who lacks devotion. Instead, it should be entrusted to one endowed with devotion, good conduct, a devotee of Viṣṇu, peaceful, and steadfast in faith and observance. This supreme hymn of Puruṣottama destroys all sins, is called compassionate, grants happiness and liberation, and fulfills all desires. Those pure souls who always meditate on that subtle, stainless, ancient Person—the enemy of Mura—become recipients of liberation and enter Viṣṇu just as oblations offered with mantras enter the sacrificial fire. He alone is the god who removes the suffering of worldly existence; he is the supreme among the supreme, with none beyond him. He is the seer, protector, and destroyer; Viṣṇu is the very essence of all that exists. What use is knowledge, or one’s own virtues, or sacrifices, gifts, or severe austerities for those who lack devotion to Krishna, the teacher of the world and bestower of liberation and happiness? In this world, truly blessed, pure, wise, and foremost in sacrifice, austerity, and virtue is he who has devotion to the one called Puruṣottama—the supreme person, the knower, the giver, and the speaker of truth. Having thus praised and bowed to the eternal one, the foremost among sages worshipped Vāsudeva, Lord of the universe, the giver of all desired fruits. Meanwhile, the king, filled with anxiety, spread kuśa grass on the ground, focused his mind, and lay down to sleep upon the earth. As he rested, he pondered, “How will the god of gods, Janārdana, appear before me? How will that Lord, the remover of my distress, manifest himself?” As the king slept, Vāsudeva—the teacher of the world—revealed himself, bearing the conch, discus, and mace. The king beheld with devotion the god of gods, the teacher of the world, holding the conch and discus, with a fierce mace, radiant and powerful. He saw the Lord bearing the bow Śārṅga and arrows, surrounded by a blazing aura like the sun at the end of an age, shining with the deep blue of beryl. Seated upon Garuḍa’s wing, with sixteen and a half beautiful arms, the Lord addressed the king with gentle words: “Well done, O wise and noble king. Through this divine sacrifice, and by your devotion and faith, I am pleased with you. Why do you grieve in vain? As for the eternal image here, worshipped by the world, I will tell you how it may be obtained. “When this night has passed and the spotless sun has risen, go to the edge of the ocean, adorned with many kinds of trees, at the very end of the sea’s waters. There, at the shore, you will see the water, greatly agitated by the waves of the salt ocean. At the edge of the bank stands a great tree, standing between land and water, struck by the tides, yet unmoving. “Taking an axe in your hand, go within the waves; wandering there alone, you will find that tree. Observing this sign, cut the tree without hesitation. When you cut that tree in the morning, you will witness a wondrous sight. Having seen it, reflect upon it; then, from that vision, fashion the divine image, and cast off your bewildering anxiety.” Thus, the Lord revealed the path, bestowing his grace and wisdom upon his devoted seeker.