The end of Ananta is beyond knowing, and thus he is called by that name—Ananta, the endless one. Alongside him was the sister of Vasudeva, shining with a golden radiance. This third figure was Subhadra, adorned with all auspicious marks, embodying every sign of good fortune. When these words were spoken, Vishvakarma, renowned as the doer of good deeds, immediately set about crafting the auspicious images. He began first with one whose complexion was white and radiant, like the autumn moon. This figure had red eyes, a large and powerful body, and a broad, crystal-like head. He was clad in blue garments, fierce in aspect, brimming with proud strength, adorned with a single earring. Divine in presence, he held both mace and club. The second image Vishvakarma fashioned had eyes like lotuses, and a complexion as dark as a rain-laden cloud, reminiscent of the flax flower. His eyes were wide, shaped like lotus petals. He wore yellow garments, was exceedingly fierce and auspicious, and bore upon his chest the sacred mark of Śrīvatsa. In his full hand he held a discus, radiating divinity—he was Hari, the remover of all sins. The third image shone with a golden hue. Her eyes were long, like the petals of a lotus. She was covered in wondrous garments, adorned with necklaces and armlets, and decked with various ornaments and strings of jeweled necklaces. Her form was lovely, with full and prominent breasts—she was fashioned by Vishvakarma with the utmost care. The king beheld this wondrous creation, brought forth in but a moment. The images were covered in pairs of divine garments and adorned with many jewels. They were endowed with all auspicious marks, supremely enchanting, and filled all who saw them with wonder. Then, the images themselves, filled with the utmost marvel, spoke, addressing those before them: “Who are you two divine beings, who have assumed the form of Brāhmaṇas? You perform wondrous deeds, your conduct is divine, and you are beyond the realm of mortals. Are you gods, or humans, or perhaps Yakṣas or Vidyādharas? Are you Brahmā and Hṛṣīkeśa, or the Vasus, or even the Aśvins? I do not know your true nature—whether you are real or illusory. You stand here in a magical form. I have come to you for refuge; reveal to me your true self.” In response, the supreme being spoke: “I am not a god, nor a Yakṣa, nor a demon, nor the king of the gods. I am not Brahmā, nor Rudra—know me as the Supreme Person, the remover of suffering for all worlds, of infinite strength and power, worthy of worship by all beings, whose end is unknown. I am the one spoken of in all scriptures, declared in the Upaniṣads, whom the yogis say is attainable by knowledge—Vāsudeva. “I myself am Brahmā, I am Viṣṇu, I am also Śiva; I am Indra, king of the gods, and Yama, the controller of the world. I am the elements beginning with earth, the three sacrificial fires, the enjoyer of offerings, O king; I am Varuṇa, lord of waters, the earth, and the mountain. Whatever exists in speech in the world, all that is moving and unmoving—this entire universe—there is nothing apart from me. “I am pleased with you, best of kings; choose a boon, O virtuous one. Whatever you desire, I shall grant—whatever is established in your heart. My vision does not arise even in dreams for the unworthy; but you, through firm devotion, have seen me directly.” Hearing these words of Vāsudeva, the king—his body bristling with joy—sang a hymn of praise: “O beloved of Śrī, obeisance to you! Lord of Śrī, clad in yellow garments, giver of prosperity, lord of fortune, abode of Śrī, I bow to you, dwelling place of Śrī. I bow to the primordial person, the ruler, the lord of all, facing everywhere, without division, the supreme god, eternal. Beyond sound, beyond qualities, free from existence and non-existence, unstained, without attributes, subtle, all-knowing, the source of all things. “You are like a rain cloud, devoted to the welfare of cows and Brahmins, protector of all, pervading everything, the creator of all beings. I salute the god who holds the conch and discus, who bears the mace and club, the giver of boons, whose hue is like a blue lotus petal. I bow to Hari, who reclines on the serpent couch, who rests in the ocean of milk, Hṛṣīkeśa, remover of all sins. Again I salute you, lord of gods, giver of boons, all-pervading, Viṣṇu, ruler of all worlds, cause of liberation, imperishable.” Having thus praised that god, bowing with joined palms, the king spoke, having prostrated himself upon the earth: “If you are pleased with me, O lord, I choose the highest boon: that which gods, demons, Gandharvas, Yakṣas, Rākṣasas, and great serpents, Siddhas, Vidyādharas, Sādhyas, Kinnaras, Guhyakas, and also those great sages, experts in the scriptures, renunciants engaged in yoga, those contemplating the essence of the Vedas, those knowing the path of liberation, and others who meditate on the supreme state—all long for. That attribute-less, pure, peaceful state which the wise perceive—I wish to reach that state by your grace, though it is very difficult to attain.” Vāsudeva replied, “May all auspiciousness be yours; obtain everything as you desire. By my grace, all will happen as you wish, without doubt. For ten thousand years, and nine hundred more, enjoy uninterrupted great sovereignty, O best of kings. You will attain the divine state, rare for gods and demons, fulfilled in all wishes, peaceful, secret, unmanifest, imperishable. Transcending even the highest, subtle, unstained, indivisible, eternal, free from anxiety and sorrow, devoid of action and cause. I will show you that supreme state called ‘to be known,’ by attaining which you will gain supreme bliss and the highest goal.” Thus, the king was blessed by the Supreme Lord, who revealed his true nature and granted him the highest boon.