Seeking refuge in the Supreme Lord, the sage, his mind fully absorbed in contemplation, once more beheld that immense banyan tree stretching across the waters. Upon a branch of this vast tree, he saw a marvelous, golden, and beautiful divine couch, wondrous in its craftsmanship, fashioned by Viśvakarman himself. The couch was adorned with vajra and beryl, dazzling with jewels and coral, and further embellished with padmarāga and many other precious stones. Its surface was covered with a variety of splendid cloths, radiant with countless kinds of jewels, filled with marvelous wonders, and encircled by a luminous halo. Upon this resplendent couch stood the Lord Kṛṣṇa in the form of a child, shining with the brilliance of ten million suns—radiant, magnificent, and utterly captivating. The divine child had four arms, a beautiful and enchanting form, and eyes as wide and lovely as lotus petals. On his chest gleamed the mark of Śrīvatsa, and in his hands he held the conch, discus, and mace. His chest was adorned with a garland of forest flowers, his ears with divine earrings, and his neck with heavy, splendid necklaces, all decorated with celestial gems. Beholding this vision, the sage’s eyes widened in astonishment; his body thrilled with joy, and bowing in reverence before the Lord, he spoke: “Alas! In this dreadful, all-encompassing ocean, with all beings destroyed, how is it that this child alone stands here, utterly without fear?” Though the great sage possessed knowledge of past, present, and future, in that moment he did not recognize the Lord, being veiled by the Lord’s own māyā. Failing to perceive the divine reality before him, he spoke in distress: “In vain is the power of my austerities, in vain my knowledge, in vain my actions; in vain is my long life, and in vain even my humanity. I do not know, as I lie asleep, this divine child upon the couch.” Thus reflecting, the sage drifted in confusion, overwhelmed and seeking protection, and soon fell into despair. At that moment, the child, radiant with his own glory like the rising sun and filled with all brilliance, became so resplendent that the sage could no longer bear to gaze upon him. Seeing the sage approach, the divine child, as if smiling, spoke with a voice as deep and sonorous as rolling thunderclouds: “Child, I know you are weary and have come to me for refuge. Quickly enter my body, for I have arranged your rest.” Hearing these words, the sage, bewildered and rendered powerless, said nothing. He entered the child’s open mouth. Within the belly of that divine child, the sage beheld the entire earth, surrounded by countless peoples. He saw the oceans of salt, sugarcane juice, wine, clarified butter, curds, milk, and water; he beheld these seas, as well as the islands of Jambu, Plakṣa, and Śālmalī. He saw Kuśa, Krauñca, Śāka, and Puṣkara, and the various regions such as Bhārata, along with all the great mountains. He beheld Meru, the golden mountain adorned with every kind of jewel, its peaks decorated with radiant gems and filled with many caves. This mountain was crowded with sages of every kind, thick with diverse forests and groves, inhabited by a variety of creatures, and filled with countless wonders. Tigers, lions, boars, chauri-oxen, buffaloes, elephants, deer, monkeys, and other animals made it exceedingly delightful. Attending this wondrous mountain were many gods beginning with Indra, along with perfected beings, celestial bards, serpent-spirits, sages, yakshas, apsarases, and other hosts of divine beings. Thus, wandering within the body of that boy, the sage saw the splendid Sumeru at that time. He saw also Himavat, Hemakūṭa, Niṣadha, Gandhamādana, Śveta, Durdhara, Nīla, Kailāsa, and Mandara mountains. He beheld Mahendra, Malaya, Vindhya, Pāriyātra, Arbuda, Sahya, Śuktimān, Maināka, and Vakraparvata as well, along with many other earth-supporting mountain ranges, all adorned with jewels. He saw Kurukṣetra, the Pāñcālas, Matsyas, Madras, Kekayas, Bāhlīkas, Śūrasenas, Kāśmīras, Taṅgaṇas, and Khasas. He saw the mountain-dwellers, Kirātas, those with ear-ornaments, the desert peoples, the outcastes, and all other outcaste tribes within the divine body. There, too, he saw deer, monkeys, lions, boars, hyenas, hares, elephants, and other creatures. He beheld all the sacred fords, villages, and cities on earth, as well as agriculture, cattle-tending, trade, and all forms of buying and selling. He saw the foremost gods beginning with Indra, other celestial beings, gandharvas, apsarases, yakshas, and the ancient seers. He saw hosts of daityas and dānavas, nāgas, great sages, the sons of Siṃhikā, and other enemies of the gods. Indeed, whatever moving or unmoving thing had ever been seen in this world, he saw all of it within the divine belly. But why speak further? Whatever exists—from Brahmā down to a blade of grass, whether moving or unmoving—the sage saw it all. He beheld the earth-world, the mid-region, the heaven-world, Mahar, Janas, Tapas, Satya, and the nether regions: Atala, Vitala, Pātāla, Sutala, Rasātala, Mahātala, and even the cosmic egg itself, all within the belly of the child. By the grace of the Lord, his movement was unobstructed and his memory remained intact as he wandered within the womb. Yet, even as he journeyed, O best of Brahmins, he could not find the end of Viṣṇu’s body, though the entire universe was contained within it.