The Supreme Lord spoke to the king of kings, assuring him of a destiny that surpassed all worlds. “You shall attain the highest state,” he declared, “and taste the nectar of sovereignty. Your fame will spread across the three worlds, and my presence will ever remain with you.” The gods and demons alike would sing the glories of Shvetaganga, praising even a single blade of grass touched by its waters. For those devoted to the Lord, who touch these waters with focused minds, heaven awaits; and whoever approaches the image of Madhava—radiant as the moon, resembling conch and cow’s milk, and whose lotus eyes dispel all sin—will, by a single devoted bow, be honored in the Supreme Abode, surrounded by celestial maidens for the span of a Manvantara. There, such a soul is sweetly praised and served by accomplished Gandharvas, enjoying every pleasure in the company of the Lord. Even when his time in the heavenly realm ends and he returns to earth, he is born as a human Brahmin—learned in the Vedas, prosperous, long-lived, blessed with wealth, grain, elephants, horses, chariots, sons, and grandsons, pure and handsome, and supremely fortunate. When, once more, he attains the Supreme Person—whether at the sacred banyan tree or the ocean—he abandons his body with remembrance of Hari and reaches the final, peaceful state. The narrative then turns to the vision of the white Mādhava and, nearby, the fish-formed Mādhava, who once, in the waters of the primordial ocean, took the form of a red fish. It was he who, descending to the netherworld to recover the Vedas, contemplated the earth and remained there. Whoever bows to that first incarnation—the fish-formed Mādhava—with devotion is freed from all suffering and attains the supreme abode where Lord Hari himself resides. When the time is ripe, he returns to earth as a king. Moreover, by approaching the calf-form Mādhava, a person becomes invincible, generous, a sacrificer, a devotee of Vishnu, and steadfast in truth. Union with Hari brings liberation. Thus, the greatness of the fish-formed Mādhava is complete: by seeing him, all desires are fulfilled. The sages, eager for more, asked about the purification performed at Varuṇa’s abode—about bathing, giving gifts, and its merits. The Lord replied, “Hear, O best of sages, the proper method of purification. Performed with devotion and a focused mind, it brings the highest merit. Bathing in the ancient Mārkaṇḍeya pool is highly praised, especially on the fourteenth day, for it destroys all sins. Likewise, bathing in the ocean is always praised; on the full moon, it yields the fruit of an Aśvamedha sacrifice. The Mārkaṇḍeya banyan, the Kṛṣṇa tree, the Rauhiṇeya, the great ocean, and the lake of Indradyumna—these are the five holy sites to be remembered. When the full moon of Jyeṣṭha falls under the Jyeṣṭhā constellation, one should especially visit the supreme, auspicious king of holy places. With body, speech, and mind purified and intent on nothing else, free from dualities, passion, and envy, one should bathe at the wish-fulfilling banyan tree and then circumambulate Janārdana three times with full concentration. By beholding him, one is freed from the sins of seven births, attains abundant merit, and reaches the desired state. The Lord then described the holy names and the measure of the sacred tree in each age: “The banyan, the Lord of the Banyan, the Kṛṣṇa, the Ancient Person—these are the names celebrated in the different yugas. In the beginning of the Kṛta age, the wish-fulfilling tree’s measure was a yojana less a quarter, half a yojana, and half of that. After bowing to the banyan tree with the prescribed mantra, one should proceed south for three hundred dhanvantaras. There, where Viṣṇu is seen, lies the delightful gateway to heaven—a piece of wood drawn from the ocean, endowed with all virtues.” Having prostrated and worshipped there, one is freed from all diseases, sins, and afflictions, including planetary influences. After seeing Ugrasena at the heavenly gate by the ocean, one should sip water, purify oneself, and meditate on the supreme Nārāyaṇa. Then, the eight-syllable mantra—‘oṃ namo nārāyaṇāya’—should be placed upon the hands and body, as declared by the wise. “What need is there for many mantras that disturb the mind?” the Lord asked. “The mantra ‘oṃ namo nārāyaṇāya’ accomplishes all purposes.” He explained further: “Here, waters are called ‘nārāḥ’ because they are the sons of Nara; these waters were once the resting place of Viṣṇu, and therefore he is remembered as Nārāyaṇa. The Vedas are devoted to Nārāyaṇa; the twice-born are devoted to Nārāyaṇa; sacrifices and all rites are devoted to Nārāyaṇa. The earth, water, fire, sky, wind, mind, ego, and intellect—all are of the nature of Nārāyaṇa. Whatever is called living—past, present, or future; gross, subtle, or supreme—all is of the nature of Nārāyaṇa. All objects of sense, the senses themselves, both nature and spirit—everything is of the nature of Nārāyaṇa.” Thus, the Lord revealed the supreme path, the sacred places, the greatness of his incarnations, and the all-pervading nature of Nārāyaṇa, guiding the seekers to liberation and eternal bliss.