In that sacred field, resplendent and holy, dwells Krishna—the lotus-eyed Lord, radiant in yellow garments, bearing the conch, discus, and mace, the mighty slayer of Kamsa and Keshi. There, Krishna is worshipped by gods and demons alike, accompanied by his beloved brother Sankarshana and sister Subhadra. Those who are blessed to see Krishna in this place, adored by all beings, are truly fortunate beyond doubt. The devotees who constantly meditate on Krishna—the sovereign of the three worlds, the bestower of all desires—are assured of liberation. There is no uncertainty in this truth. Those who, with devotion, remember Krishna at night and again upon waking, find that their individual selves merge into him, just as offerings poured with sacred mantras are consumed by the sacrificial fire. Therefore, O best of sages, those who yearn for liberation should diligently seek the vision of lotus-eyed Krishna in that holy field. The wise, who behold Krishna, Sankarshana, and Subhadra at the time of lying down and rising, surely attain the abode of Hari. Indeed, those who, with unwavering devotion, see the Supreme Person—Krishna, Rauhineya, and Subhadra—at all times, reach the world of Vishnu. Whoever dwells for the four months of the rainy season in Purushottama on this earth gains a reward surpassing even that of pilgrimage to all holy places. The wise who reside there, with senses and anger subdued, attain the fruit of the highest austerity. Whatever merit is acquired by practicing austerity at other sacred sites for ten thousand years can be attained in merely a month at Purushottama. The fruits of austerity, celibacy, and renunciation, ever sought by the wise, are readily obtained there. Similarly, the merit gained by bathing and giving gifts at all holy places is found daily in that field. Each day, a pure and devoted person there gains the result of proper pilgrimage, vows, and discipline. A person with controlled senses partakes daily in the rewards that others seek through various sacrifices. Those who relinquish their bodies in that supreme place of Purushottama attain liberation, reaching the wish-fulfilling tree—this is certain. Even more, those who abandon their bodies between the Banyan and the Ocean attain the rarest, highest liberation. Even a person who, without desire, gives up his life in that field becomes free from suffering and attains the difficult-to-obtain state of liberation. Creatures born in lower wombs—worms, insects, moths, and others—who die there, also attain the highest state. O twice-born, see the delusion of people regarding other holy places; whatever is gained elsewhere in the name of Purusha is surpassed here. He who, even once, beholds Purushottama with faith becomes the best among thousands. Because Krishna is beyond nature and even superior to Purusha, the Vedas, Puranas, and the world call him Purushottama. He, spoken of in the Purana and Vedanta as the Supreme Self, abides for the benefit of the universe; thus, he is Purushottama. Wherever a person, willingly or unwillingly, gives up the body in that field—be it on a sacred path, cremation ground, house, or crossroads—he attains liberation. Therefore, O best of twice-born, those who desire liberation should strive to abandon the body in that field. The greatness of the place called Purusha has never been nor will ever be equaled; abandoning the body there, one attains rare liberation. I have described only a portion of the virtues of this sacred field; who could proclaim all its qualities, even in a hundred years? If you, O best of sages, desire eternal liberation, then dwell diligently in that excellent and holy field. Hearing these words of Brahma, the one of unmanifest birth, the sages dwelt there and attained the supreme state. Therefore, O best of twice-born, if you desire liberation, reside with all effort in the excellent field called Purusha. In that field, O best of sages, which brings happiness to all beings, Purushottama grants the fruits of righteousness, wealth, desire, and liberation. In that place lived a sage named Kaṇḍu, radiant and supremely righteous, ever truthful, pure, self-controlled, and devoted to the welfare of all beings. Having mastered his senses and anger, accomplished in the Vedas and their branches, Kaṇḍu attained the highest perfection by worshipping the Supreme Person. There, too, were other accomplished sages, steadfast in their vows, devoted to the good of all beings, self-restrained, conquerors of anger, and free from envy. The sages asked, “Who is this Kaṇḍu, and how did he attain the supreme state here? We wish to hear his story—please tell it, O noble one.” “Listen, O best of sages,” came the reply, “to the delightful tale of his life. I shall briefly relate his deeds. On the pure, beautiful bank of the river Gomati, in a secluded and charming place, abundant with roots, fruits, and flowers, and supplied with sacred sticks and kusa grass, adorned with many trees and creepers, resplendent with flowers, alive with the calls of diverse birds and the presence of many animals, there stood the hermitage of Kaṇḍu. It was rich with fruits and flowers of all seasons, decorated with clusters of banana trees. There, the sage performed great and wondrous austerities—he observed vows, fasts, disciplines, bathed, maintained silence, and practiced strict self-control. During summer, he undertook the fivefold fire austerity; in the rainy season, he lay on the bare ground; and in winter, wearing wet garments, he performed intense penance.” Thus begins the account of Kaṇḍu’s devotion and the supreme sanctity of that field, where the vision of Krishna and the practice of righteousness lead seekers unfailingly to liberation.