In the midst of their conversation, the wise sage spoke, describing the methods that could soothe the disturbances of wind within the body: bathing in cold or hot water and applying fragrant sandalwood paste. “These, O child,” he said, “are remedies that quickly dispel the ailments caused by vāyu.” He continued, explaining the various diseases and their treatments, warning that all these methods themselves could be causes of illness and destruction. “To describe them all accurately would require more than a year,” he admitted. Turning to Gandharvi, he asked gently, “By what disease did your beloved die? Tell me, O beautiful one.” The bard narrated that Gandharvi, delighted, began to recount the tale. Mālavati spoke, “O Brahmin, listen: my beloved was overcome with shame in the assembly. All this I have heard—a tale that is auspicious and delightful, never before told. Now, O wise one, grant me my beloved, the very breath of my life—grant him to me, I beg!” Janārdana, disguised as a brāhmaṇa, listened intently to Mālavati’s plea. Meanwhile, Sauti described how, in that assembly, a conversation arose among the gathered gods and sages. The gods did not recognize Śrī Hari, who had assumed the form of a brāhmaṇa. Addressing them with sweet words, the brāhmaṇa spoke: “She, worn down by grief, beseeches her master for the gift of life. What is the proper course of action? What must be done?” The virtuous and radiant lady, overwhelmed by sorrow, was on the verge of cursing all the gods. “You all have offered praise even to Hari on Śvetadvīpa,” she reminded them. Suddenly, a voice from the sky proclaimed, “Keśava will come later.” Hearing this, Brahmā himself, the teacher of the world, responded to the brāhmaṇa’s words. “By yoga, he relinquished his life, but it was also by my own curse. After a span of a hundred thousand ages, his existence persisted on earth. Of this remaining time, O best of twice-born, only a little is left. I myself shall grant him the gift of life, by the grace of Viṣṇu.” Brahmā continued, “O brāhmaṇa, as you have said, ‘Hari has not come here’—know that the Supreme Brahman acts by free will, and is the embodiment of compassion for devotees. The term ‘viṣi’ denotes pervasiveness, and ‘nu’ signifies universality everywhere. Whether impure or pure, or in any state whatsoever, at the beginning of action, in the middle, or at the end—whoever remembers Viṣṇu is blessed.” He declared, “I am the creator of worlds and their arranger; Hara is the destroyer. Time dissolves the worlds, and Yama rules over the sinful. That Prakṛti, the origin and essence of all, existed before everything.” Maheśvara then spoke, “Who, after studying the Vedas, has truly known their essence? Whose disciple are you, O best of sages? Who are you by name, O twice-born? You mock the gods and Viṣṇu, our Lord. When the body falls, the soul enters the Supreme Self. The living being, its reflection, the mind, knowledge, and consciousness; sleep, compassion, drowsiness, hunger, thirst, and nourishment—all these are part of the embodied experience. The power that proceeds forward when the Lord is about to depart, and when the Lord abides, the embodied one is capable in all actions.” Thus, in this sacred assembly, the mysteries of life, death, and divine grace were revealed, as the gods and sages listened with reverence, seeking answers and blessings from the highest.