Brahmā spoke, explaining that through the power of yoga, a certain being had relinquished his life, though this too had come about as a result of Brahmā’s own curse. Despite this, the being’s existence lingered upon the earth for a span of a hundred thousand ages. Now, Brahmā revealed, only a little of that allotted time remained. Moved by compassion, Brahmā declared he would bestow the gift of life upon this being, by the grace of Viṣṇu. Addressing the brāhmaṇa, he recalled the words spoken: “Hari has not come here.” Yet, Brahmā explained, the Supreme Brahman is the very embodiment of free will, overflowing with compassion for His devotees. He went on to elucidate the meaning of Viṣṇu’s name: “viṣi” signifies pervasiveness, and “nu” denotes universality—He is present everywhere. Regardless of purity or impurity, or whatever state one may be in—at the beginning, in the midst, or at the end of any action—whoever remembers Viṣṇu invokes His presence. Brahmā affirmed his own role as the creator and arranger of worlds, while Hara is the destroyer. Time itself brings dissolution to the worlds, and Yama reigns over the sinful. But before all, Prakṛti, the primordial nature and essence of everything, existed as the source. Then Maheśvara spoke, questioning: “Having studied the Vedas, who has truly grasped their essence? Who is your teacher, O best of sages? What is your name, O twice-born? You mock the gods and Viṣṇu, our Lord.” He reminded all that when the body falls away, the soul enters the Supreme Self. He described the components of the living being: its reflection, mind, knowledge, and consciousness, along with sleep, compassion, drowsiness, hunger, thirst, and nourishment. The power that proceeds forward when the Lord is about to depart is also part of this mystery. While the Lord abides, the embodied one is capable of all actions. Brahmā himself, Maheśvara said, is the arranger of worlds and the cause of all actions. He recounted how he performed a hundred thousand pairs of austerities for Śrī Kṛṣṇa, and for countless ages, undertook severe penance for Hari. Now, with five mouths, he praised the Lord’s name and qualities, for even death flees from one who chants them. As the destroyer of all universes, he is known as the Conqueror of Death, and at the proper time, he dissolves and manifests again. The one who dwells in Goloka is the same as the one in Vaikuntha and Śvetadvīpa, for He is one and the same. Maheśvara then described the cosmic order: a Manvantara consists of seventy-one divine ages, and Brahmā’s lifespan is reckoned as a hundred such years. Among all portions, he declared himself foremost—the Supreme Self of Krishna. Having spoken thus, Śaṅkara fell silent before Shaunaka. Then Dharma spoke: “The inner Self of all is both manifest and hidden from the wicked. Now, regarding the claim that Viṣṇu has not come to the assembly—where there is great slander, the virtuous do not listen. Upon hearing such slander of Śrī Viṣṇu by the gods, the wise remember Him all the more.” Dharma warned that whoever, intentionally or not, speaks slander of Viṣṇu, will be consigned to the torment of Kumbhipāka hell for the duration of Brahmā’s lifespan. If any living being hears such slander and does not reject it, he too is destined for hell, especially if he acts as if it is untrue or simply disregards it.