Brahmā, the great creator, is the arranger of worlds and the cause behind all actions. In devotion to Śrī Kṛṣṇa, he performed a vast number of austerities—hundreds of thousands—for countless ages, practicing severe penance for Hari. Now, with his five mouths, Brahmā praises the divine name and qualities of the Lord. Through the chanting of these names and qualities, even death is kept at bay from him; indeed, Brahmā is known as the Conqueror of Death, the destroyer of universes. At the appointed time, he dissolves and manifests again, continuing the cosmic cycle. The Lord who resides in Goloka is the same as the one in Vaikuṇṭha and also in Śvetadvīpa. A Manvantara, the great span of cosmic time, consists of seventy-one divine ages, and Brahmā’s lifespan is reckoned as a hundred such years. Among all his portions, Brahmā declares himself the foremost, the Supreme Self of Krishna. Having spoken thus, Śaṅkara fell silent, O Shaunaka. Then Dharma spoke: The inner Self of all, both manifest and unmanifest to the wicked, is present everywhere. There was also the statement that Vishnu had not come to the assembly. Where there is great slander, the virtuous do not listen; but upon hearing slander of Śrī Vishnu by the gods, the wise remember Him. Whoever, whether intentionally or unintentionally, speaks slander of Vishnu is condemned to the Kumbhipaka hell for the entire span of Brahmā’s life. If a living being hears such slander, he too certainly goes to hell. If he acts as if it is untrue or disregards it, there is no atonement for him as long as Brahmā’s hundred years endure; he goes to Kaalasutra so long as the moon and sun exist. Vishnu is the guru of all, the father, the giver of knowledge. Upon hearing the words of these three eminent Brahmins, a Brahmin spoke, “Hari has not come here; Sarasvati’s utterance is empty, like the sky.” Thus he spoke, wishing for auspiciousness, and invited the lords to speak for the sake of dharma and meaning. Those who are insightful affirmed: Vishnu is present everywhere, always. It is established that there is no difference between the part and the whole, nor between the self. He is difficult to attain even after millions of births, unattainable for the wicked. Why do both the small and the great alike desire the supreme state? Vishnu, the enjoyer, is the creator of the abode in Śvetadvīpa for all the worlds. Brahmā, Vishnu, Shiva, and others, the worlds of the gods, moving and unmoving—who among the gods and the worlds can count their number, O Lord? Above all universes is Vaikuṇṭha, the truth that is desired. There, the eternal consort of Lakshmi stands with four arms. In Goloka, Krishna, the eternal consort of Radha, stands with two arms. He is the most complete Brahman, the self of all embodied beings. His radiance is like a circle of light, shining with the brilliance of millions of suns. He is dark like a fresh rain cloud, two-armed, clothed in yellow garments. His eyes are youthful, ever peaceful, smiling—he is the Lord. From his lineage am I born, and I am his disciple, O child.