Among all divine portions, I am the foremost—the Supreme Self of Krishna,” declared Shankara, his words echoing with authority. Having spoken thus, Shankara fell silent, his gaze serene, while the assembly listened in awe. Then Dharma spoke, illuminating the gathering: “The inner Self of all beings—manifest and unmanifest—is hidden from the wicked.” As the conversation unfolded, the question arose about Vishnu’s absence from the assembly. Dharma reminded them, “Where there is great slander, the virtuous do not listen to it. When the gods utter slander against Shri Vishnu, the wise remember Him with reverence. Whoever, whether intentionally or unintentionally, speaks slander of Vishnu faces the torment of Kumbhipaka hell for the entire lifespan of Brahma. And if anyone hears such slander, they too are destined for hell. If one acts as if it is untrue or disregards it, there is no atonement for them as long as Brahma’s hundred years endure; they will go to Kaalasutra as long as the moon and sun exist.” Dharma continued, “Vishnu is the guru of all, the father, the giver of knowledge.” At that moment, hearing the words of these three eminent Brahmins, another Brahmin spoke, “Hari has not come here; Sarasvati’s utterance is empty, like the sky.” He concluded, “Thus I have spoken; may it be auspicious. Speak, O lords, for the sake of dharma and meaning. You, who are insightful, declare: Vishnu is present everywhere, always.” It was established among them that there is no difference between the part and the whole, nor between the self. Vishnu is difficult to attain even after millions of births, unattainable for the wicked. Dharma pondered, “Why do both the small and the great desire the supreme state?” He spoke of Vishnu, the enjoyer, who created the abode in Śvetadvīpa for all the worlds. Brahma, Vishnu, Shiva, and others, and the worlds of the gods, both 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. In Vaikuṇṭha stands the eternal consort of Lakshmi, with four arms, radiant and divine. 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 and clothed in yellow garments. His eyes are youthful, ever peaceful, smiling—he is the Lord. Dharma revealed, “I am born from his lineage, and I am his disciple, O child. Quickly revive the Gandharva, O Lord of the gods, O chief of the immortals.” Having spoken thus, the boy Janārdana, appearing in the form of a brāhmaṇa, manifested in their midst. Sūta then narrated: Led by Brahmā and Īśāna, the assembly proceeded to the foot of the mālatī tree. Brahmā poured water from his water-pot upon the body of the Gandharva’s corpse. Shiva himself, embodiment of knowledge and bliss, bestowed the gift of knowledge upon him. At the mere sight of Agni, the fire of digestion arose within. By the presence of Vāyu, the very life-breath of the world, vitality stirred. By the presence of all the presiding deities, the power of sight was restored. Yet, the corpse did not rise, but lay there insensible as before. At Brahmā’s command, the virtuous lady began to praise the Supreme Lord, invoking his grace upon the lifeless form.