For one who has committed grave wrongdoing, there is no atonement in this world for as long as a full span of Brahma’s hundred years endures. Such a soul is consigned to the dreadful realm of Kaalasutra for as long as the sun and moon continue to exist. But know this: Vishnu is the supreme teacher of all, the universal father, and the giver of true knowledge. When three eminent Brahmins spoke their wise words, a Brahmin among them responded, “Hari has not come here; the words of Sarasvati are empty, like the sky itself.” He continued, “Thus have I spoken; may all be auspicious. O lords, speak further for the sake of dharma and true understanding. You, who are insightful, declare: Vishnu is present everywhere, always. It is established that there is no real difference between the part and the whole, nor between the individual self and the supreme.” He went on, “Even after millions of births, Vishnu is difficult to attain, and for the wicked, he is altogether unattainable. Yet, why do both the small and the great alike yearn for that supreme state? That Vishnu, the enjoyer, is the creator of the divine abode in Śvetadvīpa for all the worlds—Brahma, Vishnu, Shiva, and the rest; all the worlds of gods, both moving and unmoving. Who among the gods or in the worlds could ever count their number, O Lord?” He continued, “Above all these universes is Vaikuṇṭha, the ultimate truth that is sought by all. In Vaikuṇṭha, the eternal consort of Lakshmi stands, bearing four arms. In Goloka, Krishna, the eternal consort of Radha, stands with two arms. He is the most complete Brahman, the very self of all embodied beings. His radiance is like a circle of light, shining with the brilliance of millions of suns. He is dark as a fresh raincloud, two-armed, clothed in yellow garments. His eyes are youthful, ever peaceful and smiling—he is truly the Lord. 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 immortals.” Having spoken thus, the boy Janārdana, appearing in the form of a brāhmaṇa, was present there. Sūta then continued the tale: Led by Brahmā and Īśāna, they all proceeded to the foot of a mālatī tree. There, Brahmā poured water from his sacred water-pot upon the body of the lifeless Gandharva. Śiva himself, embodiment of knowledge and bliss, bestowed the gift of wisdom upon him. At the mere sight of Agni, the fire of digestion was rekindled within the body. By the presence of Vāyu, the very breath of life for the world, vitality returned. Through the presence of all the presiding deities, the power of sight was restored. Yet, even after all this, the corpse did not stir; it lay insensible as before. At Brahmā’s command, the virtuous lady Mālāvatī offered praise to the Supreme Lord. She declared, “Without whom all living beings on earth are but corpses; who remains unattached, the witness of all, present in every action of all beings; by whom Prakṛti was created, who is the very foundation of all, the Supreme beyond the supreme; whom even Brahmā, the creator of the world, is ever engaged in serving; whom all gods, sages, and Manus ceaselessly meditate upon; who is both with form and formless, the highest sovereign, acting by his own will; the fruit of austerity, the seed of penance, the bestower of the results of all austerities; the support and seed of all, the doer and the fruit of all actions—his very form is self-effulgent, a manifestation assumed out of compassion for devotees.” She concluded, “That radiance is shaped like a luminous circle, shining with the brilliance of ten million suns.