The assembled gods, led by their chief, implored, “O Lord of the gods, O chief of the immortals, quickly revive the Gandharva!” In response to their plea, the divine boy Janārdana, disguised in the form of a brāhmaṇa, appeared among them. Guided by Brahmā and Īśāna, the group made their way to the foot of a mālatī tree, where the lifeless body of the Gandharva lay. Brahmā, holding his sacred water-pot, poured water over the corpse. Śiva, the embodiment of knowledge and bliss, bestowed the gift of wisdom upon him. When Agni was seen, the fire of digestion stirred within the body; Vāyu, the very life-breath of the world, was present, and through the presence of all the presiding deities, the power of sight was restored. Yet, despite these efforts, the corpse remained insensible, unmoving as before. At this moment, Brahmā instructed the virtuous lady Mālāvatī to praise the Supreme Lord. With reverence, Mālāvatī began her prayer: “Without Him, all living beings on earth are but corpses. He is unattached, the witness of all, present in every action of all beings. By Him, Prakṛti was created; He is the foundation of all, the Supreme beyond the supreme. Even Brahmā, the creator of the world, is ever engaged in His service. All gods, sages, and Manus meditate upon Him. He is both with form and formless, the supreme, the sovereign of His own will. He is the fruit of austerity, the seed of penance, and the bestower of the results of all austerities. He is the support and seed of all, the action and fruit of all actions. His very form is self-effulgent, a manifestation assumed out of compassion for devotees.” Mālāvatī described His radiance as a circle of light, shining with the brilliance of ten million suns. His complexion is dark as a fresh raincloud, and His eyes resemble autumn lotuses. His beauty surpasses countless Cupids; He is the abode of playful charm and captivating to behold. He has two arms, holds a flute, and is dressed in yellow silk garments. Sometimes, He is surrounded by cowherd maidens in a secluded forest; elsewhere, He appears in the attire of a cowherd, encircled by cowherd boys. He protects herds of wish-fulfilling cows, taking the form of a child. The sweet music of His flute enchants the gopīs. He is the beloved of Lakṣmī, served by attendants with four arms. On the White Island, He appears as Viṣṇu, worshipped by Padmā. He also assumes the form of Śiva, bestower of auspiciousness, manifesting as Śiva by His own portion. He is the great cosmic form, within whose hairs the multitude of universes abide. He bears various incarnations and is the eternal seed of them all. He is the very life of all living beings, the supreme soul, the Lord. He is unperceivable and unattached, the essence beyond speech and mind. He is five-faced, four-faced, elephant-faced, and six-faced. Even Śrī and Sarasvatī, rendered speechless, are unable to praise Him. “Why should I praise Him here,” Mālāvatī wondered, “I, a sorrowful woman, to the Supreme beyond all? Afflicted by fear, I bow again and again to the ocean of compassion.” In her husband’s absence, she recognized the Supreme Soul as formless for her. With humility, she bowed to the assembly of gods and to the brāhmaṇa standing before her, seeking divine grace in her time of distress.