In the course of divine discourse, it was revealed that I—Brahmā, Viṣṇu, Śeṣa, Dharma, and the great Virāṭ—along with everything that possesses attributes and is perceptible in this world, are all expressions of a deeper truth. Long ago, in the sacred realm of Vaikuṇṭha, Dharma approached Brahmā with a profound question about this very essence. What was shared in response is the heart of all principles, the guiding light for those lost in ignorance. It is the true form of the Supreme Self, the eternal, supreme Brahman. Within all living beings, the five vital airs are Viṣṇu himself, and the mind is Brahmā, the lord of creation. We all derive our existence from the Self; as long as that abides, so do we. The individual soul is but a reflection of this Self, experiencing the results of actions. Just as the reflection vanishes when a pot breaks, or the forms of the moon and sun disappear, so too do individual forms cease to exist. At the end of the world, only the supreme Brahman remains, dear one—a radiant circle of light. This Brahman is vast like space, all-pervading, and imperishable. There, the yogis declare, is the supreme, eternal Brahman: without desire, without form, the supreme Self and Lord. It is the source and nature of supreme bliss; even Prakriti, the origin of all seeds, merges into it. Just as the power to burn exists in fire, and radiance in the sun; just as sound is inherent in the sky and scent in the earth, when Brahman inclines toward creation, a portion of it becomes known as Purusha. Here, Prakriti manifests in threefold qualities and is remembered as the supreme, shadowy form. Just as a potter can always make a pot from clay, or a goldsmith craft an earring from gold, the pot is made by the potter, but the clay itself is eternal. Similarly, that supreme Brahman is eternal, and Prakriti is also said to be everlasting. To obtain clay or gold, the potter and goldsmith are required; thus, O Narada, Brahman is supreme over Prakriti. Some sages even say that Brahman itself is both Prakriti and Purusha. That Brahman is the ultimate abode, the cause of all causes. Brahman and the Self of all remain untouched, existing as the witness to all. The power of Brahman is Prakriti, the very form of all seeds. Yogis always meditate upon Brahman as a form of pure light. Whose radiance would not be wondrous, when they meditate without the Person? Therefore, the Vaishnavas meditate on a captivating form within that light. They envision it as a circle of brilliance, shining like ten million suns, and as a beautiful square measuring a hundred million yojanas. It is clearly visible, circular like the disc of the moon, situated fifty million yojanas above the eternal Vaikuṇṭha. This realm is filled with wish-fulfilling cows and adorned with the circle of the rasa dance. It boasts a hundred peaks, each brilliantly shining with golden domes, most splendid and desired, with a hundred million delightful hermitages. Within lies a most beautiful hermitage, joined with a hundred temples, all adorned and supremely radiant with the Kaustubha gem. Thus is the supreme abode, the wondrous form, and the eternal light of Brahman revealed.