Whether ignorant or learned, the twice-born who is purified by the sacred sandhyā rites holds a special place in the order of dharma. One should never strike or curse a brāhmaṇa, even if he himself strikes or curses; for he is to be honored a hundred times more than cows and is regarded as a devotee of Hari. The twice-born who partakes of the water from a brāhmaṇa’s feet or receives his offered food gains merit. He who abstains from eating on Ekādaśī and always worships Kṛṣṇa, or who always eats the remnants of food offered as naivedya, is blessed. Food, excrement, milk, or urine that has not been offered to Viṣṇu is not pure. Even Brahmā and his sons are devoted to Viṣṇu. When it comes to contact with one’s ancestors, maternal grandfathers, and even the teacher, questions arise: what kind of teacher, what kind of father, what kind of son, what kind of friend is worthy? Among the twice-born, a brāhmaṇa who is not a Vaiṣṇava is surpassed by a Vaiṣṇava, even if the latter is a caṇḍāla. A twice-born who neglects the sandhyā, remains impure, or is averse to Kṛṣṇa falls short. But he into whose ear the mantra of Viṣṇu enters from the mouth of the guru—he, along with hundreds of his ancestors and maternal grandfathers, attains the abode of Hari. Just as there are four castes—brāhmaṇa, kṣatriya, vaiśya, and śūdra—Vaiṣṇavas always meditate on the lotus feet of Govinda. For their protection, Sudarśana, the divine discus, is ever engaged. At this point, Śaunaka spoke, saying, “Through reproach, by way of introduction, and out of curiosity, I have heard these things. Who created the beings, and who among them were the celibate ascetics? What happened as a result of the father’s curse upon the son, in their opposition?” Sūta replied, “O Śaunaka, there were the Apāntaratamas and also Sanaka and others. Besides these, there were many other sons of Brahmā, continuously. By the curse of his son, Brahmā himself, the lord of creatures, became unworthy of worship. By the curse of his teacher, Nārada became a Gandharva. He became the king of the Gandharvas, the greatest among them. By the command of his teacher, Nārada practiced supreme meditation at Puṣkara. He recited the armor hymn of Śiva and the twelve-syllabled mantra. For a hundred years, he chanted the supreme, divine mantra. At the end of those hundred years, he beheld Śiva before him—the eternal Lord, of great splendor and form; the embodiment of austerity, the seed of asceticism, the fruit that grants the result of penance. Nārada saw Him bearing a trident and spear, riding a bull, clothed only in the directions. He saw the best one whose matted locks shone with the radiance of molten gold. He saw the supreme conqueror of death, the destroyer of all, Time itself. He saw the giver of true knowledge, tranquil, bestower of liberation, and giver of devotion to Hari. With the hymn given by Vasiṣṭha, Nārada praised the Supreme Lord and requested from Him devotion to Hari and a son who would be a supreme devotee of Viṣṇu. Hearing the words of the Gandharva, the moon-crested Lord spoke. Śrī Mahādeva said, “O king of the Gandharvas, what do you desire? Who is ever satisfied, O most inauspicious one? O child, unwavering devotion to Hari is the source of all auspiciousness.