Vyāsa, the illustrious sage, spoke to Janamejaya, the noble king, revealing profound truths about the nature of the self. “Know that I am truly Brahman—unbound by worldly existence, forever free and eternal. My association with the body arises solely from karma, the results of actions.” Through the human body, all experiences—whether auspicious or otherwise—are encountered, for it is the means by which pleasure and pain are felt. Vyāsa explained, “If one, freed from the terrifying bondage of worldly existence, contemplates thus—even without ritual bathing or giving gifts—then, should death come in this state, one is liberated from the suffering of rebirth. This is the highest state, rare even among yogis.” He then spoke of Janamejaya’s father: “Your father, O tiger among kings, after hearing the sage’s curse, clung to attachment for his body and did not attain dispassion. He thought, ‘My body is healthy, my kingdom is secure. Why should I die willingly? Bring those who know mantras to me.’ The king summoned medicines, gems, mantras, and the finest devices, and retreated to his palace. Yet he did not bathe, nor give gifts, nor remember the Goddess, nor lie upon the ground, believing fate to be supreme. Immersed in the dreadful ocean of delusion, he perished in the palace, killed by a snake—his death precipitated by the sin of insulting the ascetic and the influence of the Kali age. Such actions surely lead one to hell. Therefore, O best of kings, rescue your father from that sin.” Hearing Vyāsa’s words, radiant and full of wisdom, Janamejaya was overcome with sorrow, his voice choked with tears. He lamented, “Alas for my life, for my father dwells in hell. I will act so that, like the son of Uttara, he may attain heaven.” Seeking guidance, Janamejaya asked, “How did Hari, the all-powerful Vishnu, the very cause of the universe, perform the sacrifice in ancient times, O Grandfather? Who were his assistants? Which Brahmins, which officiating priests, and those who knew the essence of the Vedas? Tell me, O subduer of foes. After hearing about Vishnu’s sacrifice for Ambika, I too will perform the rite according to the prescribed method.” Vyāsa replied, “O king, listen carefully to the wondrous and detailed account of how the Blessed Lord performed the sacrifice in the proper manner. When the Goddess released her power and granted three energies, the Lords of action were born as men and took their places in splendid aerial vehicles. These three foremost gods reached the dreadful great ocean, and, creating the earth, established their abodes. Then the immovable supporting power was released by the Goddess herself; that support, endowed with marrow, became the earth and was established. Because the earth emerged from the union of the marrow of Madhu and Kaitabha, she is called Medini. Because she supports, she is called Dharā, and due to her vastness, Pṛthvī. This earth, greatest of all, is borne upon the head of Shesha, the serpent king. All the mountains were made broad and vast for support, fixed like iron pegs in wood. The greatest mountain is called Mahīdhara by the wise. Mount Meru, made of gold and stretching many yojanas, was created, adorned with peaks of precious gems, wondrous to behold. From Brahma came his renowned sons: Marichi, Narada, Atri, Pulastya, Pulaha, Kratu, Daksha, and Vasishta. From Marichi was born Kashyapa, and from the thirteen daughters of Daksha, many gods and demons were born. From Kashyapa, an exceedingly vast creation arose—humans, animals, serpents, and many other species. From half the body of Brahma was born Manu, called Svayambhuva, and from his left side, Shatarupa. To them were born two sons, Priyavrata and Uttanapada, and three daughters of remarkable beauty. Having thus brought forth creation, the Blessed One, born from the lotus, made the delightful world of Brahma atop Mount Meru. Vishnu created Vaikuntha, the supreme abode of delight for Lakshmi, a most beautiful place of play, situated above all worlds. Shiva established his supreme abode, Kailāsa, surrounded by hosts of spirits, dwelling there as he pleased. Heaven, called Triviṣṭapa, was created atop Mount Meru, adorned with many jewels, becoming the domain of the king of the gods. From the churning of the ocean arose the supreme Pārijāta tree, the four-tusked elephant, the serpent, and Kāmadhenu, the wish-granting cow. Uccaiḥśravā, the celestial horse, and Rambhā and other apsarases also appeared, all taken by Indra as ornaments of heaven. Dhanvantari and the Moon emerged as well, shining resplendently in heaven, surrounded by attendants. Thus, O best of kings, the threefold creation arose—fashioned in various forms as gods, animals, humans, and others. Beings endowed with karma were born in four ways: from eggs, from sweat, from sprouts, and from wombs. Having thus brought forth creation, Brahma, Vishnu, and Maheśvara each enjoyed themselves in their own abodes as they wished. When creation was set in motion, the glorious, unchanging Lord sported in his own world together with Mahālakṣmī. Once, long ago, Vishnu, residing in Vaikuntha, remembered the jewel-adorned island situated in the ocean of nectar.