The sages, their minds filled with curiosity and reverence, gathered and addressed Suta, the wise disciple of Vyasa. “O illustrious one,” they said, “we are troubled by a deep doubt. Where did Lord Vishnu’s knowledge go, and how did his actions come to a halt while he was yet alive? Please, tell us the truth of this mystery. What is that power, spoken of before, by which even Lord Vishnu was overcome? From where did it arise, what is its potency, and what is its true nature? Enlighten us, O virtuous sage. For Vishnu is the Lord of all, Vasudeva, the supreme self, the world’s teacher, the very form of existence, consciousness, and bliss. He who does all, sustains all, is the creator, pure and unstained, all-pervading—how could he, the highest among the supreme, be led into sleep and made dependent? This truly is a wondrous doubt for us, O vanquisher of foes. Please dispel it with the sword of knowledge, Suta, for you are wise and learned. Suta, bowing to their earnestness, replied humbly, “Who, in all the three worlds—among moving or unmoving beings—could fully resolve this question? Even the ancient sons of Brahma, the great sages themselves, are bewildered by such mysteries. Here, in this very assembly, are Narada and Kapila, the foremost of sages; what more could I add to this profound discussion? Among the gods, Vishnu is renowned as the all-pervading one, the protector from whom the entire universe—both moving and unmoving—has arisen. All beings bow and worship the supreme Lord: Narayana, Hrishikesha, Vasudeva, Janardana. Yet, there are those who worship Mahadeva, Shankara, crowned with the moon, three-eyed and five-faced, bearing a trident, with the bull as his banner. In all the Vedas, he is celebrated as Triyambaka, with matted locks, five faces, and half his form as Gauri, ever dwelling in Kailasa, deep in meditation, surrounded by hosts of spirits, the destroyer of Daksha’s sacrifice. Likewise, the knowers of the Vedas praise the Sun each morning and evening, day by day and at midday, with many hymns. In the Vedas, worship of the Sun is declared supreme; he is lauded as the Supreme Self, that great soul. Agni, too, is praised everywhere in the Vedas, as are Indra, lord of the three worlds, and Varuna. Yet, just as the sacred Ganga divides and flows in many streams, so too do the great sages declare Vishnu to be supreme among the gods. The truly learned teach that there are three means of knowledge: direct perception, inference, and verbal testimony. Some add a fourth—comparison; others, endowed with great intellect, add a fifth—postulation. The wise in the Puranas speak of seven means, but by any of these, the supreme Brahman is difficult to know. Therefore, reasoning must always be carefully applied, both through intellect and scripture, and through decisive logic, examined again and again. Knowledge gained through direct perception should always be considered, accompanied by examples and following the path of the learned. Even the learned say, as sung in the Puranas, that Brahma has the power of creation, and Hari (Vishnu) the power of preservation. Hari also holds the power of dissolution, Surya wields the power of illumination, and the power of sustaining the earth rests in Shesha and likewise in Kurma. This primal power, transformed, is established everywhere: in fire as the power of burning, in wind as the power of movement. Even Shiva becomes lifeless when deprived of Kundalini; whoever lacks power is deemed incapable by the wise. Thus, in all beings—mobile and immobile, from Brahma down to a blade of grass—whatever is devoid of power is censured as mere substance, powerless in victory, in movement, and even in eating. Therefore, the all-pervading power is discerned as Brahman and should be worshipped in various ways, always thoroughly examined by the wise. In Vishnu, sattvic (pure) power prevails; without it, he cannot act. In Brahma, rajasic (active) power; without it, he does not create. In Shiva, tamasic (dissolving) power; by it, he brings about dissolution. All this must be inferred and reflected upon again and again. It is power that creates and sustains the universe, and by its will, the world—both moving and unmoving—is dissolved. Neither Vishnu, nor Hara, nor Indra, nor Brahma, nor Agni, nor Surya, nor Varuna can accomplish their own tasks without her. Empowered by her alone, the gods perform their respective duties; she is directly perceived in all causes and effects. The wise describe her as both with attributes and without attributes. Those attached to desires worship her with form and qualities; those detached seek her as the formless. She, ever untroubled, is the sovereign of righteousness, wealth, desire, and liberation; when worshipped rightly, she grants all desired wishes. Yet, deluded people, veiled by her illusion, do not know her; even among those who know, some mislead others. Some scholars, driven by Kali and dull of mind, establish various heretical doctrines for the sake of their own livelihood. In this age of Kali, O highly fortunate ones, many divisions of doctrines have arisen; never before have such non-Vedic practices of dharma appeared. That fierce Vishnu performs austerities for countless years; Brahma, Hari, and Hara—the three gods—constantly meditate on some eternal principle. These three—Brahma, Vishnu, and Maheshvara—are ever filled with desires and perform various sacrifices. Thus, O sages, the mystery of power—her presence, her veiling, and her grace—pervades all that exists, from the highest gods to the smallest blade of grass.