Within their own hearts, the ascetics reside, immersed in the divine dance of the Self—the Lord of consciousness. In this sacred movement, they repeatedly experience the bliss of Brahman, tasting its sweetness again and again. From the Lord shines a radiant brilliance, illuminating all. Those who are established in Brahman, the true ascetics, enter into the Lord, finding eternal peace—this peace is reserved for them alone, not for others. The Lord is self-luminous, unmoving, eternally liberated. With reverence, the seekers bow, having sought refuge in Him. He is the supporter, the sun, manifesting in countless forms. He is eternal, the Supreme Person, the Lord of all, the Supreme Lord. He encompasses space, Brahman, the void, primordial nature, and that which transcends all qualities. Whatever appears between these states is the true essence, the reality of all. With humility, the devotees pray for the Lord’s grace, addressing Him as the Great God, the Lord of beings. They strive to propitiate the One Lord, offering salutations to Agni and to Śiva. When the supreme form is withdrawn, Bhava—the Lord—becomes established in primordial nature. Upon seeing the god Nārāyaṇa, the ascetics speak words of astonishment, overwhelmed by the vision. Having beheld the supreme form of the Eternal One, they feel fulfilled, and unwavering devotion arises within them—devotion directed to the Lord alone. Again, they contemplate the Lord’s eternal, true nature, the Supreme Lord. Speaking deeply, they address Mādhava, having witnessed His glory. At this moment, the greatness of the Lord is declared—greatness known to those who understand the Vedas. The Lord Himself proclaims: "I am the sole destroyer of all worlds; I am the eternal Self of all. Everything is situated within the middle and the end, but I am not established everywhere. This is my analogy, O sages; it is revealed through my māyā. I impel the entire world; this power of action is mine. I am time itself; I impel the entire world, which is composed of time. I withdraw everything into a single form; yet, in truth, these two states—manifest and unmanifest—are my own. At the beginning of creation, I stir both Pradhāna and Puruṣa. Through the sequence beginning with Mahat, my radiance unfolds. Hiraṇyagarbha, the Sun, is born from my own body. At the start of the cycle, he gives the four Vedas to his own sons, the twice-born. That divine power, my sovereignty, he always bears within himself. Becoming four-faced, he creates the world, having arisen from himself. My supreme form alone performs the act of preservation. By my command, that form always brings about dissolution. And fire performs cooking, impelled by my power. Vaiśvānara, the divine fire, acts by the command of the Lord. He too enlivens all, solely by the Lord's command." Thus, the greatness and the workings of the Supreme Lord are revealed, as witnessed and celebrated by the sages and ascetics, whose devotion and understanding are unwavering.