All the wise ones gathered were instructed to teach the devotees according to the divine word, passing on the supreme knowledge only to those who see no division within, who are peaceful, abiding as the Self present in all beings, and are called imperishable. It was declared that those who fail to see the unity of all beings do not truly perceive the Lord and, as a result, are born again and again in the cycle of rebirth. But those who perceive with the vision of oneness are freed from this cycle, attaining liberation. The teaching was clear: see the Lord alone, worship Him in the very same way, with undivided devotion. Those who do otherwise, who turn away or revile Nārāyaṇa, fall into terrible hells, for the Lord does not dwell among them. Even a dog-eater may be liberated by the Lord’s grace, but never one who scorns Nārāyaṇa. Therefore, He is to be worshipped and saluted, for such reverence brings the Lord’s pleasure. At that moment, as all watched, the Lord became invisible to them. The yogis present, having renounced all attachments, attained the supreme body, and directly received the knowledge of Mahesha, the knowledge which destroys worldly existence. The Lord then addressed the great sages, instructing them to impart this teaching to their righteous disciples, especially to Brahmins, for this divine knowledge is to be cherished and passed on. Nārāyaṇa, the great yogi, then vanished from their sight. The beings and elements, along with Nārāyaṇa, returned to their own abodes. Still, He imparted the divine wisdom to Satyavrata, who then passed it to Prajapati Pulaha, and Pulaha gave it to Gautama. Kapila transmitted it to Jaigishavya and Panchashikha, and from Panchashikha, Vālmīki received that supreme knowledge. Vāmadeva, the great yogi, who is indeed Rudra, the wielder of Pinaka, directly bestowed this supreme teaching to Arjuna. From that time onward, devotion to Girisha grew especially strong within the hearts of those who understood. It was urged: seek refuge in Bhutesha, in Girisha, in Sthanu, the god of gods, the trident-bearer. All were called—together with their wives and sons—to take shelter in Shiva. Worship Mahadeva, the lord of cows, adorned with sacred ashes. In reverence, they bowed to Sthanu, the eternal one, and to Vyasa, son of Satyavati. They also bowed directly to Hrishikesha, the great lord of all worlds. Thus arose a devotion so rare that even the gods find it difficult to attain—a devotion by which the blessed Lord, the Master, is worshipped by those who seek liberation. In this same spirit, the protection of all worlds and the collection of dharma were once sought by the sages and Indra during the churning of nectar. Krishna, his mind clear and composed, spoke the teachings of the sages, and by the guidance of Sanatkumara and the foremost of sages, one is freed from all sins. Whoever reflects deeply upon this meaning attains the supreme state, freed from all sins, and is honored in Brahma’s world. This knowledge should be heard and considered always, especially by Brahmins. The path of action prescribed for Brahmins brings the highest fruit. In ancient times, Manu, the lord of creatures, spoke these truths to the listening sages. Now, to those whose minds are composed, the teaching is given once more—listen as it is spoken.