With the blessing of yoga, Kushadhvaja received permission and entered into the very body of Brahma. Within the divine being, he beheld sights so wondrous that awe filled his heart. Standing in that sacred interior, the blessed Ajātashatru addressed Brahma, the Grandfather of all. Brahma, in his wisdom, invited him: “Enter and behold these various worlds, O best of men.” Thus, Kushadhvaja again entered the belly of the Lord of Fortune, eager to witness the mysteries within. He wandered through the god’s vastness, yet nowhere could he find the end of Hari. Even Brahma himself, searching at the navel as prompted by Janardana, found no door or exit. At last, Brahma—the four-faced, self-born, the blessed Grandfather and source of the world—emerged from the lotus, setting aside his own form. With a voice deep as thunderclouds, Brahma addressed Vishnu, the Supreme Person, declaring, “I alone am powerful; there is no other—who indeed could surpass me?” Hari responded gently, seeking conciliation. “It is not out of envy that my doors are closed. Who would wish to trouble the god of gods, the Grandfather himself? All auspiciousness and harmony that I have taken from you, O Padmayoni, it is for my own sake, O embodiment of the universe.” Having attained incomparable joy, Brahma again spoke to Vishnu, reflecting on the nature of the self: “The inner self of all beings is indeed the supreme, eternal Brahman. All this is pervaded by me; I am Brahmā, the supreme person. There is but one form, divided in two: Nārāyaṇa and Pitāmaha.” Yet Brahma warned, “This declaration of yours will lead to destruction. I know the Lord who is master of Pradhāna and Puruṣa, the Supreme Lord. Seek refuge in that Brahman, beginningless and endless. You do not truly know your own self, that supreme imperishable. There is no other Supreme Lord of the worlds besides us two.” Hearing these words, spoken in anger, Viṣṇu replied: “O Brahman, nothing is unknown to me; I speak nothing but the truth to you. The cause of all the distinct forms of Māyā arises from the self. Knowing that supreme truth—one’s own self as the great Lord—is the highest knowledge.” At that moment, Hara appeared to grant favor to Brahma. The blessed Lord, holding his trident and radiant with supreme splendor, wore a garland of wondrous form that hung to his feet. Yet, deluded by Māyā, he appeared clothed in yellow garments, his immeasurable Self—a mass of radiance—approaching as Janārdana. He beheld the Lord, the shining God, blazing in the pure waters. Rising up, the Blessed Lord addressed Brahma, the god of gods, the Grandsire: “He is without beginning or end, inconceivable, the great Lord of all worlds. He is the lord of beings, the yogi, the great lord, pure and auspicious. He is perceived by ascetics absorbed in the state of Brahman. Becoming Time itself, the great god stands solitary, partless, and ever-auspicious.