Association with a saintly person is not easily gained; it comes to people only through the merit of good deeds accumulated in previous lives. Freed from faults such as desire, these saints become true teachers of the world. When one finds oneself in the company of such souls, one should recognize it as the fruit of merit earned in a former birth, for this association with the virtuous does not happen otherwise. Saints are like radiant rays of noble speech, always dispelling the darkness within hearts. For the one who attains their company, peace becomes everlasting. Then, a question arises: “What is the true nature of their world? Please, tell me everything about it as it truly is. You alone possess the wisdom to describe these mysteries—there is no one superior to you.” He to whom the Lord of the universe spoke, having emerged from yogic sleep, was none other than the creator of the world, Shiva-Brahma, who possesses his own unique form. When the world had dissolved into a single ocean and all things, both moving and unmoving, were destroyed, he was adorned with bodies and forms born from countless lotuses. That god, subtler than the subtle, who expands and contracts the cosmic egg, was witnessed by Markandeya, who remained there, beholding the divine play of the Great Lord. “O sage,” the listeners continued, “we have heard that in the beginning, only Hari remained. When everything was consumed by Hari, why was he alone left remaining? Who among people would ever be slothful in drinking the nectar of Hari’s glory?” In the sacred place of Shalagrama, the great ascetic performed intense austerities. Fasting, endowed with forbearance, truthful, and with his senses subdued, he was self-restrained and devoted to the welfare of all beings, performing the highest form of penance. In their need, the gods sought refuge in the Supreme Lord, Narayana, the flawless one. They praised him—the Lord of gods, the lotus-naveled, the teacher of the world: “O Lord, protect us who have taken refuge in you, frightened by the austerity of Mrikandu. Victory to you, who are the very form of the world! Victory to you, the cause of the cosmic egg! Salutations to you, Lord of the worlds! Salutations to you, witness of the worlds! Salutations to you, whose form is meditation and who are the fruit of meditation! Salutations to you, whose form is the origin of earth, and who are the very essence of consciousness! Salutations to you, who are formless, whose true nature is your own, and who manifest in many forms! Repeated salutations to Krishna, to Govinda, for the welfare of the world. Salutations to the one who appears as the Sun and in other forms, who accepts the offerings of oblations and ancestral rites. Salutations again and again to the one who destroys the suffering of those who remember him.” Then, the Lord bearing the conch, discus, and mace became visible to them. He was adorned with all ornaments, his chest marked with the auspicious Śrīvatsa. The best of sages praised him, and he was surrounded by his foremost attendants. Filled with joy and reverence, the gods offered salutations with eightfold prostration. Pleased, the Lord spoke to the gods, who were bowed before him, with Indra at their head: “That sage, foremost among the virtuous, does not trouble you, O gods. In every way, the best of gods do not trouble another, not even in a dream. How can a wise person, without first ensuring his own protection, bear enmity toward another? How can one who is noble ever wish to play with or harm another?” Thus, the Lord revealed the greatness of the virtuous and the nature of true nobility to all assembled.