Consider, then, the vastness of time as it unfolds across the realms. For the gods, what we call a year is but a single day. For the ancestors, their day is measured as an entire month for us mortals. A yuga for the gods spans twelve thousand of their own years, and seventy-one such yugas comprise a manvantara, an immense epoch. The night that follows each of these cosmic days is equal in length to the day itself, maintaining a perfect balance. Now, listen closely: whenever a thousand human years are counted, in the same proportion, months and years are to be understood for the great Creator. The day of Vishnu, too, is measured thus, and His night is of equal duration. In the stillness of that cosmic night, the Creator meditated upon the supreme Self, remaining in the luminous presence of Hari. Then, in the form of Brahma, He brought forth this world—both the moving and the unmoving, all that exists. Overcome with astonishment and supreme delight at this vision, Brahma bowed with reverence at the feet of Hari, offering words of praise that were both cherished and worthy. He spoke with devotion: “I bow to Vāsudeva, who stands without support, the destroyer of all beings. I bow to Janārdana, who is beyond all conception and description. I bow to Janārdana, who is the essence of all realities and the embodiment of peace. I bow to Janārdana, whose form surpasses the highest. I bow to Janārdana, the one supreme form from whom all arises. I bow to Janārdana, who is all, who is eternal, and who is the best. I bow to Janārdana, who is both formless and of many forms. I bow to Janārdana, the original god, the supreme lord. Save me, O ocean of compassion! My mind calls out to you—salutations to you!” Then, the Lord—bearing conch, discus, and mace—addressed him with supreme affection, saying, “There is no doubt—I am pleased with such ones and I always protect them. I guard the worlds through the path of devotion to the Lord.” Eager and filled with curiosity, Brahma asked to hear more about this devotion, for its greatness cannot be fully described even in billions of ages. The Lord replied: “Those who are free from desire and are peaceful—these are truly the best of devotees. Those who are inclined to non-possession are indeed known as devotees. Those who are devoted to the devotees of Vishnu are the foremost among the Bhāgavatas. Those whose minds are fixed upon Gaṅgā and Viśveśvara are the foremost among the Bhāgavatas. Those who rejoice upon seeing worship are the foremost among the Bhāgavatas. Those free from slandering others are the foremost among the Bhāgavatas. Those receptive to virtue in this world are regarded as Bhāgavatas. Those impartial toward both enemies and friends are the foremost among the Bhāgavatas. Those eager to serve the virtuous are the foremost among the Bhāgavatas. Those devoted to the speaker of His words are the foremost among the Bhāgavatas. Those devoted to pilgrimage are the foremost among the Bhāgavatas. Those devoted to the names of Hari are the foremost among the Bhāgavatas. Those who dig ponds and wells for the benefit of others are the foremost among the Bhāgavatas. Those devoted to the cow and to the sacred Gāyatrī are the foremost among the Bhāgavatas.” Thus did the Lord reveal the nature of true devotion and the qualities of His beloved devotees, filling the heart with reverence and wonder at the vastness of time and the greatness of devotion.