The power of Hari’s name alone is such that it destroys all sins. Yet, there are those who, despite this truth, are to be regarded with caution: one who is known as a dog-eater—such a person, it is said, should not be spoken to, nor should one enter his presence, for he is likened to a cremation ground. Those who bear hatred toward cows and Brahmins are called Rākṣasas, and if such a person attempts to worship Govinda, their worship is rendered fruitless. Indeed, that very act of worship, O illustrious one, swiftly brings about the downfall of the worshiper. The wise, those learned in truth, declare such a person to be a hater of Viṣṇu. On the other hand, those who are ever engaged in righteous deeds are regarded as very forms of Viṣṇu himself. How could anyone whose devotion to Viṣṇu is steadfast ever harbor an evil mind? For such devotees, any sinful thought is destroyed at once; wickedness cannot remain in them. Even outcastes, if their hearts are devoted to Hari, are truly the best among people. Service to Hari is renowned as the source of both enjoyment in this world and liberation from it. Whoever worships Viṣṇu attains inexhaustible happiness, as if bathed in all sacred waters, and becomes most dear to Viṣṇu. The water that washes Hari’s feet is said to remove all suffering, and those great souls who surrender to him attain eternal liberation. For those who recite or listen to these teachings, all sins are destroyed. Yet, there are those who are ever intent on seizing the wife or wealth of another, who have slain hundreds or thousands of brāhmaṇas and cows, who are always engaged as the leaders of evildoers. The number of such people, O brāhmaṇa, is beyond counting—even tens of millions of years would not suffice to enumerate them. It was such a person—a hunter, greedy for theft—who made his way to the splendid city of the king of Sauvīra, a city adorned with bustling markets and golden spires, rivaling the city of the gods. Upon seeing its radiant towers, the hunter’s heart was filled with joy. Driven by his greed, the thief entered the inner quarters of the city. There, he beheld Uttanka, a sage and treasury of austerities, wholly devoted to the service of Viṣṇu. When the hunter, intent on his crime, saw that Uttanka stood in his way, he rushed at the sage with weapon drawn, intoxicated by pride, eager to seize him. Observing the hunter’s intent, Uttanka addressed him with calm words: “What offense have I committed against you? Tell me, O wise one. Gentle one, even the virtuous do not kill the wicked without cause. Those who are truly virtuous, with peaceful minds, do not engage in hostility. Such a man is called the highest and is always dearest to Viṣṇu. Even when cut, the sandalwood tree perfumes the axe with its fragrance. Though free from all attachments, the virtuous are often afflicted by the wicked. Even then, they are harmed, but never by their equals. “In this world, hunters, fishermen, and slanderers become enemies without cause. For the sake of son, friend, wife, and wealth, one endures all manner of suffering. Yet, in the end, one abandons all these and departs alone. The notion of ‘this is mine’ troubles creatures in vain.