In the age of Kali, it was declared with certainty that there is truly no other way to liberation. Having attained supreme bliss, the sage spoke again, saying that the supreme, eternal Brahman—the radiant light of the world—has been revealed. He explained that whoever remembers the lotus-eyed one, Nārāyaṇa, destroys all sins. One listener, seeking clarity, responded: “What you have spoken, I accept. But how can I understand without an example? Please tell me how a mind that is sinking may attain stability.” Sanaka, recalling the supreme Nārāyaṇa, replied: “There is one skilled in the Vedānta scriptures, most worthy of reverence among the noble, and he may guide you.” Thus, Sanandana began to inquire about the dharmas of liberation. He asked, “At dissolution, where does everything go? Tell me this, Sanandana. With earth, fire, and wind—by whom was this world created? How are purity and impurity determined for them? How is the rule of dharma and adharma established? From this world to that world, may you declare everything to me.” At this point, the scripture spoken by Bhṛgu was questioned by the sage Bharadvāja, who sat before him. Bharadvāja asked, “How does liberation arise from saṃsāra for one, O bestower of honor? They always conduct themselves in the manner of master and servant. He, the delight of the worlds, is without qualities and without stain. How can that Supreme Self, difficult to comprehend due to time and power, be known? How can the individual soul, transcending individuality, attain union with Brahman?” When Bharadvāja posed these doubts, the Blessed Lord responded. He spoke of that which was formerly known as the Mind-born, renowned among the great sages, called the Unmanifest—eternal, imperishable, and undecaying. He, the god, first created the great one, known by name. From space arose water; from water came fire and wind. Then, the self-born one created a divine, radiant lotus. He is known as Ahaṃkāra, the source and soul of all beings. His bones are the mountains; his marrow, the earth’s soil and ink. His breath is the wind; his energy, fire; his veins, the rivers. His head above is the sky; his feet, the earth; his arms, the directions. He is that Blessed Lord Viṣṇu, renowned as Ananta. From him, the universe arose, as you have questioned me about this. What other measures are there? Remove your doubt in truth. But that delightful realm, filled with many supports, cannot be attained by you. There, the gods themselves shine, radiant like the sun and blazing with the brilliance of fire. Because of its difficulty and boundlessness, Bharadvāja asked again, “Tell me, O giver of honor.” This space is restrained, yet immeasurable even by the gods. It is said that water lies at the end of darkness, and at the end of water is fire. Beyond that is again space, and at the end of space, again water. From fire, wind, and water, even the deities find it difficult to comprehend. Thus, the mysteries of creation, dissolution, and the path to liberation were revealed, layer by layer, in reverent inquiry and divine response.