When a person beholds him—the supreme being—they attain the highest light, the ultimate illumination. This exalted one has traversed the earth, circling its sacred islands, vast oceans, and towering mountains. In every such place, Hari is present, manifesting either as Shiva or Achyuta, his divine forms pervading all. Wherever the Purāṇa is recited, Hari himself dwells there, sanctifying the occasion. For those devoted to him, the sacred Ganga serves as a daily shield, protecting them unfailingly. The reverence shown to the speaker of these holy texts is regarded as equal to the sanctity of Prayāga, the holiest of pilgrimages. Hari is celebrated as the rescuer of souls submerged in the ocean of worldly existence, lifting them to safety. There is no deity equal to Vishnu, and no truth higher than the guru. Just as the ocean is the greatest among rivers, so too is the Ganga revered as the highest and most sacred. Liberation is the greatest gain, and no river matches the Ganga's purity and power. She removes the affliction of worldly life, and thus, she should always be served with diligence and devotion. One who lacks devotion to these two—the Ganga and Hari—is considered fallen, O twice-born. Both possess the power to destroy all sins, having been endowed with Vishnu’s own energy. Equally renowned, they fulfill the desires of devotees. Set in motion for the welfare of all the worlds, their influence is vast and benevolent. In the same way, devotion to Tulasi and to Hari is pure and virtuous, bestowing blessings upon the faithful. Where the protector is present, people attain the supreme abode of Vishnu. Those safeguarded by the Ganga receive the fulfillment of their wishes. Freed from all sins, they reach the highest state, and by abandoning demonic tendencies, they attain the supreme goal. At this point, the sage is asked: “O best of sages, tell me about Sagara.” The Brahmin responds, describing Sagara’s greatness. Sagara attained the supreme and most excellent abode of Vishnu. He enjoyed the entire earth in righteousness, always devoted to dharma. As the lord of men, he established everyone in their proper duties, ensuring harmony and order. Sagara satisfied the earth-gods with gifts of cows, land, gold, garments, and other offerings. He considered himself fulfilled, having alleviated the suffering of others. The people of his realm, adorned with celestial ornaments, were joyful and content. The earth, under his rule, produced fruits and flowers without the need for tilling. With unrighteousness removed, the people were protected by righteousness. Yet, amid this prosperity, a great pride arose—accompanied by jealousy and born from loss. Sagara wondered, “Who else besides me is worthy of honor, the performer of great sacrifices?” He was learned in the essence of the Vedas and Vedāṅgas, skilled in the science of ethics. But such excessive pride breeds jealousy in others. When pride, jealousy, loss, and the desire for honor are present in a person, he heads inevitably toward destruction. Even one of these qualities brings harm; what then when all four are found together? Quarrel destroys one’s own body and brings ruin to all prosperity. Understand this, O virtuous one, as fire in chaff joined with wind—destructive and uncontrollable. Harsh speech brings no happiness, neither here nor in the hereafter, for those who indulge in it. Even beloved ones, children, or relatives can become enemies through such conduct. Indeed, a person becomes the axe for the destruction of his own wealth; there is no doubt about this.