In the midst of profound contemplation, she perceives the energies as the sacred Ganges itself; if Hari, the divine Vishnu, severs them, it signifies death, while if Shiva does so, it marks destruction. The hair becomes visible, and here, those who are weak lie in slumber; these states are sought after, for that very reason. Within this vision, the wielder of the Śārṅga bow stands revealed—none other than Rāma himself. Thus, this collection of truths is proclaimed. My mind rejoices in Rāma, whose nature is clear and pure; O Rāma, I bow before you. All beings, beginning with the cowherds, are friends, and Hari is their husband. Without blemish, with limbs like those of a cow, and in groups of two, three, four, and more, they are described. Eight, O sage, is the emperor, restless in form and in mind. Uśanas and Āvi reside within man; they are red, bearing the mark of cessation. The cow, the boat, the various forms, the milk, the hunger, the sky, and sometimes even knowledge—all these are counted among the elements. The leader, the water, the speech, the agent, the excess, and the wind are present. This is Brahmā, the staff-bearer, the blood, the small, and the origin. Moving sideways, difficult, and also generous; becoming, eating, and striking—these actions are described. I declare the number of qualities, substances, actions, unions, and genders. The skilled one, the self-born, the doer, and the mother are mentioned, but not the father. Wealth, the moon, the cow’s hand, the chariot, the gold, and many others are enumerated. Born from the rim, the poison, the vajra, and the snake—all these, the universe, both sides, and the mutual others are acknowledged. The former, the latter, the southern, the upper, and the lower directions are all recognized. The first, the last, the lesser, and the half pertain to you and us. Similarly, the opposition of one’s own and another, reversal, and the imperishable are included. Gārgya, Nāḍāyana, Ātreya, and Gāṅgeya are maternal cousins. Of the two joined in action, the agent of the deed, steadfastness, and saffron are noted. For one’s own interest, a thief; for equal interest, he gazes at the face, radiant like the moon. A cow is wealth; in matters of distress, the wealthy man—how much is measured? One adorned with a garland, an ascetic, an intelligent man, a deceiver—these are considered only in respect to the matter. When something is slightly incomplete, it is called 'almost' or 'nearly so.' Of the Paṭu caste, in blame; a physician’s noose, in praise. In abundance and the like, made of food, made of clay, and likewise made of gold. Darker, whitest—what is it called by name? The imperishable ones. In measurement, 'knee-deep' and also 'equal to both knees.' 'Which' and 'which of two' are used for specifying numbers. 'So many,' 'a few,' 'how many times,' and 'how many,' O Nārada. 'In two ways,' 'in duality,' 'in two parts'—these are modes of number, O best of sages. 'A pair,' 'a triad,' and in number, 'two,' 'three'—all are described. Names are given: Traiṇa, Pauṣṇa, Tuṇḍibha, Vṛndāraka, and Kṛṣīvala; Avaṭīṭa, Vanāṭa, Nibiḍa, and Cekṣuśākin; Vidyāthuñcu, Bahutitha, Parvata, and Śṛṅgiṇa; Cilla, Cipiṭa, Cikva, Vātūla, and Kutapa; Ūrṇāyu, Marūta, Ekākī, and also Carmaṇvatī; Āsaṃdī, Vañca, Cakrīvat, Tūṣṇīkā, and even Jalpatakī; Śanta, Śanti, Śaṃyaśanta, Śaṃyohaṃyu, and Śubhaṃyu. Thus, the tapestry of beings, qualities, actions, and names is woven, each holding its place in the vast universe, each connected in the sacred order, as revealed to the sage.