With unwavering mind, self-mastery, and intellect undisturbed, a person who is freed from all sins ascends to heaven. One who gives fearlessness to all beings, and from whom no creature has anything to fear, finds that, when his body is cast off, he himself has nothing to fear from any quarter. Just as the footprints of all walking creatures are contained within the mighty footprint of the elephant, so too are all forms of knowledge gathered and held within the mind. In the practice of non-violence, the highest righteousness and purpose find their fullest expression; but one who resorts to violence, though living, is as if dead. He who is non-violent, steadfast, self-controlled, and a refuge for all beings, attains the supreme state. For the wise one, content in knowledge and fearless, death holds no sway; such a person attains immortality. The sage who is free from all attachments, abiding like the limitless sky, peaceful and dear to Viṣṇu, is recognized by the gods as a true brāhmaṇa. The gods also honor as a brāhmaṇa one whose life is devoted to righteousness, who delights only in dharma, and who spends day and night in pursuit of merit. Likewise, he who has restrained all undertakings, who neither bows nor praises, whose actions are exhausted even as his body endures, is known by the gods as a brāhmaṇa. All beings experience both happiness and suffering; understanding the pain that comes with birth and existence, the faithful should act accordingly, mindful of the suffering and joy of all creatures. Of all gifts, the best is to grant fearlessness to living beings; this is the highest charity. He who first offers his own body in sacrifice secures endless fearlessness for all creatures. One who offers oblations with upturned face attains endless, firm establishment, and from his bodily connection, the whole world receives the Vaiśvānara fire. When a person, with the breath, offers in the heart the size of a thumb the very self as sacrifice, then in his agnihotra, the offering abides both in himself and in all worlds, always. Those who know the god who is creator, triple-formed, golden, and the highest reality—these, honored among all beings and gods, attain immortality, being capable. He who knows all the Vedas, all that is to be known, all ritual, etymology, and the highest reality, and perceives all this in the embodied self—for him, all gods always act in accord. He who knows that which is established in the earth, immeasurable in the sky, golden, at the end of the circle, moving to the right in the southern mid-region, and whose rays shine within himself, knows the profound reality. That which revolves and evolves, with six spokes and twelve rims, triple-jointed, and whose mouth protects the universe—that wheel of time is set within the cave of the heart. By whose grace the body of the world and all realms are attained—he who satisfies the gods therein becomes ever liberated, even here. He who is radiant, eternal, ancient, and out of fear of whom the world exists; from whom beings do not fear, and who never causes fear among beings—such a one is truly great. He who is not to be censured, nor censures others, that brāhmaṇa should see the highest self; freed from delusion and sin, he seeks no gain, neither here nor hereafter. Free from anger and delusion, regarding clod and gold alike, freed from sorrow, without conflict or alliance, beyond praise or blame, moving among both the pleasant and the unpleasant, the mendicant wanders indifferent, like a witness. At this point, Bhīṣma spoke: “O Brāhmaṇa, you have described the supreme glory of that sacred place, the tīrtha that arose on earth with the fall of the lotus. O tiger among sages, please recount in detail all that was done there by the blessed Viṣṇu and Śaṅkara. How was the sacrifice performed there by the divine Lord? Who were the officiating priests and Brahmins who assembled? What were the portions of that sacrifice, what materials were used, and what was the sacrificial fee? What was the altar, and what measurements did Virinchi establish there? Who was the recipient of the sacrifice, praised everywhere in the Vedas as the object of worship for all the gods? What desire did the Creator contemplate when he performed the sacrifice? Just as that Lord of the gods is immortal and unaging, so too is his heaven seen to be imperishable. For the other gods as well, the great-souled one granted heaven; and for the sake of the agnihotra, the Vedas and the sacred herbs also arose. All other animals on earth were created by the blessed one for the purpose of sacrifice; this is the Vedic tradition. I am eager to hear from you what desire was considered, what result and what intention were involved, just as you have spoken. You ought to describe fully the sacrifice performed by him; and the woman named Shatarupa is here called Savitri. She is said to be the wife of Brahma and the mother of the sages; she gave birth to the seven sages beginning with Pulastya, and to the progenitors beginning with Daksha. Savitri also gave birth to the Manus beginning with Svayambhuva; Brahma made her his lawful wife, beloved as the mother of his children. How did Brahma, abandoning his virtuous, devoted, and noble wife with beautiful smile, seek another spouse? What is her name, what are her qualities, whose daughter is she, O Lord? Where was she seen by the god, and by whom was she shown to him? What is her form, that goddess so enchanting to the mind, whom, upon seeing, the Lord of gods fell under the sway of desire? In color and beauty she surpasses Savitri, O sage; she bewitched the god, the sovereign of all worlds. Please describe in detail how the god took that woman, the beauty of the worlds, and how the sacrifice was then commenced. When Savitri saw her beside Brahma, what did she do? And what conduct did Brahma adopt toward Savitri at that time? What words did Savitri speak to Brahma in his presence then? Whether spoken or unspoken, you ought to relate everything.