With reverence and devotion, water was offered for washing the feet and for sipping, along with a honey-offering, to Keśava. In heartfelt praise, it was declared that none but Viṣṇu could sustain the world; without him, existence itself would falter. He alone was hailed as the ruler of this pure universe—there was no other sovereign. The gathered assembly reflected on the turmoil among gods, demons, gandharvas, yakṣas, and rākṣasas, who so often destroyed one another. Yet, it was Viṣṇu alone who had the power to protect them all. He was ever the sustaining principle of the universe, both moving and unmoving, present as the very soul within every living being. Because all the world was upheld by him, he was known as Upendra. On this day, the universe was pervaded by his presence, and thus the abode of the creator was recognized as Vāsudeva himself. Since the world moved according to his divine army, he was remembered as Viśvasena. The three worlds themselves had been conquered by him, and even the creator was subject to his might, earning him the name Jiṣṇu, the victorious one. He was acknowledged as the king of all, the very beginning of existence, and a prayer was uttered that his auspicious and unrivaled throne might endure forever. Bearing the Sudarśana discus, he was sung by poets as the mighty wielder of the discus. Prayers were offered that he might be furnished with steeds for the destruction of enemies and elephants with excellent tusks, and that he might be adorned with wondrous garments and splendid red garlands, becoming Bhīmasena. A plea arose for true devotion to be present, just as it is for the devotees of Mukunda, and for his graciousness to be bestowed. The Creator then requested to be shown that sacred circle and the ever-liberated Sadāśiva. He prayed that wherever he established the world, that place would remain firm. With this resolve, Brahmā took a handful of sacred grass. Ascending to higher ground, the Grandfather—Brahmā—addressed Keśava with deep respect. He extolled Viṣṇu as the one always worshipped by the gods, remembered by the sages, and famed as Viṣṭaraśravā. There, on the sacred grass, the Supreme Person received the Creator’s praise. Then, the Creator, that Supreme Person, marked out a circuit a yojana wide on all sides, encompassing the holy place. There stood the Lord of the universe, glorious and all-pervading, the creator and sustainer of all. Thus, the place once known as Kuśasthalī came to be called Hemaśṛṅga. So concludes the forty-first chapter, “The Description of the Reason for the Name Kuśasthalī,” as told in the dialogue between Vyāsa and Sanatkumāra, from the section on the greatness of the Avanti region in the Skanda Mahāpurāṇa. Now, listen further. In ancient times, when the gods were defeated by the armies of the demons, they fled and took refuge atop the summit of Meru, a mountain veiled in forests and caves. There, meeting one another, they exchanged worship and explained the reasons for their gathering. Together, the gods journeyed to Maheśvara, the great Lord of gods, who ever bestows prosperity and success, surrounded by sages and celestial bards. The assembly included sages such as Bhārgava and Nārada, as well as hosts of Prajapatis and the fourteen Manus. The place was frequented by virtuous souls of noble conduct and merit, adorned with jeweled gems and steps, and beautified by divine lakes. It was a realm untouched by the six waves of suffering, where birds resided and began to sing praises to the Lord of gods, the master of the universe. Their hymns rang out: homage to the fierce Narasimha, to the one who took the form of Varaha, and salutations to Vāsudeva, the peaceful lord of the Yadus. As they were thus engaged in praise, a bodiless voice was heard, resonating through the delightful, great forest of Time, attended by hosts of Brahmarshis. The voice spoke of a beautiful place called Kuśasthalī, served by Siddhas and Gandharvas. It was revealed that at the end of the age, all moving and unmoving beings would come to destruction there. Thus, the story unfolds, weaving together the glory of Viṣṇu, the sanctity of Kuśasthalī, and the devotion of gods and sages in the eternal dance of creation and dissolution.