Those who dwell in Kishkindha know me as Vanamalina, the one adorned with the forest garland. I am recognized as the bearer of the Srivatsa mark, noble in form, the Lord of fortune, present even by the sacred Narmada. On the heights of Arbuda, Trisauparṇa, and Sūkarācala—the mountain that upholds the earth—my presence is the same. Here, too, the third, Śaśiśekhara, is renowned. On the golden Hemakūṭa mountains, I am known as Hiraṇyākṣa; at Śaravaṇa, Skanda is worshipped, O sage. As Padmanābha, I am the bestower of all happiness, praised by the foremost of sages. In other places, I am Mahāhaṃsa, and at Prayāga, I am worshipped as Vaṭeśvara. In the forest of Bhillīvana, I am Mahāyoga; in Mādras, I am known as Puruṣottama. At Śūrpāraka, I am the Four-armed One; in Magadha, I am the Lord of Nectar. In the Daṇḍakāraṇya forest, I am called Vanaspati. Drawn by swans in Mahākośa, I am the destroyer of all sins. On the summit of Vindhya, I am known as Mahāśairin; in Kanthā, as Madhusūdana. At Lauhadaṇḍa, I am Hṛṣīkeśa; in Kosala, the enchanting one. As Bhūdhara, I reside at Devakānadyā, and as Kuśapriya at Mahodā. In the Sindhu forest, I am Sunetra; in Śūrapura, I am established as Śūra. At Bhīmā, I am Śaṅkukarṇa, and in Śālavana, I am known as Bhīma. On Mahilāśaila, I am Maheśa; in Kāmarūpa, I shine as Śaśiprabha. On the island of Siṃhala, I am Upendra, and on Śakrāhva, I am called Kundamālin. There, too, I am Kālāgnirudra, and another form, Kṛttivāsas. On Mahātala, O teacher, I am renowned as Deveśa, Chāgaleśvara. I am the thousand-eyed one, famous for wielding the club to subdue the demons. On earth, I am the lotus-like one; upon the ground, the wielder of the discus. In the world of Mahar, Agastya dwells, and among people, Kapila abides. In Brahmaloka, the seventh realm, Brahmā is established. That realm is inconceivable, unsupported, spaceless, and filled with austerity. On Plaksha Island, O best of sages, I am famed as the one who rides Garuda. In Shāka, I am the thousand-rayed one, and in Pushkara, the king of Dharma is established. From the moist earth to the farthest lands, among all moving and unmoving beings, the bestowers of righteousness—of great energy—are to be praised. They are the destroyers of clouds and the eaters of oblations. Gods, humans, and Sādhyas all attain righteousness, wealth, desire, and ultimately liberation. Now, arise! I go to the great asura’s sacrifice, for the welfare of the gods, O brāhmaṇa. With these words, he departed playfully from the lord of mountains and reached the land of Kurujāngala. The oceans grew agitated; in the sky, the circle of stars shone, their courses disturbed, O great sage. One pondered: “Just as I was burned by Maheśvara, why does Vāsudeva not burn me as well? Even those offerings made with devotion by the best of the twice-born are not accepted by the Lord, out of fear.” Approaching Śukra, the son of Uśanas, he bowed with joined palms and questioned him: “Why do the fires here not accept the offerings, even though the Asuric shares are well presented? Why are the directions enveloped in darkness? Tell me today, O teacher, whose fault is this?” Understanding the reason, Bali spoke these words: “Surely, wherever oblations are offered with mantras into the fire, there Vāsudeva himself comes together.