Drawn by majestic swans in the sacred region of Mahākośa, the destroyer of all sins is revered. On the lofty peak of the Vindhya mountains, Mahāśairin is worshipped; in Kanthā, Madhusūdana stands honored. At Lauhadaṇḍa, Hṛṣīkeśa is present, and in the land of Kosala, the enchanting one delights the hearts of devotees. Bhūdhara resides at Devakānadyā, while Kuśapriya is venerated at Mahodā. In the Sindhu forest, Sunetra is established, and Śūra shines forth in Śūrapura. Śaṅkukarṇa is honored at Bhīmā, and Bhīma himself is renowned in the sacred grove of Śālavana. Maheśa dwells on Mahilāśaila, and Śaśiprabha radiates in Kāmarūpa. On the island of Siṃhala, Upendra is worshipped, and Kundamālin, known as Śakrāhva, is celebrated. Kālāgnirudra, fierce and powerful, is present there as well, alongside another form called Kṛttivāsas. On Mahātala, O wise teacher, Deveśa, Chāgaleśvara, is renowned. The thousand-eyed one, famous for drawing forth his club to subdue the demons, is honored. Upon the earth, the lotus-like deity is worshipped; on the ground, the wielder of the discus stands firm. In the world of Mahar, Agastya abides, and Kapila dwells among humankind. Brahmā himself is established in Brahmaloka, the seventh realm, which is inconceivable, unsupported, spaceless, and filled with austerity. On Plaksha Island, O best of sages, the one who rides Garuda is famed. The thousand-rayed one stands in Shāka, and the king of Dharma is established in Pushkara. From the moist earth to the farthest lands, among all moving and unmoving beings, the bestowers of righteousness, endowed with great energy, are to be praised. These are the destroyers of clouds and eaters of oblations. Gods, humans, and Sādhyas attain righteousness, wealth, desire, and finally liberation. At this moment, the narrator declares, "Arise, I go to the great asura's sacrifice, for the welfare of the gods, O brāhmaṇa." Departing playfully from the lord of mountains, he journeys on and reaches Kurujāngala. The oceans are agitated, and in the sky, the circle of stars shines, their courses disturbed, O great sage. One wonders: "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 twice-born are not accepted by the Lord, out of fear." He approaches Śukra, the son of Uśanas, bows with joined palms, and questions him: "Why do the fires here not accept the offerings, even when the Asuric shares are well offered? Why are the directions enveloped in darkness? Tell me today, O teacher, whose fault is this?" Understanding the reason, Bali speaks: "Surely, wherever oblations are offered with mantras into the fire, there Vāsudeva himself comes together. When the ocean, abode of makaras, is agitated, the sons of Diti are born with swelling tides. Righteousness, truth, and what is proper—all are expressed with utmost effort. What should be said for Murāri’s benefit, or for the benefit of his own? Let that which is true, proper, and dear to me be spoken; I will do that, and nothing else." Having reflected, Nārada—who knows the past, future, and all directions—speaks: "The authority of the scriptures is outside the sacrificial enjoyers; for that purpose, Hari approaches. O Lord, nothing at all should be given in the sacrifice—not even a blade of grass or a speck of gold from the earth. In whose belly the earth, the guardians of the worlds, and the nether regions always dwell—even when Janārdana, lord of the world, comes in a humble form and asks for something insignificant, how can it be so?" "Indeed, it is seen to be so, and this is true, O best of Brāhmaṇas. Here, even those actions that are hidden within speech, body, and mind—" The narrative pauses, hinting at the subtlety and depth of action and intention in the realm of sacrifice and the divine.