Having spoken thus, Soma, the radiant moon god, began to wane under the weight of Daksha’s curse. As Soma faded, his absence brought calamity to the world: gods, humans, cattle, and plants all began to perish. All beings diminished, but it was the plants and herbs that suffered most; as they withered away, the gods themselves grew weak and distressed. Afflicted by illness and sorrow, the gods realized that Soma’s essence lingered only at the roots of the plants. Their anxiety grew unbearable, so they sought refuge in Lord Vishnu, the Preserver. The Blessed Lord addressed them with compassion, “Tell me, what should I do for you?” The gods replied, “O Lord, Soma has been destroyed by Daksha’s curse. We are bereft.” Vishnu then instructed them, “Let the pot-ocean be churned. Gather all the herbs from every corner and cast them into the churning.” Having spoken thus, Hari, the Supreme Lord, entered deep meditation upon Rudra, Brahma, and Vasuki, seeking their aid for this cosmic task. Together, the gods, with the help of Rudra, Brahma, and Vasuki, churned the abode of Varuna, the ocean itself. From this great churning, Soma was reborn, O king. This Soma, known as the knower of the field—the supreme soul residing within all bodies—is the very life of embodied beings. By the will of the Supreme, he took on a gentle, distinct form once more. By his grace, humans, the sixteen deities, trees, and herbs all live, for he is their lord. Then, Rudra bore Soma entirely upon his head. From that moment, the waters became imbued with Soma’s essence, and he was remembered as the very form of the universe. Brahma, pleased with Soma’s restoration, granted him the full-moon day as his sacred time. On this day, one should fast and offer Soma his due honors, O king. Barley food is to be taken; Soma, thus worshipped, grants knowledge, beauty, nourishment, abundance of wealth, and grain. The great ascetic continued: “O King, now I will recount to you the illustrious kings, like shining jewels, who were renowned in the Krita and Treta ages, and the lineage in which you yourself were born. In the Krita Yuga, you were known as Suprabha; in the Treta age, you were born as Prajāpāla, radiant and famous. Other mighty kings arose in the Treta Yuga: Śānti, blazing like fire among kings; Suraśmi and the strong Śaśakarṇa; Śubhadarśana, the prince of the Pāñcāla line, who became lord of men. Suśānti appeared in the Aṅga dynasty, Sundara was also known as Aṅga, and others such as Sunda, Mucukunda, Sudyumna, and Tura were born. Sumanas became Somadatta; the auspicious Saṃvaraṇa was born; Suśīla became Vasudāna, and Sukhada became Supati. Śambhu became the commander of the army, Sukānta was remembered as Daśaratha, and Soma became Janaka, O King—these were the kings of the Treta Yuga. All these lords of men, having enjoyed the world and performed many sacrifices, will surely attain heaven, O King. Having heard this supreme narrative, the royal sage, master of the nectar of spiritual knowledge, was filled with delight. He set out for the forest to practice austerities. Through the discipline of spiritual yoga, he abandoned his mortal body and, becoming one with Brahman, attained dissolution in Hari. That noble king journeyed to Vṛndāvana, seeking austerity, and there began to praise Hari, known as Govinda. With deep devotion, the king prayed: “I bow to the God who is the very form of the universe, the lord of cowherds, the peerless younger brother of Indra, the one alone skilled in traversing the cycle of worldly existence, the upholder of the earth, the best among gods—I bow to him. In the ocean of becoming, amidst the terrible waves of a hundred sorrows, in the whirlpool of old age, at the dark root of the underworld—he alone brings an end and gives me happiness. Salutations to you, O Govinda, the immeasurable. When men, afflicted by disease and other troubles, are struck again and again by the planets, O God, I bow to you, O great-souled one, delighting in battle, Janārdana, lord of cowherds, mighty-armed. You are the highest among all knowers, O lord of gods; by you this entire universe is pervaded. O lord of cowherds, of great glory, protect me, who am fearful of worldly existence, O wielder of the fierce discus. You are supreme, O god, the foremost among the gods; you are the true form of man, shining like the moon. O Acyuta, with the face of fire and intense nature, O lord of cowherds, protect me as I fall into becoming. O Acyuta, countless revolutions in the cycle of worldly existence arise for embodied beings, deluded by your māyā, O lord of gods; who can cross your māyā, the abode of dualities? O lord of cowherds, those wise ones who worship you—who are without lineage, untouched, formless, scentless, nameless, indescribable, unborn, and supreme—those indeed attain liberation, freed from the bondage of becoming. I bow always to Him who is beyond sound, whose form is space, who is formless, who is the auspicious essence among those who act, who is to be sought, whose hands bear the discus and the lotus, as described in the Purāṇas by way of analogy. I bow to Viṣṇu, the infinite form, the three-stepping one who traversed the three worlds, who has four forms, who pervades all, the Lord of the earth, Śambhu, the all-pervading one, the Lord of beings, the Lord of the gods. O God, you alone create and dissolve all moving and unmoving beings; lead me swiftly, O Lord, who desires liberation, to that state where yogis, having reached it, do not return. Victory to you, Govinda, of great glory! Victory to you, Viṣṇu! Victory to you, Padmanābha! Victory to you, all-knowing one, immeasurable one! Victory to you, Lord of the universe, whose form is the universe!” Thus praised by the king, Govinda, the Supreme Self, eternal, granted him the highest dissolution; the king, laying aside his body, attained union with the Lord. Then, Earth herself asked: “How are you worshipped, O Lord, by devoted men or women? Tell me all this, O Creator of beings.” Śrī Varāha replied: “O goddess, I am attained by devotion, not by wealth or recitations. Yet, I will tell you the bodily austerities suitable for my devotees. Whoever, with actions, mind, and speech, is intent on me—hear from me the various vows I prescribe for such a person. Nonviolence, truthfulness, non-stealing, and celibacy—these are declared to be mental vows, O Upholder of the Earth. Single-minded devotion, fasting at night, and other such practices—all these are bodily vows for men, not otherwise.” Thus, the Lord revealed the path of devotion and discipline to those who seek him, bestowing his blessings upon all who worship with sincerity.