In ages long past, you worshipped me with unwavering devotion through seven successive births. Because of this, even when the three worlds faced destruction, I chose you alone above all others. When these words were spoken, I—my eyes heavy with the weight of sleep—fell to the earth. Yet, in that very instant, I rose again, consciousness returning to me. As I looked around, O King, I beheld both the sage and the city before me. Then, by my own power, I saw myself standing upon the summit of Mount Meru. From that lofty height, I gazed upon the seven oceans, the principal mountain ranges, and the vast earth with its seven continents, O ruler of men. Even to this day, O virtuous one, my mind remains absorbed in meditation upon that supreme realm. My heart is filled with the constant thought, “When shall I attain to that world?” Thus, O King, I have recounted to you this wondrous tale concerning the Supreme Lord and the fate of my own body. Now, what more would you wish to hear? At this point, Bhadrāśva asked: “O venerable one, what did you do, not yet having beheld that supreme world? Was it by vow, austerity, or righteousness, O sage, that you sought to reach it? For what wise person, without worshipping Hari with devotion, would aspire for such worlds? When Hari is truly worshipped, all worlds seem to rest in the palm of one’s hand.” Thinking thus, O King, I devoted myself to worshipping the eternal Viṣṇu for a hundred years, performing sacrifices rich in gifts. Then, after a long time, as I was engaged in sacrifice to the Lord of the gods, Janārdana—the very embodiment of sacrifice—the gods, accompanied by Indra, were summoned and arrived together. As all the gods with Indra stood in their respective places, at that very moment, the Lord bearing the bull-banner—Mahādeva himself—arrived. The great three-eyed god, blue and red in hue, Virūpākṣa, appeared there in his fierce and supreme form. Witnessing the assembly of gods, sages, and mighty serpents, the blessed Sanatkumāra, born from the lotus, also arrived. That great yogi, who knows past, present, and future, stood in a celestial chariot no larger than a speck of dust, yet shining like the sun. Upon his arrival, Sanatkumāra bowed his head to Rudra. I, too, bowed reverently and stood near the trident-wielding Lord. Seeing this gathering of gods, sages like Nārada, Sanatkumāra, and Rudra, a thought arose in my mind: “O best of kings, among these, who should be worshipped in this sacrifice? Who is the most excellent? By pleasing whom would all these, including Rudra, be satisfied?” Having pondered thus, I turned to Rudra and asked, “O sinless one, among you excellent gods, who is to be worshipped here in this sacrifice?” When I had spoken, Rudra addressed me in the assembly of the gods. He proclaimed, “Let all the gods, the pure devarṣis, and the renowned brahmarṣis listen, and you too, Agastya of great wisdom, hear my words. That god who is worshipped by sacrifices, from whom this entire universe arises, and into whom, along with the gods, it always dissolves—he is Nārāyaṇa, the supreme god, Janārdana of the nature of sattva. The Supreme Lord created himself in threefold form. “With rajas and tamas, and rajas predominating over sattva, he created Brahma, the lotus-seated, upon the lotus that arose from his navel. He, joined with rajas and tamas, also created me, O master. That sattva is Hari, the god, and Hari is the supreme abode. He who possesses sattva and rajas is Brahma, born from the lotus; he who is Brahma is the god, and that god is four-faced. What is endowed with rajas and tamas—that am I. There is no doubt in this. “Sattva, rajas, and tamas—this triad is so called. By sattva, a creature is liberated, and sattva is of the nature of Nārāyaṇa. Through rajas, joined with sattva, creation occurs when rajas predominates; this is the paternal tradition recited in all scriptures. Whatever action is outside the Vedas, though performed with reference to some scripture, is known as fierce and is said to be the lowest among men. Whatever action is deficient in rajas, and whatever is purely tamasic, leads men to a miserable state in this world and the next. “By sattva a creature is liberated, and sattva is of the nature of Nārāyaṇa; and Nārāyaṇa, the blessed one, is present in the form of sacrifice. In the Krita age, Nārāyaṇa, pure and subtle in form, is worshipped; in Treta, in the form of sacrifice; and in Dvapara, by the Pancharatra rites. In Kali, by the path I have established, with many forms and by tamasic means, the supreme soul Janārdana is worshipped, even with a mind of aversion. “There is no god beyond him, nor will there ever be. He who is Viṣṇu is himself Brahma, and he who is Brahma is myself. Even in the three Vedas, in this sacrifice, the offering is established in the Vedas. O best of the twice-born, whoever creates division among us three is a doer of evil, of corrupt mind, and attains a miserable fate. “Hear from me, O Agastya, as I speak of the past—how, in the Kali age, men do not cultivate devotion to Hari here. All the inhabitants of the earth, having formerly worshipped Janārdana, attain the Bhuvarloka; those who reside there, having worshipped Kesava, reach heaven, and gradually attain liberation. Thus, when the state of liberation pervaded all worlds, those eligible for liberation—the gods—then devotedly worshipped Hari. “He, being all-pervading and eternal, appeared and said, ‘Tell me, what is to be done, O foremost of yogis and gods?’ The gods, having bowed to the lord of gods, spoke to the Supreme Lord: ‘O god of gods, all people are established on the path of liberation; how will creation proceed, and who will dwell in the hells?’ “Thus addressed by the gods, Janārdana replied: ‘For three ages and many more, men will approach me.’” In this way, O King, the wondrous story of the Supreme Lord and the mystery of worship and liberation was revealed.