He who has a pure mind, surrounded by wealth, adorned with the radiance of Śrī, unstained and wise, praised by the sinless rulers of the earth—such a one, if he bows to Gadādhara, dwells in happiness. Gadādhara, whose lotus feet are worshipped by gods and demons alike, who is adorned with armlets, garlands, ornaments, and a shining crown, who reclines upon the ocean and holds the divine discus in his hand—he brings happiness to those who bow to him. In each age, his form changes: he is white in the Kṛta age, red in the Tretā, yellow in the Dvāpara, and in the Kali age, he is dark as a raincloud—the great Lord. Whosoever bows to Gadādhara finds happiness. From him, Brahmā, born from the seed, creates the world in the form of Nārāyaṇa; as Rudra, he protects and brings about the end. May Gadādhara, who possesses sixfold forms, be ever victorious. Sattva, rajas, and tamas—these three qualities arise from him alone, from no other source. May that threefold Gadādhara grant steadfastness in righteousness and the blessing of liberation. In this ocean of worldly existence, with its painful entanglements and the dreadful crocodiles of separation, when I am sinking, may Gadādhara bear me up like a great boat. He is the Trimurti himself, who by his own power created the cosmic egg from himself. Within this egg, he created the earth, radiant and noble, arising from the waters. To him, the bearer of the earth, I bow. For the protection of gods and others, he takes on many names and forms, such as Matsya and others; he is the Bull-Ape, all-pervading in his principal form, and wields the mighty mace. May he grant me the highest path. Thus, at that time, the wise Raibhya praised Viṣṇu, Janārdana, with heartfelt devotion. Suddenly, Viṣṇu appeared before him, clothed in yellow garments, holding the conch, discus, and mace in his hands. Seated upon Garuḍa, moving through the sky, the supreme person spoke with a voice deep as thunderclouds, his words full of dignity: “I am pleased, Raibhya, by your devotion, your praise, and your bathing at this sacred place. Tell me, O illustrious one, what you desire.” Raibhya replied, “Grant me, O Lord of gods, the path where Sanaka and the other perfected sages dwell, so that by your grace, O bearer of the mace, I may reside there.” The Lord said, “So be it.” Having spoken thus, he vanished, and Raibhya, now endowed with divine knowledge, also disappeared. In an instant, by the favor of the discus-bearing Lord, Raibhya attained the realm where Sanaka and the other perfected sages reside. This hymn to Viṣṇu, as prescribed by Raibhya, is most excellent; whoever recites it at Gayā and offers ancestral cakes there surpasses all others. Śrī Varāha continued: There was one who, having become the disease in the body of Vasu, remained in his own nature for four thousand years of men. Each time, for the sake of his family, he would slay a wild animal in the forest, and always pleased his servants, guests, and the sacred fire. In Mithilā, at every sacred occasion, this wise one performed the ancestral rites for his forefathers according to his tradition. Constantly serving the fire, speaking truth and pleasant words, intent on sustaining life, he refrained from taking the life of any living being. As he dwelt there, righteous and steadfast in great austerity, a son named Arjunaka was born to him, self-controlled like a sage. In due time, by his virtuous conduct, a daughter named Arjunakī, of excellent complexion, was also born. When Arjunakī reached the age of youth, her father, a knower of dharma, began to ponder: “To whom should this maiden be given? Who is a worthy man?” As he reflected, he spoke of the son of Mataṅga, known as Prasanna, a righteous hunter. Having decided thus, Mataṅga, intent upon Prasanna, said to his father, “O best of ascetics, give Arjunakī to Prasanna, the great-souled one, as your own gift.” Mataṅga replied, “My son is pleased, thoroughly learned in all the scriptures; I accept Arjunakī, your daughter, O best of hunters.” Thus, the great ascetic Dharmavyādha gave his daughter to Mataṅga’s son, who was pleased and wise. After the wedding, Dharmavyādha returned to his own house, and Arjunakī devoted herself to serving her husband and parents-in-law. After a long time, Arjunakī was addressed by her mother-in-law, who said, “Daughter, you are like one who takes life; you do not know how to perform austerities or properly honor your husband.” Rebuked for a small fault, the slender-waisted girl, still a child, went to her father’s house, weeping again and again. Her father asked, “What is this, my daughter? Why are you crying?” Thus questioned, the beautiful girl replied, “Father, my mother-in-law, in great and intense anger, called me the daughter of a killer, and repeatedly called me a hunter’s child.” Hearing this, the righteous Dharmavyādha was filled with anger. He went to Mataṅga’s house, surrounded by the people of the region. When he arrived, Mataṅga, the best among the victorious, honored his relative with a seat, water for washing feet, and other rites, and said, “What is the purpose of your coming? What should I do for you, now that you have come?” The hunter replied, “I wish to eat some food that is devoid of consciousness; it is out of curiosity that I have come to your house.” Mataṅga said, “I have wheat, rice, and barley, all properly prepared in my house. O best of those who know dharma, O ascetic, eat as you wish.” The hunter said, “Let me see what kind of wheat, rice, and barley you have. By their very nature, I will know, O noble one.” Śrī Varāha continued: When Mataṅga had spoken thus, a winnowing basket filled with wheat and another with rice were shown to Dharmavyādha. Seeing the rice and wheat, Dharmavyādha rose from his excellent seat to leave, but was stopped by Mataṅga, who said, “Why have you begun to leave, O wise one, without eating? Excellent food is ready in my house, cooked by myself. Why do you not eat?” The hunter replied, “Day after day, you kill thousands and millions of living beings; who among the virtuous would eat the food of one so sinful?