O wise sage, listen as I recount the vastness and mystery of creation. Within this cosmic egg, all the worlds—seven continents, the realms below, and the seven heavens—are contained. Everywhere, from the grossest forms to those subtler than subtle, all living beings reside within this cosmic sphere. There is not so much as an eighth part of a finger’s breadth in this universe where creatures bound by karma do not exist. Inevitably, when their time ends, all these beings—without exception—come under the sway of Yama, the lord of justice, and are sent to experience the results of their actions, whether pleasant or painful. After enduring those consequences, even the gods themselves, along with all other beings, are born again and again in different wombs. This is the teaching of the scriptures. At this point, the sage expressed his yearning: “I wish to know, O sinless one, about those who are subject to Yama’s rule. By what actions can people escape his power?” Parāśara replied, “O sage, this very question was once asked by the noble Nakula, and the grandsire Bhīṣma answered him. Hear now what Bhīṣma said: ‘Long ago, my friend Kāliṅgaka, a Brāhmaṇa with the rare gift of remembering his past births, came to me. I questioned him about the mysteries of existence, and he described what had happened, what was happening, and what would happen. Each of his words proved true. Many times I asked him questions, and never did he speak falsely. Once, I asked him the very question you now pose. Recalling the teachings of an ancient sage, Kāliṅgaka revealed to me a supreme secret—the conversation that once took place between Yama and his messengers. He told me: Yama, the Lord of Justice, once looked upon his own servant holding the noose and spoke softly into his ear: “Avoid those who have taken refuge in Madhusūdana (Viṣṇu). I am the lord over all others, but not over the devotees of Viṣṇu.” Yama continued, “I am appointed by the Creator, worshipped by the immortals, to act for the world’s welfare and discipline. Yet I am not independent; I am subject to Hari and his teachers. Viṣṇu himself governs even my power to restrain others. Just as gold, though shaped into bracelets, crowns, or earrings, remains one, so too is Hari always one, whether worshipped as god, animal, human, or by any other form. And just as earth, water, and atoms return to unity at the end, so too do gods, animals, humans, and others merge at the end, through the eternal qualities of guṇa and impurity. Whoever truly bows to the lotus feet of Hari, worshipped by the hosts of immortals, is freed from all bonds of sin and, like clarified butter poured on fire, attains liberation. Upon hearing these words, the noose-bearer asked Yama, ‘O Lord of all beings, tell me: What is the fate of one devoted to Hari?’ Yama replied, ‘The fate of such a person is as his devotion.’ A true devotee of Viṣṇu is one who never strays from his duties, who is impartial toward friend and foe, who neither steals nor kills, whose mind is pure. He whose self is untouched by the impurity of the Kali age, whose mind is unsullied by delusion, who has installed Janārdana in his heart—know him to be ever devoted to Hari. He who regards another’s wealth, even if it be gold, as mere straw, and remains solely devoted to the Blessed Lord—such a man is a true devotee. Just as the heat of a blazing fire cannot exist amid the cool rays of the moon, so too can faults like envy not exist in the minds of pure men. One who is pure, free from envy, tranquil, of pure conduct, a friend to all beings, who speaks sweet and beneficial words, free from pride and deceit—Vasudeva ever dwells in his heart. In such a person, the eternal, gentle form of the Lord of the world resides. Even the earth, though not pleasing, becomes delightful within, as a tender shoot is charming. O warrior, shun from afar those whose minds are stained, who lack self-control and discipline, whose hearts are not attached to the imperishable, who are filled with pride, arrogance, and envy. If the beginningless Lord Hari, bearer of the conch and mace, dwells in the heart, how can sin remain there? Just as darkness cannot remain when the sun is present. But he who steals others’ wealth, kills creatures, speaks persistent falsehoods—such a person, whose mind is corrupted by evil company, finds no end to his misfortune. He who cannot bear others’ prosperity, who slanders, whose mind is impure, who acts wickedly toward the good, who neither sacrifices nor gives—Janārdana does not dwell in the heart of such a one. He who is excessively attached to relatives, wife, children, parents, and servants, whose mind is deceitful and greedy—know that such a man is not a devotee. He who is attached to unrighteous acts, always intoxicated by the company of the wicked, who daily binds himself with sinful deeds—such a man is like a beast, not a devotee of Vasudeva. But he whose unwavering thought is, “All this, and I myself, are Vasudeva, the supreme purifier, the one supreme Lord”—when such understanding arises in the heart, go to such people, leaving others far behind. O lotus-eyed Vasudeva, Vishnu, upholder of the earth, imperishable, bearer of the conch and discus! Those who sincerely say, “Be my refuge!”—O warrior, shun those sinners from afar. He in whose heart the imperishable Self dwells, that best of men—within his gaze, O discus-bearer, is your path or mine; he cannot be overcome by the strength or power of others. Thus, to fulfill your command, O god, the sun’s son, Dharmaraja, spoke these words. What he told me, I have now properly related to you, O best of the Kurus. This teaching was given to me by Nakula, who was born twice, coming from the land of Kalinga, by the noble and gracious one. I have now recounted it to you, dear child, just as you asked. For apart from Vishnu, there is no other refuge in the ocean of worldly existence. Neither Yama’s messengers, nor his noose, nor his staff, nor his horse, nor Yama himself, nor his servants, have any power over one whose soul always relies upon Keśava.’ Hearing this, Maitreya said, “O revered one, please explain how the Lord of the universe, Viṣṇu, is worshipped by those who wish to transcend worldly existence. And what result do those devoted to the worship of Govinda attain?” Śrī Parāśara replied, “What you ask was once questioned by the great king Sagara. Listen as I recount what the sage Aurva replied when he was thus asked.