Once, long ago, I inquired of the venerable Brāhmaṇa Kāliṅgaka about the very matter you now ask me. Remembering the teachings of a wise sage, Kāliṅgaka recounted a profound secret to me—a conversation that once took place between Yama, the lord of justice, and his own messengers. Yama, gazing upon his servant who stood ready with a noose, spoke softly into his ear, “Avoid those who have sought refuge in Madhusūdana. Over others I exercise my authority, but not over the devotees of Viṣṇu.” Yama continued, “I am appointed by the Creator, revered by the immortals, to uphold both the welfare and the discipline of the world. Yet, I myself am not independent. I am under the authority of Hari and his teachers, for even my power is restrained by Viṣṇu.” He explained further, “Just as gold remains one substance, though fashioned into bracelets, crowns, or earrings, so too is Hari ever one, though described as god, animal, human, and so forth. All forms, all beings—gods, animals, humans—merge at the end, just as earth, water, and atoms return to unity. All distinctions dissolve through the eternal quality of guṇa and impurity.” “Whoever truly bows at the lotus feet of Hari, worshipped by the hosts of immortals, is freed from all bonds of sin and attains liberation, just as clarified butter poured upon fire is consumed and transformed.” 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 a devotee is as his devotion. He who does not stray from the duties of his own class, who is impartial to friend and foe, who neither steals nor kills, whose mind is pure—know him to be a devotee of Viṣṇu. He who remains untouched by the impurity of the Kali age, whose mind is free from delusion, who has installed Janārdana in his heart—such a one is ever devoted to Hari. He who sees even the greatest wealth as mere straw, who is solely devoted to the Blessed Lord—know him as the best of men, a true devotee of Viṣṇu.” “Where is the pure crystal mountain, and where are the faults of envy and malice in the minds of such men? Just as the heat of blazing fire cannot exist amid the rays of cool moonlight, so too do faults vanish in their presence. He who is pure, free from envy, tranquil, of pure conduct, a friend to all beings, who speaks kindly and truthfully, free from pride and deceit—Vasudeva ever dwells in his heart. In such a person, the gentle, eternal form of the Lord of the world resides. Even the earth, though plain, becomes delightful within, just as a tender shoot is charming.” “Therefore, O warrior, keep far from those whose minds are stained, who lack self-control and discipline, whose hearts are not attached to the imperishable, and 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 where the sun is present.” “But he who steals, kills, speaks persistent falsehoods, whose mind is impure from evil company—such a one 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 base person. He who is supremely attached to relatives, wife, children, parents, and servants, whose mind is deceitful and greedy for wealth—know that such a man is not a devotee. He whose mind is evil, attached to unrighteous acts, always intoxicated by the company of the wicked, who daily strives to bind himself with sinful deeds—he 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 this understanding arises in the heart, seek such people, leaving others behind. O lotus-eyed Vasudeva, Vishnu, upholder of the earth, imperishable, bearer of the conch and discus! Those who say, ‘Be my refuge!’—O warrior, keep far from those sinners.” “In the heart of one in whom the imperishable Self dwells, that best of men—within his gaze, O discus-bearer, is your path or mine; he is not to be overcome by the strength or power of others.” Thus, Yama, the sun’s son and king of righteousness, spoke these words to his messengers to enforce the divine command. All that was told to me, I have now related to you, O best of the Kurus, just as Nakula, the twice-born from Kalinga, once told me. I have recounted this to you faithfully, dear child, as you have asked, for apart from Viṣṇu, 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 any of his servants, have power over one whose soul always relies upon Keśava. At this point, Maitreya spoke: “O revered one, please explain how Lord Viṣṇu, the Lord of the universe, is worshipped by those who wish to transcend worldly existence. And what results are obtained by men devoted to the worship of Govinda?” 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. Sagara, having bowed respectfully, asked Aurva of the Bhārgava lineage about the means and connection of worshipping Viṣṇu, and also what results arise from such worship. Aurva, being earnestly questioned, replied: ‘By worshipping Viṣṇu, one attains all desires—earthly, heavenly, and even the highest liberation. Whatever result one desires, to whatever extent, by worshipping Acyuta, O King, that is attained, whether great or small. Now, hear from me how Hari is to be worshipped. The Supreme Person is worshipped by one who observes the conduct of his own varṇa and āśrama; there is no other way that brings satisfaction to Him. He is worshipped by offering sacrifices, by reciting prayers, by performing japa, by destroying enemies, and by harming others—since Hari is the soul of all beings. Therefore, Janārdana should be worshipped by a person of good conduct, who performs the duties prescribed for his own varṇa. A brāhmaṇa, kṣatriya, vaiśya, or śūdra, O lord of the earth, worships Viṣṇu by being devoted to his own prescribed duty, and not otherwise. He does not speak slander, calumny, or falsehood, nor anything that causes distress to others; Keśava is pleased by such a person.’” Thus, the secret and the path of devotion to Viṣṇu were revealed, showing that the Lord is attained through purity, righteous conduct, and unwavering faith. Only those who surrender wholly to Him find true refuge and liberation, beyond the reach of Yama and his servants.