Maitreya, eager for understanding, approached the wise Parāśara and asked, “Who is called a Nagra? What is their conduct, and how does one come to be known by this name? O best among the righteous, please reveal to me the true nature of a Nagra, as nothing is hidden from your knowledge.” Parāśara replied, “O Maitreya, listen carefully. Whoever, though born into any of the three varṇas, abandons the sacred injunctions of the Ṛg, Yajur, and Sāma Vedas out of delusion, is known as a Nagra. Such a one is regarded as sinful. The three Vedas are indeed the protection and support of all the varṇas, especially for the twice-born. If one forsakes them, he becomes a Nagra—there can be no doubt about this.” He continued, “Now, hear another account, as told by the wise Vasiṣṭha, our ancestor, to the great-souled Bhīṣma. I too have heard it, O Maitreya, and it bears directly upon your question about the connection between the city and the Nagra. Once, long ago, a fierce and celestial battle erupted between the gods and the asuras. In this conflict, the gods were defeated by the mighty daityas, led by Hṛāda. Seeking refuge and a way to regain their strength, the gods journeyed to the northern shore of the Milk Ocean. There, desiring to worship Lord Viṣṇu, they undertook severe austerities and recited a sacred hymn, hoping to please the Lord of the worlds. They prayed, ‘Today, the Blessed One will speak the words by which Viṣṇu, Lord of all, may be propitiated. May He be pleased with our devotion. From Him all beings arise, and in Him all dissolve—who in this world is truly capable of praising that Supreme Lord? Yet, though our strength is diminished by ignorance and desire, we who seek liberation will praise You as best as we can, according to our understanding of Your qualities. You are earth, water, fire, air, and space. You are the inner sense, the primordial matter, and the supreme spirit beyond all these. O Soul of all beings, Your one form encompasses both the manifest and the unmanifest. O Lord, the form that first arose from the lotus of Your navel for the benefit of the universe—to that Brahman-form we offer our homage. As You manifest as Indra, the Sun, Rudra, the Vasus, the Aśvins, the Maruts, Soma, and others, so too do we worship that divine Self. Homage to that form of Yours, O Govinda, which is associated with hypocrisy, ignorance, and lack of self-control—the daitya-form. Homage to that form where knowledge does not predominate, the senses are sluggish, and which is greedy for sound and other objects—the yakṣa-form. Homage to that terrible, cruel, and dark form of Yours, full of illusion, which is the form of night-wanderers. O Janārdana, homage to that heavenly form which is the abode of righteousness and brings about the fruits of virtue—the dharma-form. Homage to that Siddha-form, which is mostly joyful, unattached, and moves freely wherever it wishes. O Hari, homage to that nāga-form, which is exceedingly patient, fierce, and full of enjoyment, adorned with a forked tongue. O Viṣṇu, homage to that awakened, peaceful, flawless, and sinless form—the form of a seer. O Lotus-eyed One, homage to that form which, at the end of the aeon, devours all beings—the time-form. Homage to that Rudra-self, who, having consumed all beings, including gods, dances at the end in that very form. O Janārdana, homage to that form, the soul of man, which, through the activity of rajas, is the agent of all actions. Homage to that tamasic form, associated with twenty-eight forms, wandering outside the path, the soul of beasts. Homage to that principal self, whose form is a limb of sacrifice, the means for the accomplishment of the world, and which divides trees and others. Homage to that universal self, whose form is the origin of all—animals, humans, gods, the sky, sound, and more. Homage to the cause of causes, to that primal form, which is beyond all, distinct from matter, intellect, and the rest, and incomparable to anything else. O Lord, we bow to that pure, supremely pure form, seen by the highest seers, which is free from all qualities and beyond the reach of attributes. We bow to that essence of Brahman, which is unborn, imperishable, present in all beings, and apart from which nothing else exists. We bow to Vasudeva, the stainless Lord, imperishable, the root of all seeds, whose form is this entire universe, unborn, eternal, and possessed of the supreme state.’ When the gods concluded this hymn, they beheld the Supreme Lord Hari, holding conch, discus, and mace, standing upon Garuda, the god of gods. Filled with reverence, all the gods prostrated themselves and addressed Him, ‘O God, be gracious! Protect us from the Daityas, for we have come to You for refuge. The three worlds and the shares of sacrifice have been seized by the Daityas, led by Hṛāda. Even the command of Brahmā has been violated, O Supreme Lord. Though we and the Daityas are all Your parts, O Lord of all beings, due to ignorance we perceive the world as divided. Devoted to the duties of our own order, following the path of the Vedas, and practicing austerity, we are unable to slay these enemies. O immeasurable one, grant us a means by which we may destroy these Asuras.’ Thus addressed, the Blessed Lord produced from His own body the delusion of Māyā and gave it to the gods. Then Viṣṇu spoke, ‘This delusion of Māyā will bewilder all those Daityas; then, excluded from the path of the Veda, they will become fit for destruction. As long as I remain established in the work of preservation, all those who are obstacles—whether gods, Daityas, or others—who transgress the authority of Brahmā, are fit to be destroyed.’ Thus, O Maitreya, the Lord’s wisdom and power prevailed, and the divine order was restored through the grace and guidance of Viṣṇu.