A group of seekers, filled with reverence, approached the wise bard, the reciter of the ancient Purāṇas. With folded hands, they entreated him, “O revered one, please speak for the welfare of all worlds in these four ages. May you reveal a path by which humans might attain auspiciousness effortlessly, just as they desire.” The bard, preparing to answer, invoked protection for the world against the enemy Dhūmraketu, declaring his constant praise of the god Satyanārāyaṇa. He also offered heartfelt praise to Śrī Rāma—compassionate, ever accompanied by Lakṣmaṇa and the pure Sītā, he who is like a bee drawn to the lotus-face of Vaidehī, and the destroyer of the Paulastya clan. He extolled Rāma as the one who removes the impurity of the Kali age, fulfills desires, shines among the foremost of gods, and is radiant through the Brahmin. The bard then began to recount a sacred story: Once, the great yogi Nārada, wishing to bestow supreme grace upon the world, beheld people everywhere suffering from various afflictions. Moved by compassion, he wondered, “By what means can their suffering be surely destroyed?” At that very moment, the god Nārāyaṇa appeared before him—white as a dense cloud, four-armed, peaceful, with a pleasant face, and praised by sages like Sanaka. Nārāyaṇa stood before Nārada, the god who is without beginning, middle, or end, attributeless, the great-souled origin and benefactor of all worlds. Sūta, the narrator, then explained that, having heard Nārada’s praise, Viṣṇu himself replied, “Tell me, O highly fortunate one, what you wish to know. I will recount everything to you.” Pleased with Nārada’s inquiry, Viṣṇu honored him, saying, “Excellent, excellent.” Viṣṇu then revealed, “In the Kṛta and Tretā ages, I manifest as Viṣṇu; in Dvāpara, I assume many forms. In those ages, Dharma stands firmly on four legs, with truth as its very foundation. Therefore, the vow of Satyanārāyaṇa is remembered as most excellent.” Nārada humbly asked, “What is the fruit, and what is the proper procedure, in the worship of Satyanārāyaṇa?” Viṣṇu responded, “Listen briefly as I explain. By this vow, even the poor become wealthy, the childless gain children, the bound are released from bondage, and the fearful become fearless. In this very lifetime, O brāhmaṇa, one should worship with devotion and the correct method.” He continued, “After bathing in the morning and becoming pure, with teeth cleansed, one should visualize Nārāyaṇa—radiant as a dense white cloud, four-armed, clad in yellow, precious garments. With this resolve, one should worship the Lord in the evening. The worship should be offered to the Śālagrāma stone, adorned with gold, and accompanied by hymns from the heart.” “One should recite, ‘Om, obeisance to the Blessed One; we contemplate the eternal Lord of Truth,’ one hundred and eight times, and offer one tenth of that number as oblations. Afterward, recite the six chapters that are chiefly about truth and bring about its grace. The first portion of offerings is for the teacher and others; the second is for one’s own family. Food should be given to the Brahmins, and only then should one eat, observing restraint in speech.” “If this vow is performed with devotion and faith, the actions done in this birth bear fruit in the next. The Satyanārāyaṇa vow here truly grants all desires.” Having spoken thus, the god vanished from sight, and Nārada returned to heaven. The bard then said, “Now, I will relate this history, the dialogue between Hari and the Brahmin.