When the creator Brahma found himself in distress, confronting two formidable demons and unable to rouse Vishnu from his deep, yogic slumber, he turned in earnest supplication to the divine Goddess. With humility and devotion, Brahma called out, “Arise, O Goddess! Manifest yourself here in a wondrous form. In your playful innocence, either destroy me or these two demons as you wish. Or, if you prefer, awaken Hari so that he may slay them—for all these deeds are accomplished only through your power.” Hearing Brahma’s praise, the Tamasic Goddess—Yoga-Nidra, the power of sleep—emerged from Hari’s body and took her place beside him. She withdrew herself from every limb of Vishnu, whose energy is beyond compare, departing specifically for the destruction of those two demons. As the Goddess left, Janardana’s (Vishnu’s) body began to stir. Witnessing this, Brahma was filled with supreme joy at seeing Hari awakened. At this point, the sages, who were listening to this account, spoke up, voicing a profound doubt that had long puzzled the wise, a question echoed in the Vedas, Shastras, and Puranas. “O greatly fortunate one,” they asked, “it is established that Brahma, Vishnu, and Rudra are the three eternal gods. There is nothing greater than them in this universe. Brahma creates, Vishnu sustains, and Rudra destroys at the proper time—these three are the causes of all that is. Though they are one in essence, they appear as three, each united with rajas, sattva, and tamas, acting as agents and instruments of all deeds. “Of these, Hari—Madhava—is the foremost: the Supreme Person, the primordial deity, Lord of the universe, capable in all actions. None can match Vishnu’s power. So how was he made to sleep, rendered powerless by yogic illusion? Where did his knowledge go, and how did his actions cease while he was still living? What is this power, spoken of before, by which Lord Vishnu was overcome? From where did it arise, what is its potency, and what is its nature? Tell us truly, O virtuous one. “For Vishnu is the Lord of all, Vasudeva, the world’s teacher, the supreme self, the embodiment of existence, consciousness, and bliss—he who does all, sustains all, is creator, unstained, all-pervading, and pure. How then was he led into sleep, made dependent, though he is supreme among the supreme? This, indeed, is a wondrous doubt for us. Please dispel it, O wise Suta, disciple of Vyasa, with the sword of knowledge.” Suta replied, “Who in the three worlds, among all beings, moving or unmoving, can fully resolve this doubt? Even the ancient sons of Brahma, the great sages, are bewildered by it. Narada and Kapila themselves are present in this inquiry—what can I say in the midst of such a profound discussion? “Among the gods, Vishnu is described as all-pervading, the protector of all, from whom the entire universe—moving and unmoving—has arisen. All beings bow to the supreme Lord—Narayana, Hrishikesha, Vasudeva, Janardana. Likewise, some worship Mahadeva, Shankara, crowned with the moon, three-eyed, five-faced, holding the trident, with the bull as his banner. In all the Vedas, he is sung as Triyambaka, with matted hair, five faces, and bearing half the body of Gauri. He dwells in Kailasa, absorbed in meditation, endowed with all powers, surrounded by hosts of spirits, the god who destroyed Daksha’s sacrifice. “In the same way, the knowers of the Vedas praise the Sun each morning, evening, and at midday, with various hymns. In all the Vedas, the worship of the Sun is considered supreme; he is renowned as the Supreme Self, the great soul. Agni is lauded everywhere in the Vedas by the learned, as are Indra, lord of the three worlds, and Varuna. “Just as the Ganga flows and divides into many streams, so too is Vishnu declared supreme among all the gods by the great sages. The truly learned teach three means of knowledge: direct perception, inference, and verbal testimony. Others add comparison as a fourth, and some, endowed with great intellect, speak of five, including postulation. Seven means are spoken of by the wise in the Puranas, but even with these, the supreme Brahman is difficult to know. “Reasoning must be applied, both through intellect and scripture, and with decisive logic, examined again and again. Knowledge from direct perception should always be considered by the wise, constantly with examples, following the path of the learned. “Even the learned agree, as sung in the Puranas: Brahma possesses the power of creation, and Hari the power of preservation. Hari also holds the power of dissolution; Surya, the illuminating power; the power of sustaining the earth is in Shesha and likewise in Kurma. That primal power, transformed, is established in all: the power of burning is in fire, and the power of movement in wind. Even Shiva becomes lifeless when deprived of Kundalini; whoever is without power is considered incapable by the wise. “Thus, in all beings, both immobile and mobile, from Brahma down to a blade of grass, in this universe, that which is without power is to be censured, mere substance, powerless in victory, movement, or even eating. Therefore, the all-pervading power is discerned as Brahman; it is to be worshipped in diverse ways and thoroughly examined by the wise. “In Vishnu, the sattvic power—without it, he performs no action. In Brahma, the rajasic power—without it, he does not create. In Shiva, the tamasic power—by it, he causes dissolution. Thus, all of this must be inferred and repeatedly examined in the mind.” In this way, Suta illuminated the mystery of divine power and its manifestation in the gods, guiding the sages to deeper understanding.