O protector of the earth, know that devotion itself takes many forms, each shaped by the qualities of nature. The devotion that arises from tamas—darkness and inertia—is remembered as the highest among the tamasic types. When devotion is marked by great faith but still influenced by rajas—passion and activity—it is known as the lowest form of rajasic devotion. If worship is performed with supreme devotion, that is regarded as the middle form of rajasic devotion. And, O king, when devotion is thoroughly infused with the energy of rajas, it is called the highest among rajasic devotions. Ascending further, when devotion is endowed with supreme faith and touched by the clarity of sattva—goodness and purity—it is considered the lowest form of sattvic devotion. When joined with faith, it becomes the middle sattvic devotion. And among all forms of devotion, that which is purest and most luminous is known as the highest sattvic devotion. The supreme form, however, is when the devotee is utterly satisfied through complete absorption in the Divine; this is the highest of the highest. One who always perceives devotion in this way should be recognized as the greatest of the great. Listen attentively, O wise one, for I will explain further. Even among these, it is sattvic devotion that bestows all desired results. Devotion to Janardana, to Vishnu, should be practiced even when it runs counter to one’s own prescribed duties. Vishnu is not pleased by mere external conduct, but only by conduct that is truly proper and sincere. From such proper conduct, dharma arises, and the source of all dharma is the imperishable Lord. For those who lack good conduct, even the observance of dharma does not bring happiness. All that you have asked, O king, has now been explained to you. By following this path, you will easily attain the eternal, supreme Narayana. Beware, however, of those who sow discord: the wicked one who creates division between two will fall into hell by the millions. The maker of discord suffers both in this world and the next. O King, know also that your forefathers now dwell in hell. Yet, the sacred Ganga destroys all sins. One who is touched by the water of the Ganga is led to the abode of Vishnu and, freed from all sin, goes to the dwelling of Hari. The mere sprinkling of Ganga’s drops destroys the effects of evil actions. Then, the righteous king of justice himself would immediately disappear, his work complete. Entrusting the governance of the earth to his ministers, this king departed for the forest. On the farthest, snow-covered peak—sixteen yojanas in extent—he performed intense austerities and brought down the Ganga, the purifier of the three worlds. O wise sage, tell me how the Ganga was brought down; you ought to relate this to me. The king, seeking to perform austerities, journeyed to the Himalayas and reached the bank of the sacred Godavari river. There, the land was alive with black antelopes and herds of elephants. Wild boars wandered freely, and the scene was adorned with the waving tails of yaks. Great trees flourished, lovingly tended by the daughters of sages, and the air was fragrant with mālatī, yūthikā, kunda, campaka, and aśoka flowers. In that holy place, the king entered the hermitage of Bhṛgu, which resounded with the powerful chants of the Vedas and sacred scriptures. There he beheld Bhṛgu himself, radiant as the sun in his brilliance. Bhṛgu welcomed him with honor and respect, offering the hospitality befitting a guest. With joined palms and deep humility, the king addressed the foremost of sages: “I ask you, O wise one, for I am fearful of worldly existence and seek the means for the deliverance of people. Therefore, tell me, all-knowing sage, for I am worthy of your favor. Otherwise, how could you deliver your entire lineage?” Thus, the king humbly sought the guidance of Bhṛgu, yearning for the liberation of his ancestors and the welfare of all beings.