Markandeya, overwhelmed by the vision before him, bowed his head reverently at the feet of the divine child—the tips of whose toes glowed red and whose form was worshipped by all the gods. His voice trembled with joy as he spoke. With hands joined in devotion, his heart filled with delight and amazement again and again as he beheld that Supreme Self, Markandeya began to praise him. “O God of gods, Lord of the universe,” he cried, “bearing the form of a wondrous child, protect me, O beautiful lotus-eyed one! I am suffering and have come to you for refuge. Tormented by the fire called Saṃvartaka and frightened by the rain of embers, protect me, O Supreme Person. I have been dried up by the fierce wind, the life-breath of the universe; distressed and weary, I seek your protection. Scorched by the ministers of destruction, by whirlwinds of dissolution and the like, I do not find peace—protect me, O Supreme Person. Thirsty and afflicted by hunger, suffering, O Lord of the world, I see no protector here; save me, O Supreme Person. “In this dreadful, single ocean, where all moving and unmoving beings are destroyed, I find no end; save me, O Supreme Person. Within your belly, O Lord of gods, I have seen all that moves and does not move; astonished and distressed, I beg you—save me, O Supreme Person. In this world, without support, be gracious, O Supreme Person; be gracious, O best of the gods; be gracious, O beloved of the gods. Be gracious, O Lord of the gods; be gracious, O abode of the gods; be gracious, O Lord of all worlds, cause of the cause of the universe. “Be gracious, O creator of all, O god; be gracious, my sustainer; be gracious, O dweller in the waters; be gracious, O slayer of Madhu. Be gracious, O beloved of Lakshmi; be gracious, O lord of the thirty gods; be gracious, O slayer of Kamsa and Keshi; be gracious, O destroyer of Arishta. Be gracious, O Krishna, destroyer of demons; be gracious, O ender of Danavas; be gracious, O dweller in Mathura; be gracious, O joy of the Yadus. Be gracious, O younger brother of Indra; be gracious, O giver of boons, imperishable one. “You are the earth, you are the water, O god; you are the fire, you are the wind. You are the sky, you are the mind, and you are also the ego; you are intelligence and nature, and the qualities beginning with sattva, O Lord of the world. You are the Person, pervading the universe, and greater than even the supreme Person; you are all the senses, O Lord, and the objects beginning with sound. You are the guardians of the directions, and righteousness, and the Vedas, and sacrifices with proper gifts; you are Indra, you are Shiva, O god; you are the offering, you are the fire. You are Yama, lord of ancestors, O god; you are the chief of the Rakshasas yourself; you are Varuna, lord of the waters; you are Vayu, you are the lord of wealth. You are Ishana, you are Ananta, you are Ganesha and Shanmukha; you are the Vasus, likewise the Rudras, the Adityas, and the beings of the sky. You are the Danavas, likewise the Yakshas, you are the Daityas and the Maruts; you are the Siddhas, Apsaras, Nagas, Gandharvas, and the Charanas. You are the ancestors, the Valakhilyas, the lords of creatures, O imperishable one; you are the sages, the hosts of seers, the Ashvins, and the night-dwellers. You are all other kinds of beings—whatever is called living; what is the use of saying much? You encompass everything from Brahma to the smallest blade of grass. “You are the past, present, and future; you are the world with all that moves and does not move. That supreme form of yours, O god, is immutable, unchanging, and fixed. Even Brahma and the others do not know this; how then could others of lesser understanding? O God, you are of pure nature, eternal, and beyond matter. You are unmanifest, everlasting, infinite, all-pervading, the great Lord. You are higher than space, peaceful, unborn, all-powerful, and imperishable. Who indeed is able to praise you, who are without qualities and without blemish, in this way? Whatever I have praised you with, O God, though my mind is limited and imperfect, O Lord of gods, you who are imperishable, please forgive it all.” Thus Markandeya praised the Blessed Lord, and the Lord, pleased by his devotion, spoke with a voice as deep as thunderclouds: “Speak your desire, O best of sages, whatever is in your mind. I will grant all you wish from me, O great sage among the Brahmins.” Hearing these words from the great-souled child, Markandeya, his mind absorbed in the Lord, replied with utmost joy: “I wish to know you, O God, and your supreme Māyā. By your grace, O Lord of gods, may my memory never fail. I wish to know you, O lotus-eyed one, who swiftly and constantly moves within the body, who are imperishable. Having become a child here in person, why do you remain, having absorbed all this world? You should explain this. For what reason is all the world situated within your body, O sinless one? And for how long, O subduer of foes, do you intend to remain here? I wish to know all this, O Lord of gods; tell me everything without omission. From you, O lotus-eyed one, I wish to hear in detail and truthfully about this great and inconceivable thing I have seen, O Lord.” Thus addressed by Markandeya, the resplendent God of gods consoled him and spoke gently: “Indeed, O Brahmin, even the gods do not truly know me. But out of affection for you, I will explain how I create this. You are devoted to your ancestors, O best of sages, and have taken refuge in me alone. Therefore I have appeared directly before you; your vow of celibacy is great. “Long ago, I gave the name and designation ‘waters’ (nārā) to the waters. Therefore I am called Nārāyaṇa; they are always my abode. I am called Nārāyaṇa, the eternal, imperishable source, the creator of all beings and also their destroyer, O best of Brahmins.