With a heart full of devotion and awe, the sage Markandeya stood before the Lord of all gods and worlds, humbly beseeching Him for grace. “Be gracious, O Lord of the gods, O abode of the gods, O cause of the cause of the universe,” he prayed. “Be gracious, O creator and sustainer of all, O dweller in the waters, O slayer of Madhu. Be gracious, beloved of Lakshmi, lord of the thirty gods, destroyer of Kamsa, Keshi, and Arishta. Be gracious, Krishna, destroyer of demons and Danavas, dweller in Mathura, joy of the Yadus. Be gracious, younger brother of Indra, giver of boons, imperishable one. You are earth, water, fire, and wind; you are the sky, the mind, the ego, intelligence, and nature itself, as well as all the qualities beginning with sattva, O Lord of the world.” Markandeya continued, “You are the Person, pervading the universe, greater even than the supreme Person. You are all the senses and the objects they perceive, beginning with sound. You are the guardians of the directions, righteousness, the Vedas, and the sacrifices with their proper gifts. You are Indra and Shiva, the offering and the fire itself. You are Yama, lord of ancestors, chief of the Rakshasas, Varuna, Vayu, and the lord of wealth. You are Ishana, Ananta, Ganesha, and Shanmukha; you are the Vasus, the Rudras, the Adityas, and the beings of the sky. You are the Danavas, Yakshas, Daityas, Maruts, Siddhas, Apsaras, Nagas, Gandharvas, and Charanas. You are the ancestors, the Valakhilyas, the lords of creatures, the sages, the hosts of seers, the Ashvins, and the night-dwellers. In truth, you are all beings, whatever is called living. What more can be said? You encompass everything, from Brahma to the smallest blade of grass.” He praised further, “You are the past, present, and future; the world with all that moves and does not move. Your supreme form, O Lord, is immutable, unchanging, and fixed. Even Brahma and others do not know this; how could those of lesser understanding? O God, you are pure, eternal, and beyond matter. You are unmanifest, everlasting, infinite, all-pervading, the great Lord—higher than space, peaceful, unborn, all-powerful, and imperishable. Who can truly praise you, who are beyond qualities and without blemish? Whatever I have said in praise, though my mind is limited and imperfect, O imperishable Lord of gods, please forgive my shortcomings.” Thus, Markandeya offered his profound worship. At that moment, the Blessed Lord, pleased by these words, spoke with a voice as deep as thunderclouds: “Ask your desire, O best of sages, whatever is in your mind. I will grant all you wish from me, O great Brahmin.” Hearing this, the sage, his mind wholly absorbed in the Lord, replied joyfully, “O God, I wish to know you and your supreme Māyā. By your grace, may my memory never fail. I wish to know you, O lotus-eyed one, who move swiftly and constantly within the body, who are imperishable. Having become a child here, why do you remain, having absorbed all this world? Please explain this. For what reason is the whole world situated within your body, O sinless one? And for how long do you intend to remain here, O subduer of foes? 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 witnessed.” Addressed thus, the resplendent God of gods consoled Markandeya and spoke with gentle majesty: “Indeed, O Brahmin, even the gods do not truly know me. But out of affection for you, I will explain how I create this universe. You are devoted to your ancestors and have taken refuge in me alone; therefore, I have appeared directly before you, for your vow of celibacy is great. Long ago, I gave the name and designation ‘waters’ (nārā) to the waters; thus I am called Nārāyaṇa, for they are always my abode. I am Nārāyaṇa, the eternal, imperishable source, creator and destroyer of all beings. I am Viṣṇu, I am Brahmā, I am also Śakra, the lord of the gods. I am Vaiśravaṇa the king, and Yama, lord of the departed. I am Śiva and Soma, Kaśyapa and the lord of creatures; I am Dhātā and Vidhātā, and I am also the sacrifice. Fire is my mouth, earth my feet, the moon and sun my eyes; the sky is my head, space my body, the directions my ears, and water arises from my sweat. With the directions and space as my body, wind abides in my mind. I have been worshipped with hundreds of sacrifices, many performed with generous gifts. Those who know the Vedas worship me, established in the divine sacrifice; on earth, kings and rulers, desiring heaven, also worship me. Likewise, the Vaiśyas, wishing to conquer the heavenly worlds, worship me, whose ornament is Meru and Mandara, whose realm extends to the four oceans. I alone, becoming Śeṣa, uphold the earth; in ancient times, assuming the form of the Boar, this world belonged to me. When she was sinking in the waters, O sage, I raised her up by my power; and, becoming the submarine fire, I drank up the waters. I absorb the waters when filled, and I release them again. Brahmins are my mouth, Kṣatriyas my arms, and Vaiśyas have taken refuge in my thighs. The Śūdras become my feet, each in due order and power. The Ṛgveda, Sāmaveda, Yajurveda, and Atharvaveda…” So spoke the Lord, revealing His boundless nature and the mystery of His manifestation to the devoted sage, who listened in rapt attention as the divine truth unfolded before him.