Desiring to understand the mysteries before him, the sage approached the Lord with deep reverence and humility. He bowed and said, “O God, I wish to know you and the supreme Māyā by which you manifest all things. By your grace, O Lord of gods, may my memory never fail in this pursuit. O lotus-eyed one, who moves swiftly and constantly within every body, who alone is imperishable, I yearn to know your true nature. “You have appeared here as a child, embodied before me—yet you have absorbed all this world into yourself. Why do you remain in this form? Please explain this mystery. For what reason is the entire 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 of this, O Lord of gods; tell me everything, holding nothing back. From you, O lotus-eyed one, I seek to hear in detail and with truth about this great and inconceivable vision I have seen.” Thus addressed, the resplendent God of gods, the best of speakers, consoled the sage and spoke these words: “O Brahmin, even the gods do not truly know me. Yet, out of affection for you, I will explain how I create all that exists. “Because you are devoted to your ancestors, O best of sages, and have taken refuge in me alone, I have appeared before you. Your vow of celibacy is great and pure. “Long ago, I named the primordial waters ‘nārā’ and thus am called Nārāyaṇa, for the waters are always my abode. I am Nārāyaṇa, the eternal and imperishable source, the creator and destroyer of all beings, O best of Brahmins. “I am Viṣṇu, I am Brahmā, and I am also Śakra, the lord of the gods. I am Vaiśravaṇa, the king of wealth, and Yama, the 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 itself. “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 springs from my sweat. With the directions and space as my body, the 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. In the same way, the Vaiśyas, wishing to conquer the heavenly worlds, worship me, whose ornaments are 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, I claimed this world as my own. When she was sinking in the waters, O sage, I raised her up by my power; and, O best of twice-born, becoming the submarine fire, I drank up the waters. “I absorb the waters when they are filled and 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—all arise from me and return to me. “Ascetics, intent on peace, self-controlled, and seekers of knowledge, attain me. Those freed from desire, anger, and hatred, unattached, pure of stain, established in goodness, without pride, and always skilled in spiritual knowledge—such Brahmins, ever contemplating me, worship me. I am the consuming fire, I am the consuming light. “I am the consuming sun, I am the consuming wind; whatever star-forms are seen in the sky, know, O best of twice-born, that all the oceans and treasure-houses in every direction are my very pores. My desires, anger, joy, fear, and delusion are themselves the forms of my clothing, bed, and dwelling. “Know, O sage, that all these are my forms; people attain them through virtuous deeds. Truth, charity, severe austerity, and nonviolence toward all beings are prescribed by me for those who dwell within my body. “Those whose knowledge is subdued by me do not act out of desire; those who study the Veda properly and worship with various sacrifices—those twice-born, with peaceful minds and conquered anger, attain me. But I cannot be attained by men who perform evil deeds. “Know me as the great fruit for humans of noble mind—not for the wretched, ignoble, and self-unformed who are overcome by greed. I am exceedingly difficult to attain for the deluded who pursue false practices. “Whenever there is a decline of righteousness, O noble one, and unrighteousness rises, then I create myself. The demons, attached to violence, are invincible even for the best of gods. When fierce rakshasas arise in this world, then I am born in the homes of those who perform virtuous deeds. “Entering a human body, I pacify everything. Having created gods, humans, gandharvas, serpents, and rakshasas—and all stationary beings—I withdraw them by my own power. At the time of action, reflecting, I again create the body. “Entering a human body for the sake of establishing boundaries, righteousness is white in the Krita age, and mine is dark in the Treta age. It is red in Dvapara, and black likewise in Kali; in that time, three parts of unrighteousness arise. “And when the end time arrives, becoming time itself—exceedingly fierce—I destroy the three worlds, all that is moving and unmoving. I am threefold righteousness, the soul of the universe, the bringer of happiness to all worlds; undivided, all-pervading, infinite, master of the senses, mighty in stride.” Thus did the Lord reveal his true, all-encompassing nature to the devoted sage, illuminating the mystery of his presence and the workings of the universe.