Listen, as the profound mystery of creation unfolds. From flesh arises fat, and from fat, bone is formed; bone gives birth to marrow, and from marrow, semen is produced. Through the action of essence, semen shapes the embryo, and within this process, the first portion of water is known as the lunar mass. When the embryo is warmed within the womb, it becomes the second mass. Semen is of the nature of Soma, the moon, while menstrual blood is of the nature of fire. Each essence brings its own qualities: in the seed, both moon and fire reside. Among the bodily humors, semen predominates in the phlegmatic group, and blood in the bilious group. The heart is the seat of phlegm, while bile is established at the navel; the heart, at the body's center, is also said to be the abode of the mind. Between the navel and the inner cavity, the god of fire dwells. The mind is known as Prajapati, and phlegm manifests as the moon; bile is indeed considered fire. Thus, the world is shaped by the nature of fire and moon, and the embryo grows, swelling like a lump. Then, wind, joined with the Supreme Self, enters and divides itself into five within the body, continuing its functions. These are prāṇa, apāna, samāna, udāna, and vyāna. Prāṇa moves, nourishing the Supreme Self; apāna governs the lower body, udāna the upper, vyāna pervades throughout, and samāna brings balance. From this, the elements arise, perceptible to the senses: earth, wind, space, water, and fire. Within the being, the senses are established, each in its proper place. The body is made of earth, the vital self of wind; holes are born from space, flow from water, light becomes the eyes, and consciousness is remembered as the mind. Villages and sense-objects, too, arise from his power. Thus, the eternal Person creates all worlds. Yet a great question stirs: How did Viṣṇu, the Lord, come to take human birth in this mortal world? How did the swiftest path lead to a human form? This supreme marvel of Viṣṇu is spoken of by gods and demons alike. Tell us, O great sage, of the wondrous origin of Viṣṇu, whose strength and brilliance are immeasurable. Speak of the true nature of Viṣṇu, whose deeds astonish, the supreme among gods, the remover of distress. He is all-pervading, Lord of the universe, supreme ruler of all worlds, creator, sustainer, and destroyer, the bringer of happiness to all beings. He is imperishable, eternal, infinite, free from increase and decay, untouched, without qualities, subtle, changeless, and stainless. Freed from all limitations, established solely in existence, unchanging, all-pervading, eternal, the supreme self, everlasting. Unmoving, pure, ever content, without dependence, whose purity is renowned, and whose greenish hue shone in the Kṛta age. Among the gods, he is Vaikuṇṭha; among humans, he is known as Kṛṣṇa. Such is the profound course of his actions. The desire arises to hear of what is past and what is to come—he who is unmanifest, yet marked by manifest signs, this blessed Lord. Nārāyaṇa is the infinite self, the inexhaustible source; having become Nārāyaṇa, Hari exists as the eternal one. Brahmā, Śakra, Rudra, Dharma, Śukra, and Bṛhaspati—all were created by the Lord, whose essence is primordial. He, the primeval person, in a former cycle, created the progenitors. Thus, that blessed Viṣṇu, Lord of all worlds—why did Hari come to the mortal world, into the Yadu lineage? Now, having bowed to the Lord of gods, Viṣṇu, the all-powerful, the primeval Person, the eternal and imperishable one, to him who is the essence of the fourfold manifestation, both without qualities and with qualities, the most excellent, the greatest, the immeasurable—to him whose limbs are sacrifice, whose limbs are all things, desired by gods and others, than whom there is nothing subtler nor greater—by whom this entire universe, with all that moves and does not move, is pervaded; who is unborn, manifest and unmanifest, seen and unseen, distinct from all. That which is called creation and dissolution, after bowing to Brahman, the primeval god, is realized through meditation. Salutations to Viṣṇu, the changeless, pure, eternal Supreme Self, whose form is ever one, the victorious. Homage to Hiraṇyagarbha, to Hari, to Śaṅkara, to Vāsudeva, to the Deliverer, the creator, sustainer, and destroyer of worlds. Salutations to Viṣṇu, whose nature is one and many, who is both gross and subtle, manifest and unmanifest, the cause of liberation. To Him who is the root cause of creation, maintenance, and dissolution, the essence of the universe—salutations to Viṣṇu, the Supreme Self. Having bowed to Him who is the foundation of the universe, subtler than the subtlest, abiding in all beings, the infallible, the Supreme Person—He whose essence is knowledge, utterly pure, who abides as the true nature of all things, though perceived variously due to delusion. To Viṣṇu, the devourer at dissolution, the Lord in creation and preservation, the beginningless, ruler of the worlds, unborn, imperishable, and undecaying. Thus, I shall recount, as spoken by the blessed Lotus-born Father, Brahmā, when asked by the foremost sages and yakṣas, the wondrous story of Viṣṇu’s descent and his supreme nature.