Freed from all limitations, the Supreme Self stands established solely in pure existence—unchanging, all-pervading, and eternal. This everlasting being is the very essence of what is; it is unmoving and supremely pure, pervading all things, ever content, independent, and renowned for its purity. In ancient times, during the Kṛta age, this divine presence was even described as possessing a greenish hue. Among the gods, he is known as Vaikuṇṭha; among humans, he is called Kṛṣṇa. Such is the profound and wondrous course of his actions, the acts of the Lord that inspire awe and reverence. The desire naturally arises to hear of all that has been and all that is yet to come concerning him—the blessed Lord, who though unmanifest, is revealed through manifest signs. Nārāyaṇa is indeed the infinite Self, the inexhaustible source of all. As Nārāyaṇa, Hari has existed eternally, unchanging and imperishable. Long ago, the Lord, whose essence is primordial, created Brahmā, as well as Śakra, Rudra, Dharma, Śukra, and Bṛhaspati. In a former cycle, this primeval Person created the progenitors of all beings. Thus is Viṣṇu, the blessed Lord of all worlds. Yet, a question arises: why did Hari, the Supreme, descend into the mortal realm, taking birth in the lineage of the Yadus? With reverence and devotion, one bows to Viṣṇu, the Lord of the gods—the all-powerful, the primeval Person, eternal and imperishable. He is the essence of all fourfold manifestations, both with and without qualities, the most excellent, the greatest, the immeasurable. All things, all sacrifices, all that is desired by gods and others, are but his limbs. There is nothing subtler, nothing greater than he. He pervades the entire universe, embracing all that moves and all that does not. Unborn, manifest and unmanifest, seen and unseen, he remains distinct from all. Creation and dissolution—these, too, are realized by meditation upon Brahman, the primeval god, after offering due homage. Thus, salutations are offered to Viṣṇu, the changeless, pure, and eternal Supreme Self, whose form is ever one and victorious. Homage is paid to Hiraṇyagarbha, to Hari, to Śaṅkara, to Vāsudeva, to the Deliverer, the creator, sustainer, and destroyer of the worlds. Salutations to Viṣṇu, whose nature is both one and many, gross and subtle, manifest and unmanifest, the very cause of liberation. To him who is the root cause of creation, maintenance, and dissolution, the essence of the universe—salutations to the Supreme Self. Bowing to him who is the foundation of all, subtler than the subtlest, abiding in all beings, the infallible, the Supreme Person—one acknowledges his essence as pure knowledge, the true nature of all things, though seen in many forms due to delusion. To Viṣṇu, the devourer at dissolution, the Lord in creation and preservation, the beginningless, the ruler of worlds, unborn, imperishable, and undecaying—salutations are offered. Now, I shall recount what was once spoken by the blessed Lotus-born Father, Brahmā, when asked by the foremost sages and yakṣas. Brahmā, uttering the Ṛk and Sāman hymns with his many mouths, purifies the three worlds. Bowing to that Lord, who emerged from the single ocean, we remember him whose hosts of asuras do not rob the sacrifices of the faithful. I shall declare the complete doctrine of Brahman, the one of unmanifest birth. It was he who, with creation in view, made manifest dharma and all other principles. The sages who know the truth have called the primordial waters ‘nārā’, and those waters were his original resting place. Therefore, he is remembered as Nārāyaṇa—the blessed one who pervades all, the mighty Nārāyaṇa. Brahman exists in a fourfold form: with qualities and without qualities. There is one indescribable, pure form, which the wise alone behold. This form is encircled by a garland of flames, the supreme goal of yogis, both far and near, transcending all qualities. She is called Vāsudeva, seen by those who have attained detachment; her form, color, and attributes are not born of imagination. She abides always, pure, with a single, well-established form. The second form, called Śeṣa, supports the earth below with his head, dominated by the quality of tamas and said to have taken the form of animals. The third form, engaged in the protection of creatures, is ever active, and is endowed with abundant sattva, known as the establisher of righteousness. The fourth form, lying in the midst of the waters, rests upon the serpent-bed, characterized by rajas, and always creates the world. This third form of Hari, intent on the protection of creatures, unfailingly establishes righteousness on earth and destroys the arrogant asuras who seek to abolish it. She protects the gods and gandharvas devoted to righteousness; and whenever there is a decline in righteousness and the rise of unrighteousness, she manifests herself. In ages past, as the Boar, she drove away the waters with her snout and, with a single tusk, lifted up the earth like a lotus. Taking the form of Narasiṃha, she slew the mighty Hiraṇyakaśipu. Others, such as Vipracitti and the chief Dānavas, were also destroyed by her power. Assuming the form of Vāmana, she subdued Bali through her wondrous illusion. Having conquered the sons of Diti, she traversed the three worlds. Born in the lineage of Bhṛgu, she became the mighty son of Jamadagni—Rāma, who, remembering the murder of his father, destroyed the kṣatriyas. Likewise, as the son of Atri, the glorious Dattātreya appeared, teaching the eightfold yoga to the great-souled Alarka. Becoming the son of Daśaratha, the mighty god was Rāma, who slew Rāvaṇa in battle, the terror of the three worlds. And when the Lord of gods, the ruler of the universe, had lain in repose upon the single ocean, the story of his wondrous deeds continued, ever unfolding for the welfare and protection of creation.