He who, with his many mouths, chants the sacred Ṛk and Sāman hymns, purifies the three worlds. To that Lord, who emerged from the single cosmic ocean, I offer my reverence. He is the one whose hosts of asuras do not disturb the sacrifices of the pious. Now, I shall reveal the complete doctrine of Brahman, the one who is birthless and unmanifest. It is He who, contemplating creation, made manifest dharma and other eternal principles. The sages who perceive the truth call the primordial waters “nārā.” Those waters were once His resting place, and so He is remembered as Nārāyaṇa. This blessed God, mighty and all-pervading, is truly Nārāyaṇa. Brahman exists in a fourfold form—both with qualities and without qualities. Among these, there is one form that is pure and indescribable, which the wise alone perceive. This form is encircled by a garland of flames; she is the supreme goal of yogis, present both near and far, to be known as transcending the three guṇas. She is called Vāsudeva, seen by those with detachment; her form, color, and attributes are not creations of the mind. She abides always, pure, with a single, well-established form. The second form, known as Śeṣa, supports the earth below upon his head. This one, dominated by tamas, is said to have taken the form of animals. The third form, intent on the protection of creatures, is engaged in action. But the one endowed with abundant sattva is the establisher of righteousness. The fourth form, lying amidst the waters, rests upon the serpent-bed. Rajas is her quality; she is ever the creator of the world—this is the third form of Hari, devoted to protecting beings. She establishes righteousness unfailingly on earth and destroys the arrogant asuras who seek to abolish dharma. She protects the gods and gandharvas who are devoted to upholding righteousness. Whenever righteousness declines and unrighteousness rises, she manifests herself in the world. In ages past, she took the form of the Boar and, with her snout, drove away the waters. With a single tusk, she raised the earth, like a lotus. Then, taking the form of Narasiṃha, she slew Hiraṇyakaśipu. Others, such as Vipracitti and the foremost Dānavas, were also destroyed by her. Assuming the form of Vāmana, she subdued Bali through her power of 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. As Rāma, remembering the murder of his father, she destroyed the kṣatriyas. Likewise, as the son of Atri, the glorious Dattātreya appeared, teaching the eightfold yoga to the great-souled Alarka. Then, as the son of Daśaratha, she was the mighty Rāma, who slew Rāvaṇa in battle, the terror of the three worlds. When the God of gods, the Lord of the universe, slept upon the single ocean, the mighty one rested upon the serpent-bed, entering yogic sleep for a thousand ages, established in his own glory. Having placed the three worlds, with all that moves and is still, within his belly, he was praised by the perfected beings of Janaloka and the great sages. From his navel arose a lotus, adorned with petals facing all directions, joined with filaments of wind—a most excellent ancestral abode. There Brahmā was born, the four-faced god of gods. Then, from the wax of his ears, emerged the Dānavas Madhu and Kaiṭabha, mighty and powerful, who sought to slay Brahmā. But rising from the ocean-bed, he slew those two formidable ones. Thus, in countless forms, does the unborn one descend into the world. Now, in this present age, his descent is in Mathurā. That sattvic form also appears as an incarnation, known as Pradyumna, established in the act of protection. Whether abiding among the gods, as a human, or in the animal realm, the Lord always assumes the nature appropriate to that state, by the will of Vāsudeva. When worshipped, O best of twice-born, she grants all desired wishes. Thus have I described the Lord, who, though perfect, took human birth as Viṣṇu. Now, listen further. Hear, O best of sages, as I briefly recount the incarnation of Hari, undertaken to relieve the burden of the earth. Whenever, O twice-born, unrighteousness increases and righteousness declines, then the god Janārdana takes incarnation in this world, dividing his own form in two, for the protection of the virtuous and the establishment of righteousness. For the destruction of the wicked and the enemies of the gods, and for the protection of beings, he is born age after age. Long ago, O brāhmaṇas, when the earth was oppressed by a heavy burden, she went to Mount Meru, to the assembly of the dwellers in heaven. There, bowing to all the gods with Brahmā, the earth, speaking with compassion out of her distress, related everything. She said: “Agni is the teacher of gold, Sūrya is the teacher of cows, but for me and for all the worlds, Nārāyaṇa alone is the venerable teacher. Now, these Daityas, led by Kālanemi, have come to the world of mortals and oppress the people day and night. Kālanemi, who was slain by mighty Viṣṇu, has now been born as Kaṃsa, son of Ugrasena, a most powerful asura. Ariṣṭa, Dhenuka, Keśī, Pralamba, Naraka, Sūnda the fierce asura, and Bāṇa, son of Bali—along with many other great warriors, evil-hearted, born in the palaces of kings—I cannot count them all.” Thus, the earth and the gods sought the Lord’s intervention, and the descent of Hari as Viṣṇu was undertaken to restore balance and righteousness in the world.