The great, radiant being appeared, shining forth alongside the mind-born gods. In the divine realm of Vaikuṇṭhā, he took birth together with the celestial deities of that world. As Viṣṇu, he incarnated as Vāmana, born from Kaśyapa and Aditi. Through his divine intervention, the three worlds were freed from obstacles and restored to Purandara, Indra. In those times, there were also seven Brāhmaṇas who protected the people. He is called Viṣṇu, for he enters and pervades all things. The Vedas proclaim the Lord Nārāyaṇa as the inner soul abiding in all beings. He dwells in four forms, pervading everything—sometimes with qualities, sometimes without. The one known as Vāsudeva is beyond the guṇas, the modes of nature, and is perfectly pure. In the end, the supreme Vaiṣṇava form brings about the dissolution of all creation. Viṣṇu, as the eternal Prakṛti, upholds the entire universe. The Rājasic principle, called Aniruddha, and Pradyumna are the agents of creation. Brahmā, who is also known as Nārāyaṇa, brings forth all living beings. Through Prakṛti, the Lord deludes the worlds of gods, asuras, and humans alike. Vāsudeva is indeed the infinite self, the one attributeless Hari. Knowing this eternal nature of Vāsudeva leads to liberation. That imperishable Hari, Vāsudeva, became Pradyumna. In ancient times, by his own will, Hari became Apāntaratamā. This very Lord Nārāyaṇa, Vyāsa, is the blessed knower of the Veda. This is the truth, and knowing it, one is never deluded. In the first Dvāpara Yuga, Vyāsa is regarded as Manu Svāyambhuva. In the second Dvāpara, Vedavyāsa is the lord of creatures. In the fifth, Savitṛ is Vyāsa; in the sixth, Mṛtyu is proclaimed. In the ninth, Sārasvata is Vyāsa; in the tenth, he is remembered as Tridhāmā. In the thirteenth, Vyāsa is Dharma; in the fourteenth, Tarakṣu. In the seventeenth, he is Kṛtañjaya; in the eighteenth, Ṛtañjaya. In the twenty-first, he is Rājaśravā, followed by Śuṣmāyaṇa. In the twenty-fifth, he is Śakti; in the twenty-sixth, Parāśara. Vyāsa, the son of Parāśara, became Kṛṣṇa Dvaipāyana. This great yogi, Kṛṣṇa Dvaipāyana, is none other than Hari himself. By his grace, the Lord made Vyāsa the arranger of the Vedas. The great sage appointed Paila as the fourth among his disciples, and me as the fifth. He made Vaiśampāyana the teacher of the Yajur Veda, and entrusted me with the recitation of the Itihāsas and Purāṇas. It was by him that the fourfold sacrificial priesthood arose, and by him the sacrifices were performed. He established the Udgātṛ priesthood with the Sāma hymns, and the office of Brahman with the Atharva hymns. He assigned the Yajus formulas to the Yajur Veda, and the Sāma hymns to the Sāma Veda. He divided the Yajur Veda into a hundred branches, and further split the Atharva Veda into nine parts. Thus, from ancient times, this one Veda of four parts has existed, preserving the sacred knowledge for all ages.