He is called Īśvara, the Lord, for he possesses mastery over all and is subject to none. Because he is uncreated and exists before everything, he is remembered as Svayambhū, the self-born. He is known as Hara, for he removes the suffering of worldly existence, and as Viṣṇu, because his presence pervades all things. Omniscient, he knows everything, and indeed, he is all, for everything arises from him. As the Deliverer, he is praised for saving all beings from sorrow. The Supreme Lord, manifesting himself in countless diverse forms, delights in play throughout creation. O sages, let there be no doubt or speculation—understand the creation that emanates from Brahman. The vastness of this creation cannot be fully described, even if one were to speak for many years. That alone is the Supreme Time, which, when its course is complete, is drawn back into itself. This span is known as a parārdha, and half of that is also called a parārdha. Time itself is measured in intricate divisions: thirty kāṣṭhās make a kalā, thirty kalās make a muhūrta, and such day-and-night cycles together form a month of two fortnights. For the gods, the six months of the sun’s southern course are night, and the six months of the northern course are their day. A caturyuga, the great age, is divided into twelve parts, each with its own reckoning. Of these, a hundred parts form the twilight and the twilight portion of the Kṛta age. Excluding that twilight, six hundred parts make up the main portion of the Kṛta age. The durations for Tretā, Dvāpara, and Kali yugas are also thus established. Seventy-one such caturyugas together make a manvantara, an era presided over by a Manu. All the Manus, beginning with Svāyambhuva and including Sāvarṇika and others, rule over the cycles. A full thousand yugas are protected by the kings of men during a kalpa. Thus, the divisions and durations of a kalpa have been explained without doubt—a kalpa is a thousand caturyugas. The year of Brahmā, called ‘Parā,’ consists of such cycles, and the wise know his life to span a hundred such years. When this span concludes, the dissolution of the universe occurs naturally. Then, through the power of time, creation arises again. By time alone are beings brought forth, and by time again are they withdrawn. Because the Lord is all-pervading and independent, he is the Self of all, the great Lord. Truly, as the scriptures declare, the Blessed Lord alone is the ruler, the very essence of Time, and the cosmic poet. The present cycle continues in this same way; this is his eighth cycle. Now, the Varāha cycle is ongoing, and I shall explain its wonders. In the beginning, all was unmanifest—there were not even the peaceful winds or any other things to be perceived. Then, Brahmā arose, radiant with a thousand eyes and a thousand feet. At that time, Brahmā, who is also known as Nārāyaṇa, rested upon the cosmic waters in deep slumber. This god, in the form of Brahmā, is both the origin and the dissolution of the world. Because the cosmic waters are his resting places, he is called Nārāyaṇa. When the night of dissolution ended, he assumed the state of Brahmā for the purpose of creation. Desiring to raise up the world, the Lord of all creatures acted, seeking by inference the means to bring forth the earth. That which cannot be grasped even by the mind of others—the ineffable Brahman, which is the source of all speech—was his instrument. Then, as the bearer of the earth, supporting himself with his mighty tusk, he lifted her up from the depths. In that moment, the Siddhas and Brahmarṣis, residing in the world of air, praised Hari, the Lord, in wonder and devotion.