Whatever is attained, whatever is taken, whatever objects are enjoyed, and whatever constant state is experienced—all these are attributed to the self, for it is the one who acts, enjoys, and abides in every state. This self is called the seer because it is all-pervading, and though it assumes embodiment, it is the lord of that body. As the master of all, it is known as Viṣṇu, for it enters into all things. It is called Bhagavān due to the possession of divine qualities; it is pure and remembered as Śiva, the auspicious one; it is supreme because it is the highest, and as protector, it is invoked as Om. This being is all-knowing, for all knowledge resides in it; it is all, because it pervades everything. By dividing itself into three aspects, it sets the three worlds into motion. Through these three, it creates, devours, and protects. Being the first, it is called the original god; being unborn, it is remembered as the unborn one. As the protector of all beings, it is called the Lord of creatures, and among the gods, the great god is known as Mahādeva. Because it pervades all and is the lord of the gods, it is called Īśvara, the Supreme Lord. Its vastness earns it the name Brahmā, and as the very essence of being, it is called Bhūta. As the one who knows the field of existence, it is the knower of the field, and being singular, it is remembered as the sole one. Dwelling in the city of the body, it is called Puruṣa, the person. It is without beginning, existing before all, and so is remembered as the Self-born. As the one to be worshipped, it is called the Sacrifice; as the Seer, it is famed for its mighty vision. It is called the Stepper because of its movement, and the Protector for its preservation. It is known as Āditya, Kapila, the Eldest, and is also remembered as Agni, the fire. This being became the embryo of gold, and from gold was born as an embryo; thus, in this Purāṇa, it is described as Hiraṇyagarbha, the Golden Womb. The time of the Self-born, who is the soul of the universe, cannot be measured, not even in hundreds of years. The supreme period of Brahmā is called a parārdha, a span when the reckoning of time itself ceases; another such period follows, which is dissolved at its end. Countless billions of days have passed in previous kalpas, and the same number remain for the future. Now, listen to the account of the present kalpa, known as Vārāha. O twice-born, of all those kalpas, this present one is the first, in which the fourteen Manus, beginning with Svāyambhuva, have appeared. In the past, present, and future, these Manus govern the entire earth with its seven continents and mountains. For a full thousand yugas, these great lords protect the earth and its people through their austerities. Now, hear the details of these times. With each Manvantara, all the intermediate periods are described, and so it is with each kalpa. The past kalpas, with their secondary creations and lineages, and likewise those yet to come—one who knows should reason about them in this way. At the very beginning, only water existed, for the earth had disappeared. In that calm, singular expanse of water, nothing at all could be perceived. Then, within that single ocean, when all that is fixed and moving was lost, Brahmā arose—he of a thousand eyes and a thousand feet. This Person, with a thousand heads, golden in color and beyond the senses, called Brahmā and also Nārāyaṇa, slept upon the waters. Awakening through the predominance of sattva, he beheld the world empty. Here, a verse is recited about Nārāyaṇa: "We have heard that the waters are called 'nārās,' and he is their son; having filled them, he made them his resting place." Because he lies upon the waters, he is therefore called Nārāyaṇa. He remains in night for a thousand fourfold yugas. At the end of this night, he assumes the role of Brahmā for the purpose of creation. As Brahmā, he acts in the waters, becoming the wind. Then, just as a firefly glimmers in the night during the rainy season, he perceived the earth submerged within the waters. Through inference, undeluded, he again raised up the earth, just as he had done in previous cycles, assuming a subtle form. The great-souled Lord, seeing the earth immersed in water on every side, conceived of a divine form. He thought, "By assuming what form might I lift this earth? Entering the form of a boar, suitable for playing in water, I shall do so." Unassailable by all beings, composed of speech and known as Brahman, he entered the netherworld for the purpose of raising the earth. The Lord of creatures swiftly approached the earth, covered by the waters, seized her, and entered the waters as well. The rivers were in the oceans, and the gifts in the rivers; the earth had sunk to the bottom of the netherworld, entering its deepest recess. For the welfare of the worlds, the Lord raised the earth with his tusk; bringing her to her proper place, the supporter of the earth restored her. Having supported the earth, the bearer of the earth released her as before; upon her, a great mass of water stood, like a vast ship. Because she was supported by his own body, the earth did not sink. Then, lifting her up, the god, desiring to establish the world, did so. For the division of the earth, the lotus-eyed one conceived in his mind, and making the earth level, he placed the mountains upon her. At the beginning of creation, when everything was being burned by the fire of dissolution, those vast mountains were shattered by that fire. By cold, in that single ocean, they were compressed by the wind; wherever they were deposited, there they became immovable mountains. Because they do not move, they are called "mountains" (acala); and because they are heaped up, they are known as "heaps of rocks" (śiloccaya).