Among the Yadavas, Vishnu stands as their leader, established in authority, and all abide by his command. Alongside him are the seven sages, Kubera, the Yaksha Manicara, Shalaka, Narada, the Siddha, and Dhanvantari. Vishnu, the primordial god, is remembered together with these deities. Questions arise: why are these beings recalled as groups, and what are their origins? How many future and other manifestations of the great soul will there be? When Brahmins and Kshatriyas live in harmony, for what purpose does Vishnu descend among humans? Why does Vishnu, foremost among the Vrishni and Andhaka, manifest repeatedly in human form? These inquiries are posed with reverence. It is said that Vishnu abandons his divine form and is born among humans when the age changes and the power of time wanes. In battles between gods and asuras, Hari, the Lord, incarnates; once, the Daitya Hiranyakashipu ruled the three worlds. When Bali presided over the three worlds in succession, there existed a supreme friendship between gods and asuras. Yet, the world became greatly agitated, filled with asuras known as Yugākhyas, and both gods and asuras, under their command, were equal. A terrible and intense conflict arose for the sake of Bali’s might, a dreadful battle that brought destruction to both gods and asuras. Vishnu is born among humans to establish righteousness. Then, due to Bhṛgu’s curse, the gods and asuras acted as they did. The question arises: how did Vishnu himself become involved in the affairs of gods and asuras? The tale of their rivalry is sought. For the sake of dividing their shares, those battles were exceedingly fierce. Ten battles, beginning with Varāha, and two more are remembered between Śaṇḍa and Amarka. Their names are briefly recounted: the first is Narasiṃha, the second is Vāmana, the third is Varāha, the fourth is the battle of Amṛta-churning, and the fifth is known as the Tārakāmaya war. The sixth is Āḍībaka, the seventh is Tripura, the eighth is Andhaka, the ninth is the slaying of Vṛtra, the tenth is Dhātra, then Hālāhala, and the twelfth is the dreadful Kolāhala. In these battles, the Daitya Hiranyakashipu was slain by Narasiṃha; Bali was bound by Vāmana when he sought to conquer the three worlds. Hiraṇyākṣa was killed in single combat by the gods, and by Varāha’s tusk, the ocean was split in two. Prahlāda was defeated in battle by Indra during the churning of nectar, and Virocana, son of Prahlāda, was always intent on slaying Indra. In the Tārakāmaya war, Virocana was slain by Indra himself, having displayed valor, unable to withstand the power of all the gods. All the Dānavas in the three worlds were slain by Tryambaka; asuras, piśācas, and dānavas too, in the battle with Andhaka. They were killed among gods and men, and entirely by their ancestors; the fierce Vṛtra, joined by dānavas, was slain in the Hālāhala conflict. Then, with Viṣṇu’s aid, Mahendra turned him back; hidden by illusion and skilled in yoga, Vipracitti with his brother entered the banner and was slain by Mahendra at the banner’s mark. Surrounded by the gods, the bull vanquished all the restrained and assembled Daityas and Danavas in the tumult of battle. At the concluding rite of the sacrifice, the eunuch and the sun were seen by the gods; these were the twelve battles fought between gods and demons. The wars between gods and demons, destructive to both sides, were indeed for the welfare of beings. King Hiranyakashipu flourished for ten million years. Seventy-two more units, additional tens of millions, and eighty thousand attained sovereignty over the three worlds. In turn, King Bali ruled for a hundred thousand years again, and sixty thousand years plus twenty million. For as long as Bali held royal authority, Prahlada withdrew from the demons for that same period. There were three powerful Indras among the demons; all this, established among the Daityas, lasted for ten ages again. The threefold world, undisturbed, was governed by mighty Indra; all of it, without rival, lasted for ten ages again. When Prahlada was slain, as time passed in the three worlds, and when the reign of Paka (Indra) arrived, Shukra abandoned the demons and went to the gods. At the sacrifice, when Shukra went to the gods, the sons of Diti called out to him: “Why, having abandoned our kingdom, have you returned to the sacrifice, even as we look on?” They said, “We are unable to remain here; let us enter the netherworld.” Thus addressed, Shukra spoke to the dejected Daityas, consoling them gently. He assured them, “Do not fear, O demons; I will sustain you with my own power—mantras, herbs, essences, and the highest wealth. All these things remain with me, and their feet are among the gods; all of this I will give to you, for your sake, held by me.” Then, seeing the Daityas protected by wise Shukra, the gods deliberated together, desiring to seize them. They said, “This Shukra is turning everything away from us by his power. Let us quickly depart before he instructs them. Let us forcibly slay the survivors and send them to the netherworld.” With this resolve, the gods, enraged, approached the Danavas.