Listen, O noble one, to the profound mystery of Nārāyaṇa, the Supreme Lord. His ultimate essence is so subtle and vast that none can truly comprehend it—not even Brahmā, the son of Viśvāmitra, who stands among the highest of the gods. The acts and secrets that lie at the heart of all the Vedas, the mysteries cherished by the great seers, the Lord of all sacrifices, the true reality known to those who understand the self—these are the subjects of contemplation for the wise, yet they remain hidden from those who act wrongly, becoming their downfall. He is the divine among divinities, the supreme sacrifice famed among all, the very essence of beings and the highest ideal for the greatest sages. The sacrifice prescribed by the Vedas, the austerity known to the wise, the doer, the agent, the intellect, the mind, and the knower of the field—all these roles are embodied by Him. He is the sacred syllable Om, the Supreme Person, the Teacher. He is perceived as one, yet manifests as the fivefold breath, the constant principle, and the imperishable reality. Time itself, the process of cooking, the cook, the seer, and self-study—all these names are given to Him by the gods, but He alone is the truth, beyond which nothing else exists. This Lord creates and transforms all things, causes all beings to act, and surpasses those who are agitated and restless. We worship this primal One, desiring only Him, content in His presence. He is the speaker, the speech, and what is spoken. All that I say to you is, in essence, Him. Whatever is heard or worth hearing, all stories, teachings, and traditions are devoted to Him. He is the Lord of the universe, known as Nārāyaṇa. Everything that is true, immortal, imperishable, and supreme; whatever has been, whatever is supreme here, whatever will be, whatever moves or is still, whatever else exists—all of it is the ancient, supreme Lord. Now, hear of the ages of the world. The Kṛta age is said to last four thousand years, with a twilight period of a hundred years, and twice that, O son of the Sun. In that age, righteousness stands firmly on four feet, while unrighteousness is weak. People are devoted to their own duties, and the virtuous are born. Brahmins are steadfast in righteousness, kings are established in their royal duties, Vaiśyas are devoted to agriculture, and Śūdras remain in service. In the Kṛta age, truth, purity, and righteousness flourish; actions performed by the good become renowned. This is the conduct of the Kṛta age, O prince, for all beings, for those devoted to righteousness, and even for those of low birth. The Tretā age lasts three thousand years, with a twilight period of a hundred years, and twice that. In Tretā, unrighteousness stands on two feet, righteousness on three; truth and virtue still prevail, and the law of Tretā is established. In this age, the castes undergo change, for the fourfold order is distorted, and the stages of life become weakened. This is the varied course of the Tretā age, created by the gods. Now you should hear of the conduct in Dvāpara. Dvāpara is two thousand years, O son of the Sun, with a twilight period of a hundred years, and twice that. In this age, all beings are intent on material gain, overcome by passion; all become petty and ignoble. Righteousness stands on two feet, while unrighteousness rises on three. By reversal and gradual decline, righteousness perishes in the Kali age. The nature of the Brahmin fades, zeal is destroyed, and vows and fasting are abandoned as Dvāpara transitions to Kali. Kali is a thousand years, plus two hundred years of twilight. This is known as the cruel Kali age, where unrighteousness stands on four feet and righteousness is reduced to a single foot. Men are devoid of austerity and given to desire; here human beings are born. In Kali, no one is exceedingly pure, virtuous, or truthful in speech; neither atheists nor devotees of Brahman are found among those born there. The Brāhmaṇas, seized by pride and with affection and kinship diminished, behave like Śūdras. There is a reversal of the orders of life, and at the end of the age, confusion arises regarding the classes. Know that a Yuga consists of twelve thousand divine years, as established previously. Up to a thousand such cycles, that day is called a day of Brahmā. When that day has passed, and the dissolution of the bodies of all living beings is witnessed, the intention for the destruction of the worlds arises. All the deities, beginning with Brahmā, and the Daityas, Dānavas, Yakṣas, Rākṣasas, birds, Gandharvas, Apsarases, serpents, mountains, rivers, animals, the best of beings, those born in non-human wombs, and even worms—all are subject to this dissolution. The Lord of the great elements, having withdrawn the five elements, brings about the destruction of the world. He assumes many forms: as the sun, He takes away sight; as the wind, He draws in the vital airs of beings; as fire, He burns all the worlds; as a fierce cloud, He rains down again. Assuming the form of Nārāyaṇa, the yogi, the embodiment of existence, blazing with radiant rays, He dries up the oceans. Then, having drunk up all the oceans, rivers, and wells, He draws up all the water from the mountains with His rays. Piercing the earth with His rays, reaching down to the netherworld, He takes up the water of Pātāla and drinks the finest essence. Whatever moisture, blood, or other fluids exist in living beings, all of that, O lotus-eyed one, the Supreme Person takes up. Becoming the powerful wind, He shakes the entire world, drawing in the vital airs—prāṇa, apāna, samāna, and others. Then all the hosts of gods and all beings, and the qualities—scent, smell, and body—residing in earth, are withdrawn. Thus, the Supreme Lord brings all creation back into Himself, until only He remains, eternal and imperishable.