He who pervades and abides in all beings, eternally present in everything that exists—he is known as Nārāyaṇa. The word ‘nārāḥ’ refers to the assemblies of all beings, and it is he who is both their ultimate goal and their unfailing support. For this reason, the wise remember him as Nārāyaṇa. They know that the fundamental elements and principles of the universe arise from ‘nara,’ and are thus called ‘nārāṇi’; these very aggregates form his path, and so he is called Nārāyaṇa. At the end of each cosmic cycle, when the aeon draws to a close, it is he who absorbs the entire world into himself and sustains it. When the time is ripe, he creates the world anew—thus, he is Nārāyaṇa. The whole universe, both moving and unmoving, is described as ‘nāra’; and he is their abode and their final destination. For all assemblies of beings, he is the path and the goal, and so the sages always call him Nārāyaṇa. From him, the worlds arise, like great foam upon the vast ocean, and into him they dissolve again—therefore, he is ever remembered as Nārāyaṇa. He is eternal in his eternal abode, forever liberated and basking in supreme bliss. As the Lord of all worlds, he is truly Nārāyaṇa. Nārāyaṇa is the Supreme Brahman; he is the highest truth. Whatever is seen or heard in this world—within or without—all is pervaded and sustained by Nārāyaṇa. Sinless and supreme, he dwells within all beings as the one divine, ever-eternal Hari, Nārāyaṇa the infallible. He is both the seer and the seen, the hearer and the heard, the toucher and the touched, the meditator and the meditated upon. He is the speaker and the spoken, the knower and the known, the sentient and the insentient world—all that exists is Hari, the glorious Lord known as Nārāyaṇa. He is the cosmic Purusha, with a thousand heads, a thousand eyes, and a thousand feet; he pervades all worlds in every direction and extends beyond them by ten fingers’ breadth. Whatever has existed and whatever will exist is Nārāyaṇa, Hari; he is the lord of immortality, as well as the Virat Purusha who subsists by food. This very Purusha is Vishnu, Vasudeva, the unfailing Hari—he is golden, blessed, immortal, eternal, and auspicious. He is the master of the universe, the lord and sovereign of all worlds; he is Hiranyagarbha, Savita, Ananta, and the great lord. The terms ‘Bhagavan’ and ‘Purusha’ are used for him; Vasudeva, the soul of all, exists without attributes. Bhagavan Vishnu is the supreme self, the friend of the world; he alone is the ruler of all that moves and does not move, the highest goal of ascetics. He is invoked as the sacred syllable at the beginning of the Vedas and is established at their end; his essence is merged in nature. That supreme one, the great lord, is none other than Vishnu, Narayana, Hari—he alone is the eternal Purusha, the supreme self, the great lord. Wherever lordship arises, wherever it is present, sages use the term ‘Ishvara’; for true, attributeless lordship is established in Vasudeva. The eternal Vedic teachings call him ‘Atmeshvara’; thus, the status of the great lord is established in Vasudeva. Even the threefold manifestation of existence is his play, and the twofold manifestation of lordship belongs to him, the soul of all. He is the lord of Sri, Bhumi, and Nila, and is thus declared Ishvara; therefore, the lordship of all is established in Vasudeva. He is the lord of sacrifice, the sacrifice itself, the enjoyer of sacrifice, the maker of sacrifice, the all-pervading one. As the enjoyer of sacrifice, the sacrificial Purusha, he alone is the supreme lord. He is the lord of all offerings and oblations, the imperishable Hari, the lord who is present here. By his presence, all demons and asuras are immediately dispelled. He, who has assumed the cosmic form—Hari, Janardana—nourishes the three worlds; he alone is the supreme lord. It was by him, through complete offerings, that the gods performed sacrifice; from that sacrifice arose those who partake of both sides. From that sacrifice came all offerings, the Rig and Sama hymns, horses, cows, and men. From the body of this Purusha, who is composed of all sacrifices, everything in the world—stationary and moving—has arisen from Hari. His mouth, arms, thighs, and feet became the castes in due order; from his feet the earth arose, and from his head, the heavens were born. From his mind came the moon, from his eyes the sun; from his mouth, fire and Indra; from his breath, the ever-moving wind. From his navel came Brahmā and the sky; all the world, moving and unmoving, arose from the eternal Vishnu. Therefore, Vishnu, who is composed of all, is called Nārāyaṇa. Having created the entire world, Hari again gathers it up. Like a spider drawing in its own web, he withdraws Brahmā, Indra, Rudra, Yama, and even Varuṇa into himself. Because he restrains and takes back all, he is called Hari. When the universe dissolves into the great ocean, on the surface of Māyā, the Supreme Person alone remains. Having placed the world within his own womb, the Eternal One lies there; then, only Vishnu, Nārāyaṇa, the infallible, exists. There is no Brahmā, no Rudra, no gods, nor great sages; neither heaven nor earth, nor Soma, nor the sun. There are no stars, no worlds, nor even the cosmic egg, for the entire universe is enveloped by Hari. Then, at the dawn of creation, all is again produced by him; thus, he is always remembered as Nārāyaṇa. O Pārvatī, service to him is spoken of in the fourth case of the mantra, for he alone is the supreme refuge and goal.