The son of the Lady of the Universe stands ever youthful and radiant, his beauty surpassing that of ten million Cupids, abiding in the supreme abode beyond all worlds. For his divine enjoyment, the limitless sky and the entire cosmos exist—his play is the very reason for creation. It is through his sport and delight that the twofold manifestation of Viṣṇu, the transcendent and the immanent, becomes established. He is ever absorbed in bliss, and even when he withdraws his divine play, both enjoyment and sport remain sustained by his own power. His supreme realm is filled three-quarters with his eternal presence, while only one quarter of his being appears in this manifest world, which is transient and impermanent. The three-quarters are his everlasting, unchanging manifestations, while the single quarter is the fleeting domain of the Lord. His auspicious, eternal form dwells in the highest abode—unchanging, divine, and forever youthful. There, he is always enveloped in enjoyment with the Lady of the Universe, accompanied by Śrī and Bhū. Śrī, the mother of the worlds, is eternally inseparable from Viṣṇu; as Viṣṇu pervades all, so too does Lakṣmī. She, ever-auspicious, is the sovereign of all the worlds, the beloved wife of Viṣṇu. Nārāyaṇī, the mother of the worlds, extends her hands and feet everywhere, with eyes, heads, and faces on all sides—she supports the entire universe. All that exists, moving or unmoving, depends upon her gracious glance; creation and dissolution themselves occur as she opens and closes her eyes. She, Mahālakṣmī, is the origin of all, threefold in her nature, the Supreme Lady—manifest and unmanifest, pervading and abiding throughout all existence. When the Supreme Lady perceived the universe as void, she filled it with her own radiant light. She is known as Lakṣmī, as Earth, and as Nīlādevī. As the very foundation of the world, she assumes the form of the earth. Taking the form of water and other essences, she appears as Nīlā; and as Lakṣmī, she is the embodiment of all wealth. In her own true form, she is Śrī of the world, and all forms of knowledge are her aspects. All beauty is her form; loveliness, character, conduct, and good fortune among women—all these are her expressions, placed at the head of all women, O daughter of the mountain. By her sidelong glance or her fierce gaze, Brahmā, Śiva, Indra, the moon, the sun, Kubera, and Agni attain abundant sovereignty. She is Lakṣmī, Śrī, Kamala, Vidyā, Mother, beloved of Viṣṇu, Sati; she dwells in the lotus, holds a lotus, is lotus-eyed, and is the very beauty of the worlds. Ruler of beings, eternal, patient, all-pervading, and auspicious, she is the wife of Viṣṇu, the great goddess, daughter of the milk ocean, known also as Rama. She is endless, mother of the worlds, earth, dark-hued, giver of all happiness. She is Rukmiṇī and Sītā, the embodiment of all the Vedas, ever-auspicious. She is Sati, Sarasvatī, Gaurī, peace itself, Svāhā, Svadha, and Rati; she is Nārāyaṇī, noble and inseparable from Viṣṇu. Whoever rises each morning and recites these sacred names attains great prosperity, wealth, abundance of grain, and freedom from impurity. Golden-hued and deer-like, adorned with garlands of gold and silver, radiant as the moon, Lakṣmī—made of pure gold—never departs from Viṣṇu. Fragrant, invincible, ever-nourishing, and the bestower of all actions, she is the ruler of all beings. This is Śrī, whom I invoke here. Thus, in the Rig Veda, the great goddess is praised, for she granted all prosperity and happiness to Śiva and the celestial beings. She is the ruler of this world, the eternal wife of Viṣṇu; everything depends upon her glance—the entire world, both unmoving and moving. The goddess dwells on Viṣṇu’s chest like brilliance in fire; he is truly the lord of all, the imperishable, immutable person. He is Nārāyaṇa, possessed of fortune, ocean of affection and virtues; gentle, blessed, all-knowing, and endowed with all powers. Always fulfilled in desire, he is the natural friend and companion, an ocean of nectar-like compassion, and the refuge for all embodied beings. He bestows happiness in heaven and liberation, and is the source of compassion for his devotees. To that glorious Viṣṇu, I offer all service. In every place, time, and condition, all belong to the Lord of the Lotus; thus, realizing his nature, one attains the happiness of service. Thus, understanding the meaning of the mantra, one should practice devotion properly, for this entire world, both immobile and mobile, is his servant. The glorious Nārāyaṇa is the master, lord of the worlds—mother, father, son, kin, abode, refuge, and goal. The blessed Lord of Śrī, endowed with auspicious qualities and fulfiller of all desires, is called ‘without qualities’ in the scriptures, yet is the lord of the world. Any sense of inferiority is said to arise from association with natural, defective qualities; such is the teaching where Vedānta speaks of false worldliness. All that is seen here is impermanent; even the natural form of the cosmic egg is subject to destruction. Indeed, the impermanence of all forms is thus declared; this concerns the origin of Hari from Prakṛti, O great goddess. For the sake of play, the Lord of gods, Viṣṇu, the master of divine sport, created the worlds with four, then ten, oceans and islands. With four kinds of beings and lofty mountains, this beautiful, complete cosmic egg arises from Prakṛti. Endowed with ten plus qualities and covered by seven sheaths, time revolves within it in the forms of kāla, kāṣṭha, and so on. By time alone, the creation, maintenance, and dissolution of the world occur; a single day of Brahmā is a thousand cycles of four yugas.