Hear now the sacred account of creation and dissolution, as revealed in the ancient verses. That which is remembered as the immeasurable cause—the very essence called Brahmā, primordial matter, the source from which nature springs—is without beginning, middle, or end. It is infinite in power, pure and deeply red in hue, united with spirit, and stands as the root of all existence. Because of its productive nature and the predominance of rajas, this principle is the agent of propagation and growth in the world. At the dawn of creation, it produces eight modifications, and at the end, it absorbs them back into itself. Yet, all the causes established by primordial nature only exist and act through the will of the great Lord, whose glory transcends nature itself. A question arises: Tell me of all the Manus and the divisions of kalpas, and within them, the intermediate creations and re-creations. The supreme half of Brahman's time is considered the measure of its duration; and when it ends, another era arises, and creation is renewed. Day by day, in each previous birth of Brahmā, fourteen great cycles of Manus revolve. But these Manus and kalpas are without beginning or end, and their entirety cannot be known or described in words. Even though all have been spoken of, what fruit is there for those who listen? Therefore, they cannot be described separately. In the present kalpa now unfolding, the cycles of creation and dissolution occur in a condensed manner. This kalpa, proceeding now, is named the 'Boar'—the Varaha kalpa. In it, too, O best of twice-born, there are fourteen Manus. Beginning with Swayambhuva and ending with the seventh, the Sāvarṇis and others, the seventh Manu, Vaivasvata, now reigns. In all the Manvantaras, the events of creation and dissolution generally take place; thus, one who knows should reason accordingly. When the previous kalpa had ended and the wind of time began, the roots of trees in the forests were torn up. The worlds, as fragile as blades of grass, were burned by divine fire; then, as rain fell upon the earth, the oceans overflowed. All directions became submerged in the vast flood; the waters, with tossing waves and circling arms, covered everything. As the fierce dance of the floodwaters began, Brahma, having become Narayana, slept peacefully upon the waters. At that time, a mantra-verse was recited in reference to Narayana: listen to it, O best of sages, for its syllables convey the meaning. The waters are called 'Nara,' and are the sons of Nara; since they are his resting place, he is remembered as Narayana. The accomplished ones dwelling in the world of beings, with hands joined in reverence, saw the Lord of the gods engaged in the yogic sleep of Shiva. At dawn, the gods awakened him with hymns of praise, just as the Vedas of old awakened the Lord at the time of creation and so forth. Awakened, he rose from his couch and emerged from the waters, gazing in all directions, his eyes still heavy with yogic sleep. At that time, he saw nothing distinct from himself. Seated in wonder, he entered into profound contemplation. “Where is that blessed, beautiful, and vast earth, adorned with many great mountains, rivers, cities, and forests?” Thus reflecting, Brahma could not perceive the state of the earth; then he remembered his father, the blessed Three-eyed One. By remembering the god of gods, Bhava of immeasurable splendor, the lord of the earth understood that the earth was submerged in the waters. Then, desiring to raise up the earth, the Lord of creatures recalled the divine boar form, suited for play in the waters. He assumed a form vast as a great mountain, with a roar like a mighty cloud, resembling a dark blue storm-cloud, with a blazing, fearsome sound. His thick, round, and massive shoulders, broad and raised waist, short, rounded thighs and legs, and very sharp, circular snout—all were magnificent. His eyes shone like ruby gems, round and terrifying; his body was vast and long, his ears stiff and radiant. His breath and exhalation surged, churning the ocean of dissolution; cheeks and shoulders trembled, covered with bristling hair. Adorned with ornaments of jewels and decorated with great gems, he was resplendent like a mass of clouds lit up by lightning. Assuming that immense and boundless boar form, the Creator entered the netherworld to raise up the earth. That boar, resembling a mountain, shone exceedingly, as if he, in the form of a linga, had reached the feet of the Great Lord. The earth-bearer, having lifted the earth sunk in the waters, embraced her with his tusks and rose up from the netherworld. Seeing him, sages, siddhas, and the inhabitants of the world of men rejoiced, danced, and showered flowers upon his head. The body of the great boar, covered with flowers, shone like a dark mountain illuminated by falling fireflies. Having brought the great earth to its place, the mighty Boar, assuming his own form, established her firmly. He arranged the earth and placed the mountains upon her, then created the four worlds beginning with Bhū, just as before. Thus, having set the great earth with the great mountains below, in the midst of the great deluge, and above, Viśvakarman again created the world of moving and unmoving beings. As he contemplated creation, with deliberate thought, at that moment, delusion arose, consisting of darkness, during his meditation.