Then, O King, I set out with my mind intent on austerity, journeying to the sacred lake known as Sarasvata, at Puṣkara. There, with unwavering devotion, I worshipped Viṣṇu—the ancient, primeval, and auspicious Person—reciting the mantra of Nārāyaṇa. Immersed in the supreme hymn that leads to the highest Brahman, I pleased the Blessed Lord, and He appeared before me, manifesting directly to my sight. At this, Priyavrata spoke: “What is that supreme hymn to Brahman? I wish to hear it, noble one. Please tell me, O devarṣi, whose mind is so well disposed.” I, Nārada, replied: “I bow always to the Supreme, the immortal of immortals, the ancient, the transcendent Viṣṇu of infinite power—the eternal Person and ancient refuge, who has crossed beyond the highest. I bow to Hari, the Lord, the ancient, incomparable, and primeval God, who is both transcendent and immanent, who shines with fierce brilliance, and is foremost among those of deep and profound intellect. “I praise Nārāyaṇa, Supreme among the supreme, the highest, the foremost, the pure abode, the vast one, the Lord beyond the highest, the ancient Person—with a purified heart. Long ago, when the world was void, He created it; then, as the prime Person, He remained established. Renowned among people, may that pure and ancient Nārāyaṇa be my refuge. “I always praise Viṣṇu, the Supreme, of boundless form, the ancient, the foremost among the wise, steadfast in patience, upholder of peace, Lord of the earth, ever auspicious, of great glory. I praise Nārāyaṇa, the immortal Supreme Lord, with a thousand heads, endless feet, many arms, whose eyes are the moon and sun, the perishable and imperishable, who sleeps upon the ocean of milk. “I bow to Nārāyaṇa, who is known through the three Vedas, who has triple, ninefold, and single forms, who abides in threefold purity, who is the threefold fire, the goal of the three principles, the Lord of three ages, the three-eyed, immeasurable. In the Kṛta age, He is white; in the Tretā age, red-bodied; in the Dvāpara, He is pure and ancient; and in Kali, I bow to Hari, whose self becomes dark. “He who created the Brāhmaṇas from his mouth, the Kṣatriyas from his arms, the Vaiśyas from his thighs, and likewise the Śūdras from his feet—I bow to that all-formed, ancient One. I bow to Nārāyaṇa, the Supreme beyond the supreme, the one who has crossed beyond, the object of knowledge, Lord of warriors, who became Kṛṣṇa for the sake of action, holding mace and shield, with uplifted hand, immeasurable.” Thus praised, the best of gods, pleased, spoke to me with a voice like thunderclouds: “Choose a boon.” Again and again, I desired to dissolve into His very being. Hearing my words, the eternal Lord of gods said: “O Brāhmaṇa, enter into this inexhaustible nature. After a thousand ages of Brahma, you will arise from that; your name and purpose will be given accordingly. Because you always offer water, called ‘nāra’, to the ancestors, you will be known by the name Nārada.” Having spoken thus, the Lord departed and vanished at once. Then, through austerity, I abandoned my body at the proper time. I entered dissolution within Brahma’s body, O King, and was born again, along with ten sons, at the beginning of the day. The day of Brahma, who is born from the unmanifest, is indeed the period of creation and dissolution for all beings, gods and others—of this there is no doubt. Thus, by divine law, the creation of the entire universe takes place; this is my natural birth, about which you inquired, O King. Therefore, by meditating on Nārāyaṇa, I have attained the supreme state. You too, best of kings, should devote yourself to Viṣṇu. At this point, the Earth herself asked: “That Nārāyaṇa, the supreme and eternal soul—O Lord, tell me truly, should one worship him with all one’s being, or not?” Śrī Varāha replied: “Matsya, Kūrma, Varāha, Narasiṃha, Vāmana, Rāma, Rāma, Kṛṣṇa, Buddha, and Kalki—these are his ten forms. These forms, O bearer of beings, are described as steps for those who desire to see him, shining like a staircase. His supreme form is not seen by the gods; they gain strength by filling themselves with forms like ours. Brahmā, by the form of the Lord, and likewise by rajas and tamas, establishes and stirs the universe in its existence. “You alone, O mountain-holder, are the Lord’s first form; the second is water, and the third is said to be fire. The fourth is the form of air, and the fifth is called space; these are his forms, and the knower of the field is my understanding. Thus, three forms and these eight forms are his. All this world is pervaded by Nārāyaṇa; this has been told to you, O goddess—what else do you wish to hear?” The Earth then asked: “When thus addressed by Nārada, what did King Priyavrata do? Tell me, O Supreme Lord, by your grace.” Śrī Varāha answered: “Dividing you into seven parts and giving them to his sons, Priyavrata, amazed by Nārada’s words, performed austerities. Reciting the supreme Nārāyaṇa-manifested Brahman, Svayambhuva, with a satisfied mind, attained the highest liberation. “Now listen, O beautiful one, to another account of what transpired with Parameṣṭhin, when a king once strove for his worship in ancient times. There was a king named Aśvaśirā, supremely righteous, who performed the Aśvamedha sacrifice, giving abundant gifts. Having bathed at the conclusion of the sacrifice, surrounded by Brahmins, the royal sage remained seated; then the eminent yogi Kapila, radiant, and Jaigīṣavya, king of yogis, arrived. “Rising swiftly, the king, foremost among rulers, performed the rites of welcome with utmost joy. Seeing them honored and seated, the mighty king questioned those two, sharp-minded and learned in yoga, who had come of their own will: ‘O illustrious sages, I ask you, the best among men, a question: How should one worship Hari, the supreme Nārāyaṇa?