Having brought forth the guardians of the worlds, Brahmā, the grandsire of all, called once more upon the maidens he had created. With loving care, he arranged their marriages, assigning each to a celestial ruler: one became the consort of Indra, another was given to Agni, a third to Yama, one to Nirṛti, and one to the great-souled Varuṇa. Others he gave to Vāyu, to Kubera, and to Īśāna. Brahmā himself presided over the upward direction, while Śeṣa was assigned the downward. After these sacred unions, Brahmā designated a special lunar day for each direction—the tenth day, named after their divine husbands, and ordained that curd-rice would be their favored food. From that time forward, these goddesses, together with Indra and the others, became renowned, and the tenth lunar day grew especially dear to them. It is said that whoever, with discipline, eats curd-rice on that day, will have their sins removed by these goddesses, day after day. And whoever listens with focused mind to this account of the birth of the directions attains a firm and honorable place in the world of Brahmā—of this, there is no doubt. Mahātapā continued: “Now hear of another wondrous birth—the origin of the Lord of Wealth, whose very story destroys sin. Listen to how Vāyu, the wind, dwelling in a body, became the bestower of riches. The first body in which Vāyu resided was appointed as the presiding deity of the field, and I shall recount its origin for your fame, O fortunate and sinless one. From the mouth of Brahmā, as he desired creation, Vāyu emerged—fierce and raining gravel. But Brahmā restrained him, bidding him, ‘Become embodied and peaceful,’ and so Vāyu took on a gentle, embodied form. Brahmā then commanded: ‘Whatever wealth and fruit belongs to all the gods, protect all that. By this command, you shall become the Lord of Wealth.’ Pleased, Brahmā also granted him the Ekādaśī vow: whoever, disciplined and pure, eats food not cooked by fire on that sacred day, will be blessed by Dhanada, the god of wealth, who will quickly grant all desires. This is the form of the Lord of Wealth, destroyer of all sins. Whoever listens to or recites this tale with devotion attains all desires and ascends to the heavenly world. Mahātapā then spoke of another mystery: “That which is called Manu, and the state of being Manu—by necessity, that very Viṣṇu became embodied. Nārāyaṇa, the God higher than the highest, conceived a thought about creation: ‘This creation has been made by me; it must now be protected by me. But ritual action cannot be performed by one without a body—therefore, I shall create an embodied form by which this world may be protected.’ As he thus reflected, with unwavering resolve, an embodied being appeared before him, born even before creation itself. When that being stood before him, Nārāyaṇa saw him entering the three worlds from his own body. Then the Blessed Lord, recalling an ancient boon and pleased with the being’s speech and qualities, granted him another boon: ‘You are all-knowing, the doer of all, honored by all the worlds; since you have entered the three worlds, become Viṣṇu, the eternal one. The work of the gods and of Brahmā must always be done by you, and omniscience shall be yours, without doubt.’ Having spoken thus, the Lord returned to his own nature, while Viṣṇu, the Lord, remembered his earlier intention. Then the Blessed Lord, great in austerity, entered into Yogic Sleep, establishing within her the beings arising from the senses and their objects. In his supreme form, the Lord meditated and entered into deep sleep. From his sleeping form, a great lotus sprang forth from his abdomen. Upon this lotus appeared the earth, with its seven continents, oceans, and forests. The vast form of the lotus extended to the netherworld, its stalk serving as a support. In the pericarp of the lotus stood Mount Meru, and at its center was the abode of Brahmā. Beholding this supreme origin of his body, the wind residing within was released, and the wind was created equally throughout the worlds. Then the Lord bestowed sacred emblems and ornaments: ‘Bear this conch, the emblem of conquering ignorance, to cut through delusion. May the sword always be in your hand for the destruction of ignorance. Bear this dreadful wheel of time, O Achyuta; and for the destruction of unrighteousness, bear the mace, O Keśava. Let the garland, the mother of beings, rest upon your neck always. Let the Śrīvatsa and Kaustubha gems shine upon you like the moon and sun. Let the wind be your movement, O hero, and Garuḍa your vehicle, as is proclaimed. May Lakṣmī, the goddess who traverses the three worlds, always be your refuge. Let the twelfth lunar day be yours, and may Lakṣmī take any form you desire.’ Whoever, man or woman, eats clarified butter on the twelfth day, even with little devotion, especially attains residence in heaven. Thus does Viṣṇu, as described, take forms to protect and destroy the bodies of gods and demons, and creates others from himself. In every age, this all-pervading Person is proclaimed in Vedānta; he should never be considered a mere human by those of lesser understanding. Whoever hears this account of Viṣṇu’s creation, which destroys sin, attains fame in this world and is honored in the heavenly realm. In ancient times, Brahmā, imperishable and pure, known as the Supreme, resolved to create beings and also considered their protection. As he pondered, from his right side appeared a man adorned with white earrings, garlands, and ointments. Seeing him, Brahmā spoke: ‘O noble one, in the form of a bull with four legs, protect these beings; be the eldest in the world.’ Thus addressed, he stood firm on four legs in the Kṛta age. In the Tretā age, he stood on three legs; in the Dvāpara age, on two; and in the Kali age, the Lord protects beings with only one leg. In this way, the ages pass, and dharma endures, ever upheld by the Lord’s divine forms.