O King, listen well to the mysteries of creation and the divine play of the Supreme. The day of Brahma, who is born from the unmanifest, marks the cycle of creation and dissolution for all beings—gods and mortals alike—there can be no doubt of this. By the law of the Divine, this is how the entire universe comes into being; this is my own natural birth, as you have inquired. It is by meditating upon Nārāyaṇa that I have attained the highest state, O King. Therefore, you too, best of rulers, should devote yourself to Viṣṇu, the Supreme. At this, the Earth herself spoke, asking, “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 divine forms. These manifestations are like shining steps on a staircase for those who yearn to behold him. Yet, his highest form remains unseen even by the gods; they gain their strength by taking on forms akin to ours. “Through the Lord’s form, and through the qualities of rajas and tamas, Brahmā establishes and stirs the universe into existence. O mountain-holder, you are the Lord’s first form; the second is water, the third is fire, the fourth is air, and the fifth is space. These are his forms, and the knower of the field is my understanding. Thus, three and these eight forms are all his. “All this world is pervaded by Nārāyaṇa, O goddess. This has been revealed to you—what else would you wish to know?” The Earth then asked, “When Nārada spoke in this way, what did King Priyavrata do? Tell me, O Supreme Lord, by your grace.” Śrī Varāha answered, “Priyavrata, amazed by Nārada’s words, divided you—the Earth—into seven parts and gave them to his sons. He then performed great austerities. Reciting the supreme Brahman manifested as Nārāyaṇa, Svayambhuva, with a satisfied mind, attained the highest liberation. “Now, O beautiful one, listen to another account—what transpired with Parameṣṭhin, when a king strived for worship in ancient times. There was a king named Aśvaśirā, supremely righteous, who performed the Aśvamedha sacrifice, giving abundant gifts. When the sacrifice was complete, the king, having bathed and surrounded by Brahmins, remained seated as the royal sage. Then, the eminent yogi Kapila, radiant, and Jaigīṣavya, king among yogis, arrived. “Seeing them, the king rose quickly and welcomed them with utmost joy and reverence. Once they were honored and seated, the mighty king, sharp-minded and eager, questioned the two learned sages who had come of their own accord: ‘O illustrious sages, I ask you, the best among men, how should one worship Hari, the supreme Nārāyaṇa?’ “The sages replied, ‘O king, you call Nārāyaṇa the guru, but we two are Nārāyaṇas, come before you in person.’ “Astonished, the king said, ‘You are accomplished Brahmins, purified by austerity and freed from sin. How can you claim to be Nārāyaṇas? This is perplexing. Janārdana, who bears the conch, discus, and mace, clad in yellow garments and seated upon Garuḍa, is the great god—who on earth could be his equal?’ “Hearing these words, the two Brahmins, steadfast in their vows, laughed and said, ‘Behold Viṣṇu, O king.’ At once, Kapila himself became Viṣṇu, and Jaigīṣavya became Garuḍa. In that very moment, cries of wonder arose throughout the royal assembly, for all beheld the eternal god Nārāyaṇa seated upon Garuḍa. “The illustrious king, joining his palms in reverence, said, ‘Calm yourselves, O sages; this is not Viṣṇu as he is truly known. From whose navel-lotus Brahmā was born, and from Brahmā, Rudra—that Viṣṇu is the supreme Lord.’ “Hearing the king’s words, the two eminent sages performed the highest yoga, manifesting a wondrous yogic illusion. Kapila became Padmanābha, Jaigīṣavya became Prajāpati; seated upon the lotus, he shone forth, and a small child appeared on his lap. The king beheld one with red eyes, brilliant like the fire of time; thus does the Lord of the universe manifest through the yogis’ illusion. Hari, glorious and all-pervading, is ever thus, the king declared. “Then, as the king finished speaking, in the midst of his assembly, there suddenly appeared mosquitoes, bugs, lice, bees, birds, and serpents. Horses, cows, elephants, lions, tigers, jackals, deer, and countless other animals and insects—both domestic and wild—filled the royal palace by the millions, each bearing the forms of living beings. “Seeing this multitude, the king was filled with awe and wonder. As he pondered what this could mean, he realized the greatness of Jaigīṣavya and the wise Kapila. With hands joined in reverence, King Aśvaśirā devotedly asked the two sages, ‘O best of twice-born, what is this?’ “The two Brahmins replied, ‘O king, you asked how Viṣṇu is to be worshipped and attained; thus, this has been shown to you. These are the qualities of the all-knowing one, which you have now witnessed. That god Nārāyaṇa is all-knowing and can assume any form at will. “He, gentle in nature, abides somewhere and is said to be attainable by humans through worship; his words are always meaningful. Yet, the Supreme Self, Lord of the universe, dwells in all bodies; he is seen within one’s own self through devotion, though he is not confined to any one place. “Therefore, this form of the Supreme Lord has been shown to you, O king of kings, so that you may have faith. In this way, Viṣṇu, who is all-pervading, is present in your very own body, O lord of people.” Thus, the mystery of the Supreme, his forms, and his all-pervading presence was revealed to the king, to the Earth, and to all who listen with faith.