In ancient times, there was a great being who had sons of many forms—five in number—each an enjoyer in his own way. Their own sons, called Akṣa, were numerous and varied. These Akṣas were once bandits, unruly and wild, but a noble king subdued them. Though they seemed formless, together they created a wondrous abode—a city of beauty and mystery. This city was remarkable: it had nine gates, stood upon a single pillar, and was crossed by four great roads. It was established among a thousand rivers, with waterworks flowing everywhere. The nine—united in purpose—entered this city, and in an instant, a person appeared within: embodied as both king and shepherd. Dwelling in the city, this great king and shepherd recalled the Vedas, giving voice to their wisdom through reciters. He performed all the eternal vows, disciplines, and sacrifices that reveal the true nature of the self. Yet, as time passed and he tirelessly promoted ritual actions, the king grew weary. Being omniscient, he entered yogic sleep, and from this deep stillness, he produced a son. This son was extraordinary, with four faces, four arms, and bearing the four Vedas. From him, all creatures—beginning with cattle—remained under his authority. The king himself was present everywhere: in the ocean, in the forest, among grasses, elephants, and all other beings, allowing ritual actions to take place and becoming equal among them all. At this point, Bhadrāśva, seeking understanding, asked the sage Agastya, “O Brahman, whose glory is this? By whom and how was all this accomplished?” Agastya replied, “This wondrous story is universal—it is present in your body, in mine, and in all creatures alike. Whoever seeks its true origin must search for the supreme means within himself. From the shepherd arose the four-footed, and from them, the four-faced. He is the teacher and initiator of this story; his son, called Svara, is remembered as the seventh form. “Whatever means for the fourfold purpose he spoke, those devoted to the wisdom of the Rig Veda worshipped and attained it. Among the four, the first is the bull, established on four horns; the second and third follow his path, while the fourth, guided by him, worships the son with devotion. The deeds of the seventh form were first heard, O king; the second, the eternal one, lives in celibacy. Then came the care of servants, the mounting of the bull, and dwelling in the forest, when the bull is established in the self. “Another says, ‘I am,’ in fourfold, single, and dual forms; from him, offspring were born, arising from differences and divisions. The four-faced one, seeing eternal and non-eternal forms, pondered, ‘How may I see my progenitor, O king?’ The virtues of his father, the great soul, seemed lost among some descendants of Svara. The son of a son is called ‘grandfather’; this is the tradition among descendants. “As he pondered, a paternal weapon appeared before him. Out of anger, he churned the nearby essence with this weapon. As soon as he churned, he saw a head, difficult to grasp, with four faces, shaped like a coconut. It was enveloped by the chief principle, covered tenfold. With a four-edged weapon, he cut it like a sesame pod. When the sesame-like parts were cut, nothing remained at the root; yet, a being appeared, declaring ‘I am I,’ and he cut that as well. “When that was cut, he saw another small being, saying, ‘I am the fivefold origin of beings.’ Cutting that too, he saw emptiness in the five elements; having made space, all of them began to speak nearby. He cut that as well, and saw another, smaller by a tenth part. Cutting that person, he saw yet another, smaller, white, and gentle. In this way, the lord finally saw his own body—within the sky—as his father. “With a form as small as a speck of dust, imperceptible among all beings, both saw each other as equal and were filled with supreme joy, their suffering vanished. Such is Svara, the one of great austerity; his form is called ‘manifest,’ and his great head is called ‘unmanifest.’ From this account, manifestation arose; but at dissolution, only this remains. This is the very first legend of the world; whoever truly knows it becomes devoted to action. Bhadrāśva then asked, “O twice-born, for one desiring the rise of knowledge, who should be worshipped, and how?” Agastya replied, “Only Viṣṇu, the lord, should always be worshipped—even by all the gods. I shall tell you the means by which he bestows boons. The supreme secret of all the gods, sages, and men is Nārāyaṇa, the highest god; one who bows to him never falls. “It is heard, O King, that in ancient times, the great-souled Nārada narrated a vow pleasing to Viṣṇu and to the Apsaras. Once, in a previous cycle, Nārada went to Lake Manasa for bathing, and there he saw the entire host of Apsaras.