Hear now the wondrous tale woven from the sacred verses. Among all the gods, Viṣṇu stands as the eternal, supreme Self, his very name arising from the root ‘viś’ with the suffix ‘ṣṇu’. This Viṣṇu is praised in ten ways and also in one, O twice-born, for he is the glorious Āditya, endowed with yogic power and lordship. The supreme Lord Viṣṇu ever performs divine tasks, assuming human form in every age; for the establishment of the world’s path and fulfillment of divine purposes, he praises me. And in every Dvāpara age, O twice-born, I am the giver of boons to him; I praise him in Śvetadvīpa during the Kṛta age. At the time of creation, I praise the four-faced one and become Time itself. Brahmā, the gods, and the demons all praise me in the Kṛta age; the gods, desiring enjoyment, worship me in the form of the liṅga. Those who seek liberation worship the thousand-headed Lord with their minds, for he is the soul of all, the god Nārāyaṇa himself. The excellent twice-born who always worship with the Brahma-yajña please Brahmā; the Veda itself is declared as Brahmā. Nārāyaṇa, Śiva, Viṣṇu, Śaṃkara, and Puruṣottama—by these names, the supreme, eternal Brahman is proclaimed, and the wise speak of it as the yoga of thought. Whatever pacifies animals in sacrifice, and the act of offering oblations, is known as ‘Om’; in that sacred sound, I am established. O Brahmin, Brahmā, Viṣṇu, and Maheśvara are joined with the karma-Veda; we three are also mantras and so forth—there is no need for further deliberation. I am Viṣṇu, and likewise the Vedas, Brahma, and actions as well, O steadfast one; these three are truly one, and the wise should not regard them as separate. Whoever, O virtuous one, considers these otherwise, with partiality, that sinful person goes to the dreadful hell called Raurava. I am Brahma, and Viṣṇu, and also the Rig, Yajur, and Sama Vedas; there is no division in this, O best of twice-born, for all. Rudra then spoke: “Hear further, O foremost of twice-born, filled with curiosity, of something unprecedented that occurred while I was immersed in the waters, O eminent sage. Formerly, I was created by Brahma and told, ‘Create beings’; but lacking proper understanding, I was submerged in the waters. There, for a single moment, I remained, with concentrated mind, meditating upon the Supreme Lord as a person the size of a thumb. Then, from the water arose ten men and one, radiant like the fire of dissolution, heating the water with their rays. I asked them, ‘Who are you, emerging from the water with brilliance, heating this water? Where will you go, tell me?’ Thus addressed, those excellent men said nothing; in silence, they departed, O eminent twice-born. After them, a great person appeared, exceedingly splendid, resembling a cloud, with eyes like lotuses. I asked him, ‘Who are you? Who are these men who have gone? What is your purpose here? Tell me, O best among men.’ The person replied, ‘Those men who departed earlier, radiant with brilliance, are the Adityas; they hasten forth, having been meditated upon by Brahma, O Bhava. Brahma indeed creates creation; for that purpose, these men go forth, to protect that creation—there is no doubt, O god.’ I then asked, ‘O blessed one, how do you know this, O supreme among great persons? By what name is all this known? Tell me, for I am eager.’ Thus addressed, the person replied, ‘I am Narayana, the eternal god, who rests upon the waters. May you obtain divine sight; look upon me with care.’ Thus spoken by him, I then beheld him. At that moment, I saw him, the size of a thumb, blazing with the radiance of the sun; and in his navel was a lotus. There I saw Brahma, and myself beside him; having thus seen the great soul, joy arose in me, and my mind turned to praise him, O tiger among twice-born. With devotion, I composed a hymn, recalling his deeds through austerity: ‘Salutations to the Infinite, of pure mind, manifold forms, and a thousand arms; to the Creator, radiant with a thousand rays, of vast body, performer of pure deeds. To Śambhu, remover of all the world’s distress, whose brilliance surpasses a thousand suns and winds; to the wielder of the discus, upholder of all knowledge, ever sinless, ever praised by all the gods. To the beginningless God, the infallible one, crowned with Śeṣa; Lord, All-pervader, Lord of beings, Great Lord; Lord of the winds, Lord of all, Lord of the world, Lord of the earth, Lord of the universe—ever my salutations. O Lord of the waters, Nārāyaṇa, benefactor of the universe, Lord of the earth, Lord of all, all-seeing; O Moon, Sun, Infallible One, Hero, all-pervading, of inconceivable form, immortal, imperishable. O Nārāyaṇa, whose blazing circle opposes the flames of fire, protector, whose faces are everywhere—salutations to you, remover of the gods’ distress, immortal, imperishable; protect me, O Infallible One, who has sought your refuge. O All-pervader, I see your many faces, with the ancient one at the center—Brahmā, the Lord, the source of the worlds; salutations to you, O Grandfather. Through countless revolutions of the wheel of existence, you, O God of gods, are sometimes revealed to those who seek the true path, whose minds are purified by knowledge—so why do I babble, trying to address you? He who knows you as the one beyond nature is the knower of all, the foremost among the wise; your qualities cannot be forcibly distinguished among them, for your vast form is also exceedingly subtle. You are beyond speech, beyond mind, beyond the senses; you are not bound by action, nor are you limited to a single act; you are not subject to the bonds of worldly existence—how, then, O God of gods, can you be known? Your form, both manifest and unmanifest, incomparable, is attained by those of pure mind, O God, by those who perform sacrifices that sever worldly bondage; then you are realized as the four-armed one. That supreme form of yours, cause of wonder, is not known even by the gods; therefore, Brahmā and others worship your ancient form, as described in the accounts of your incarnations.