As creation flourished and the world became filled with life, all the ancient gods turned their minds and hearts toward worshipping the Supreme Person, Nārāyaṇa. They performed various sacrifices, seeking to honor him. Across every island and in every region, the gods—filled with faith—offered great sacrificial rites to Hari, yearning to please him and make him the object of their devotion. For many thousands of years, the gods continued these acts of worship, longing for his favor. At last, the Lord was satisfied by their devotion and appeared before them. His form was wondrous: with many arms, bellies, mouths, and eyes, he towered above them like the peak of a great mountain. The Lord of gods spoke in a mighty voice, saying, “Tell me, what is to be done? Speak your wish, best of gods, your boon.” The gods replied, “O Govinda of great power, conquer for us! By your boon alone, O Lord, do we gods exist. Even in the world of men, apart from you, there is no one else.” They continued, “The Rudras, Ādityas, Vasus, Sādhyas, Viśvedevas, Aśvins, Maruts, and the ancestors—all have taken refuge in you, O universal form; make us worthy of worship here.” Hearing their words, Hari, the great lord of yoga, promised, “I will make you all worthy of worship.” Having spoken thus, he vanished from their sight. The gods returned to their own eternal abodes, and the Supreme Lord, praised by them, assumed a threefold nature. Now, as the threefold sustainer of the world, Maheśvara worshipped the sattvic, rajasic, and tamasic forms, each established in their own way. With the sattvic aspect, one should recite the Vedas and worship the gods with sacrifice. Keśava, having become a part of himself, also acts through the rajasic aspect. In the fierce form of time, bearing a trident, he worshipped his own rajasic form with devotion. With the tamasic disposition, he abided among the asuras. Thus, having become the threefold sustainer of the world, Maheśvara worshipped the gods, and the world itself became threefold. He, known by the names Brahmā, Viṣṇu, and Maheśa, was established; and that god Nārāyaṇa, the Lord, was supreme in the Kṛta Yuga. In the Tretā Yuga, he appeared as Rudra; in the Dvāpara Yuga, as the very embodiment of sacrifice; and in the Kali Yuga, Nārāyaṇa manifested in countless forms. Now, O gentle lady, listen as I recount the deeds of Viṣṇu, the one of great splendor, as they were first performed in ancient times. Hear them all as I narrate. In the Kṛta Yuga, there lived a mighty king named Supratīka. He had two wives, both equally charming and delightful: Vidyutprabhā and Kāntimatī. Despite his earnest efforts, the king remained without a son from either of them. Desiring a child, Supratīka pleased the foremost sage, Ātreya, pure and sinless, by performing proper rites on the excellent mountain Citrakūṭa. The sage, gratified by the king’s devotion and long service, agreed to grant him a boon. At that very moment, mighty Indra arrived there, riding his elephant and surrounded by the armies of the gods, though he remained silent. Seeing Indra, the sage—though pleased within, showed outward displeasure—grew angry with the king of the gods and pronounced a fierce curse: “Because you have shown me disrespect, O foolish lord of heaven, you will be cast down from your kingdom and dwell in another world.” Turning to King Supratīka, the sage said, “O king, your son will be firm in valor. He will be glorious, resembling Indra in form, radiant, skilled in weapons, renowned for his prowess, learned in the arts and actions of Vidyutprabhā. Though fierce in deeds, he will be a king unconquerable and exceedingly strong.” Having spoken thus, the sage departed. King Supratīka, righteous in heart, caused his wife Vidyutprabhā to conceive, and in due time, she gave birth. Their son was named Durjaya, mighty in strength. The sage himself performed his birth and other sacraments; this child was the ascetic Durvāsas, pure in body. By the power of the sage’s actions, Durjaya became gentle, mastered the meaning of the Vedas and scriptures, and was righteous and pure. The king’s second wife, Kīrtimatī, blessed and noble, bore a son called Sudyumna, who also mastered the Vedas and their branches. After a long time, when Supratīka saw his son Durjaya fit for rule, he drew him near. As the king grew old, he considered the matter of the kingdom regarding Durjaya. Reflecting thus, the righteous king gave the kingdom to Durjaya and himself retired to the mountain called Citrakūṭa. Durjaya, now king, received a great kingdom endowed with elephants, horses, chariots, and cavalry. He pondered how to increase his realm. Gathering his army of elephants, horses, chariots, and infantry, Durjaya marched northward, for all the regions to the north belonged to the great souls, the Siddhas. He conquered Bhārata, a land difficult to overcome, and then subdued the region named Kimpuruṣa. Next, he conquered Hari-varṣa, delightful and golden, as well as Kurubhadrāśva, and also subdued Ilāvṛta, the central region of Meru—he conquered them all. After conquering the island called Jambū, the king set out to challenge even the king of the gods, accompanied by all the deities. Ascending Mount Meru, the sage Nārada, son of Brahmā, announced Durjaya’s victory over the gods, Gandharvas, Dānavas, Guhyakas, Kinnaras, and Daityas to the king of the gods. Indra, urged by haste and accompanied by the guardians of the worlds, set out to destroy Durjaya, who had quickly conquered with weapons, leaving Mount Meru and coming to the mortal realm. In the eastern region, Indra and the guardians of the worlds remained, and a great event was about to unfold concerning him. Having defeated the gods, Durjaya returned and established his camp on the slopes of Gandhamādana, organizing his supplies. It was then that two ascetics approached him.