Brahmā, who sees all that is yet to come, had forbidden me from going before you, O lord; thus, I cannot lead you onward. But my two disciples, Ṣaṇḍa and Amarka, possess wisdom equal to Bṛhaspati himself. With the gods at their side, they will restrain you all, even if you are seized by anger. When Kāvya, whose actions are ever pure, spoke thus, the Daityas, led by Prahlāda, gathered together with those two disciples. Hearing from Śukra that the outcome was inevitable, the Dānavas, still hopeful for victory, accepted Kāvya’s words. Armed and ready, they challenged the gods. As both gods and asuras assembled for battle, the gods donned their armor and met their adversaries. The conflict raged for a hundred years, and in the end, the asuras overcame the gods. Defeated, the gods gathered to consult among themselves. They admitted, “We do not know the true power of Ṣaṇḍa and Amarka among us. For our own welfare, we must perform a sacrifice.” They resolved to deprive those two of their knowledge, believing this would bring victory over the asuras. So the gods summoned Ṣaṇḍa and Amarka, planning to invite the two brahmins to their sacrifice, hoping they would abandon the asuras. If not, the gods would seize them after conquering the Dānavas. Thus, Ṣaṇḍa and Amarka abandoned the asuras. With their departure, the gods attained victory, and the Dānavas were defeated. Having overcome both gods and demons, the Six and the Sun approached, but, overwhelmed by Kāvya’s curse, they found themselves unsupported once more. As the gods slew them, the demons entered the netherworld. Rendered powerless by Śakra, and by Kāvya’s curse and Bhṛgu’s agency, they remained so from that time onward. Whenever sacrifice declined, Viṣṇu, the Lord, was born again and again to restore righteousness and destroy unrighteousness. Those demons who refused to obey Prahlāda’s command were declared by Brahmā to be fit for destruction by humans. From Dharma, Nārāyaṇa was born in the interval of Cākṣuṣa; he set the sacrifice in motion during the interval of Vaivasvata, at the altar. When another manifestation occurred, Brahmā himself was the priest, and in the fourth age, when demons had arisen, Viṣṇu was born within the ocean at the slaying of Hiraṇyakaśipu. The second incarnation, Narasiṃha, became Rudra, foremost among the gods. When Bali was established in the worlds, in the seventh age of the Tretā, as the demons conquered the three worlds, Viṣṇu appeared as Vāmana. Compressing his form into limbs, with Bṛhaspati at the forefront, the delight of the Aditya lineage became a Brāhmaṇa at an auspicious time and approached Bali, the son of Virocana. “O king, you are the ruler of the three worlds; in you, everything is established. Grant me three steps of land,” said the Lord. King Bali, recognizing Vāmana, consented, saying, “I will give.” Then Vāmana, O best of twice-born, with three steps, occupied heaven, space, and earth, traversing the entire world. His brilliance surpassed the sun, illuminating all directions and regions. The mighty-armed Lord shone, lighting up all the worlds. Janārdana took the wealth of the demons and the three worlds, leading the demons, their sons, and grandsons to the nethermost realm. Namuci, Śambara, and Prahlāda were struck down by Viṣṇu; the cruel ones were destroyed, dispersed, and sent to distant directions. Mādhava, the soul of all beings, revealed to the sages the great elements, particular beings, and the entirety of time as a marvel. On his own body, he perceives the universe as himself; nothing in the worlds is untouched by the great soul. The form of Upendra, seen by gods, demons, and men, bewildered all, overcome by the radiance of Viṣṇu. Bali, bound with mighty chains, along with his kin and lineage of Virocana, was confined in the netherworld. Then Janārdana, the mighty-armed, bestowed all sovereignty of the immortals upon Indra and appeared among men. These three—Narasiṃha, Vāmana, and Upendra—are remembered as divine, auspicious manifestations of Viṣṇu. Now hear of his seven human births, which arose from a curse. In the tenth Treta age, he became Dattatreya. When righteousness was lost, he appeared as the fourth, preceded by Markandeya. In the fifteenth Treta, he was born as the fifth; Mandhata, accompanied by Tathya, held the position of emperor. In the nineteenth Treta, he alone became the destroyer of all kshatriyas—Jamadagni’s son, the sixth, preceded by Vishvamitra. In the twenty-fourth age, Rama, with Vasishtha as his priest, was born as the seventh, son of Dasharatha, for the sake of Ravana. In the eighth Dvapara, in the twenty-eighth, Viṣṇu was born from Parashara; then Vedavyasa appeared, preceded by Jatukarṇa. Likewise, as the ninth, Viṣṇu, son of Kashyapa and Aditi, was born from Devaki and Vasudeva, preceded by Brahmagarga. Unfathomable and master of himself, the Blessed One acts as he wishes, playing in the world like a child with playthings. The mighty-armed Madhusudana cannot be measured; there is nothing higher or greater than his universal form. In the twenty-eighth Dvapara, at the end of its portion, when righteousness was lost, Viṣṇu, the Lord, was born in the Vrishni clan.