Having triumphed over both the gods and the demons, the Six and the Sun approached, but due to the curse of Kāvya, they found themselves unsupported once more. As the gods began to overpower and slay them, these demons fled into the netherworld. Thus, rendered powerless by both Śakra and the curse invoked through the agency of Bhṛgu, those demons remained subdued from that time onward. Whenever the sanctity of sacrifice waned in the world, the Lord Viṣṇu was born again and again, manifesting to reestablish righteousness and to destroy unrighteousness. There were demons who refused to follow Prahlāda’s command; Brahmā himself declared them fit to be destroyed by human hands. From Dharma, Nārāyaṇa was born during the Cākṣuṣa interval, and he set the sacrifice into motion at the altar in the Vaivasvata interval. When another manifestation occurred, Brahmā himself acted as the priest, especially in the fourth age, when the demons had arisen in force. At the time when Hiraṇyakaśipu was slain, Viṣṇu was born within the ocean; in his second manifestation as Narasiṃha, he became Rudra, the foremost among the gods. Later, when Bali was established as ruler of the worlds during the seventh age of the Tretā Yuga, and as the demons conquered the three worlds, Viṣṇu appeared as the third incarnation, Vāmana. Compressing his divine form into that of a Brahmin boy, with Bṛhaspati at the forefront, the delight of the lineage of the Ādityas approached Bali, the son of Virocana, at an auspicious moment. The Lord addressed Bali, saying, “You are the king of the three worlds; in you, everything is established. Grant me, O king, three steps of land.” Recognizing Vāmana, King Bali, son of Virocana, agreed to the request and consented. Then Vāmana, O best of the twice-born, with three steps, spanned heaven, space, and earth, traversing the entire world. With his own brilliance, the embodied Lord surpassed the sun, illuminating all directions and regions. That mighty-armed one, Janārdana, shone forth, lighting up all the worlds. Having taken the wealth of the demons and the three worlds, he led the demons, along with their sons and grandsons, into the nethermost realm. Namuci, Śambara, and even Prahlāda were struck down by Viṣṇu; the cruel among them were destroyed and scattered to the farthest directions. Mādhava, the soul of all beings, revealed to the sages the great elements, the particular beings, and the entirety of time as a wondrous vision. On his body, he perceives the entire universe as himself; there is nothing in all the worlds that is not pervaded by the great soul. That form of Upendra, seen by gods, demons, and men, bewildered all, overwhelmed by the radiance of Viṣṇu. Bali, bound with mighty chains, along with his kin, his circle of friends, and the entire lineage of Virocana, was confined to the netherworld. Then, having restored all sovereignty to Indra, the king of the immortals, the great-souled Janārdana, mighty-armed, appeared among men. These three—Narasiṃha, Vāmana, and Upendra—are remembered as his divine and auspicious manifestations. Now, hear of the seven human births of Viṣṇu, which arose due to a curse. In the tenth Treta age, he was born as Dattatreya; when righteousness was lost, he appeared as the fourth, preceded by the sage Markandeya. In the fifteenth Treta, he was born as the fifth; Mandhata, accompanied by Tathya, held imperial sway. In the nineteenth Treta, he alone became the destroyer of all kshatriyas, as Jamadagni’s son—Parashurama—the sixth, preceded by Vishvamitra. In the twenty-fourth age, Rama, with Vasishtha as his priest, was born as the seventh, the son of Dasharatha, for the sake of vanquishing Ravana. In the eighth Dvapara, in the twenty-eighth cycle, Viṣṇu was born from Parashara; thus appeared Vedavyasa, 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; beyond him, there is nothing higher, nor any form greater than his universal form. In the twenty-eighth Dvapara, at the end of its span, when righteousness was lost, Viṣṇu, the Lord, was born in the Vrishni clan. To restore righteousness and destroy the demons, deluding all beings, the yogic self, by yogic power, took form. He entered a human womb and moved secretly upon the earth, engaging in sport among men, preceded by Sandipani. There, he slew Kamsa, Shalva, Dvivida the great demon, Arishta, Vrishabha, Putana, Keshi the horse, and many others. He killed the serpent Kuvalayapida, the lord of the wrestlers’ house, and other demons who had taken human form, displaying his valor. He cut off the thousand arms of Bāna, the wondrous actor; Naraka was slain in battle, and Yavana, the mighty one, as well. He took all the jewels of the kings by his brilliance; those wicked rulers who dwelled in the netherworld were destroyed. These manifestations of the great soul arise for the welfare of the worlds. In this very age, as the yuga diminishes and the twilight period merges, another will come. Kalki, renowned as Vishnuyaśā, of the lineage of Parāśara and possessing great prowess, will be the tenth incarnation, destined to appear, preceded by Yājñavalkya. He will draw forth all armies, crowded with elephants, horses, and chariots, surrounded by Brahmins bearing weapons, numbering in the hundreds of thousands. Those who are not exceedingly righteous, and the enemies of dharma, from the northern regions, the central lands, the Vindhya, and the western territories, will be gathered before him. Thus, in every age, the Lord manifests for the protection of righteousness and the destruction of evil, his glory shining forth for the welfare of all beings.