Hear now the sacred narrative as revealed in the verses: The one supreme Lord is the creator, sustainer, and destroyer of all beings. Because these three functions are united within him, he is called the One, though he manifests through many qualities. The twice-born sages declare that this One God, known by many forms—Rudra, Brahma, Indra, the guardians of the worlds, sages, and even the Danavas—is truly Narayana, the Lord spoken of in diverse ways. Throughout each cycle of time—every Manvantara and Kalpa—the Prajapatya and Vaishnava forms revolve again and again, appearing anew. By their brilliance, fame, intellect, learning, and strength, these forms are born equal to the supreme, and their stories are revealed here. From the Rajas aspect of the Lord, Marichi and Kashyapa arise from the Brahma portion; from Tamas, Kala, called Rudra, emerges; and from Sattva, Vishnu appears in sacrifice from the Purusha portion. In the three times, these forms of Brahma are born from his portions; and when the end of a Kalpa arrives, Rudra, as Kala, destroys the beings. At the close of the Kalpa, the sun with seven rays transforms into the destructive Aditya, burning the three worlds. Vishnu sustains the beings through the endless changes of names and forms; in the final state, each is the cause of its own origin. The Pauruṣī form of Brahma, abundant in sattva, was born from a portion of her in the Svāyambhuva Manvantara; in Ākūti, the first offspring of Manu, the great god appeared. Again, in the Svārociṣa Manvantara, that god was born in Tuṣitā, along with the past Tuṣitas. In the Uttama Manvantara, he was known as Tuṣita, born among the Vaśavartins; Hari was born again as Vaśavartin. In Satyā, he became Satya, with the best of the Satyas; and when the Tāmasa Manvantara arrived, Hari was born again, along with the Haris, in his wife's lineage. In the Cāriṣṇava Manvantara, Hari was born as Deva; in Vaikuṇṭhā, he appeared with the Ābhūtarajasas, and became Vaikuṇṭha once more in the Cākṣuṣa Manvantara. Dharma, Nārāyaṇa, and Sādhya, together with the Sādhyas and gods, appeared; and Nārāyaṇa Sādhya came when the Vaivasvata Manvantara arrived. From Mārīca and Kaśyapa, Vishnu was born in Aditi, and the great-striding Vishnu conquered the three worlds in three steps. He restored them to Indra and the other gods. Thus, these seven forms of the Lord have appeared in the seven past Manvantaras, by which all beings were protected. Therefore, the entire world is pervaded by Vāmana at birth; thus, he is called Vishnu, from the root 'viś', meaning 'to enter'. In this way, the unity, distinction, and excellence of Brahma and the great-souled Vāmana have been described. The deities who are born here as portions of the gods are equal in brilliance, intelligence, learning, and strength, and are born by their favor. Whatever being is endowed with power, beauty, or might, know that it is born from a portion of Vishnu's energy. Thus, he is born in part; some say it is by their wish, others claim he is born from another's portion. As these views are debated, it is said: since there is no difference between mind and consciousness, by their favor, beings become knowers of the field. The one Lord, by his own power, becomes many; and having become many, he again becomes one. Thus, from the division of mind and energy, in all Manvantaras, all beings—stationary and moving—are born at the beginning of creation and remain here, praised. When each Kalpa ends, Rudra withdraws the beings; new ones are born, deluding those without mastery, by the power of yoga-māyā. They move about with lordly power, deluding those who are not lords; therefore, in the spread of faults, there is neither proper nor improper. Among those who speak of beings, those who deny their existence are corrupt; those who are neutral are indifferent; those who affirm beings are capable. The three Vedas are the teachers of those who proclaim the truth. Yet, because of prior learning and worldly teachings, due to four causes, one does not attain the truth as it is. Previously, meanings were placed in other contexts, even though they belong to another time; thus, even when another meaning exists, one may not accept it due to aversion. Among views, that which is substantial is the substance; among them, that which is a quality is the quality. The doer of actions and thoughts, and the one who is great by birth, is described by those learned in scripture through these four causes. One who is powerless and angry knows the deities distinctly. Here, two verses are cited regarding the Lord of Yoga: Having attained the power of yoga, one could create thousands of forms of oneself and others, and could act together with all of them. He could obtain objects of the senses, and likewise, by performing intense austerity, he could withdraw all, just as the sun’s radiance withdraws its qualities. Having heard these profound words, the ascetics of Naimisha asked the best of sages, Romaharshana, in order, about the speech: "How did the seven gods arise in the Manvantaras here, with Indra and Vishnu as the foremost, the mighty Adityas? Tell us all this in detail, O Romaharshana." Thus addressed, the Suta, humble among the speakers of Brahman, spoke, being the best among those who speak, as he was questioned by the great sages. From the mouth of Brahma, the gods were created for the propagation of beings; all are remembered as having the body of mantras in the Manvantaras here. He named them: Darsha, Purnamasa, Brihat, and Rathantara; Akuta is the first of them, then Akuti itself. Vitti and Suvitti, Akuti and Kuti; then Adhishtha is to be known, and Adhiti in truth; Vijñati and Vijñata, the twelve Manus. The twelve sons are to be known, and the one who gathers them in a year; seeing him, Brahma said, "Let the gods be born." Thus is the sacred account of the Lord’s many forms and their appearance in the cycles of time, as revealed by the sages and remembered in the tradition.