Brahma said: Where the infinite one, bearing the form of a tortoise, has arisen to uplift the earth, he who is like a thunderbolt, having come to the great ocean, killed the ancient demon.

Born of the desire of the wise, the well-performed sacrifice, the son of Aakuti, in the southern direction, Lord Hari, who was not mentioned by Svayambhu Manu, has removed the great suffering of the three worlds.

In the house of Kardama, in the presence of the divine woman Devahuti, nine sons were born, who attained their own essence. They were purified by the dust of the lotus feet of Kapila, and thus they attained liberation.

Desiring to attain the position of Atri, he said, 'I am pleased, I have given this.' The Lord, who is the giver, is such that the dust from his lotus feet purifies the bodies of the Yadus and Haihayas.

Burning with the desire to create various worlds, I, in the beginning, became the four-faced Brahma. The sages spoke correctly about the essence of the self, which was destroyed in the great flood before the creation.

The Lord Narayana, who is the essence of all austerities, is seen in the form of a human. Observing the decline of the rules of the Lord, the goddesses could not bear to create the unworthy Ananga.

Desires burn those who are righteous, but they do not burn those who are unable to bear the anger of the righteous. This desire, which enters the pure heart, fears how it can again take shelter in such a mind.

Even a young boy, who is struck by the wrath of a king, is protected by the divine beings who sing praises of the Lord, as he enters the forest of austerities.

He who falls into hell, having strayed from the path, is saved by the prayers of the righteous, and he receives the status of a son in this world, along with all the riches of the earth.

The son of the divine, who is like a bull, roams around with a steady gaze, and the great sages, who are free from attachments, speak of his supreme state.

In the sacrifice, the Supreme Lord Hayashirsha, who is the embodiment of the Yajna, appeared as the essence of all mantras and deities, and became the voice of the universe.

At the end of the age, the fish, known to Manu, took the form of the earth, carrying all living beings. It took my face into the waters and there it played, following the paths of the Vedas.

The original deity, who churned the ocean of milk to obtain nectar, took the form of a tortoise, supporting the mountain on his back, while the demons were disturbed by the waves.

Taking the form of Narasimha, he swiftly approached the demon king, with a terrifying face and fierce teeth, and struck him down with his nails, scattering him afar.

In the depths of the lake, the leader of the group, seized by the powerful one, cried out. This is the original person, the lord of all worlds, whose name is auspicious and known in sacred places.

Hearing this, the Lord, who wields the discus, and is mounted on the king of birds, Garuda, lifted the devotee who was seeking liberation, and with his discus, struck down the demon with a crocodile's face.

Though inferior in qualities, the sons of Aditi roamed the worlds as if they were the supreme sacrifice, while Vamana, taking three steps, seized the earth, and the Lord, walking the path of the request, was not disturbed.

The wealth of the powerful is not pure, nor is it fit for the feet of the Lord, who is the master of the gods. He who does not desire anything else, having heard the promise, is honored by the Lord.

To you, O Narada, the Lord spoke with great affection, saying, 'The knowledge of the Bhagavata is the lamp of the true self, which is known by those who take refuge in Vasudeva.'

The discus, struck in all directions, is held by the one who bears the Manu lineage, and he established control over the wicked kings, spreading his fame through truth and virtuous deeds.

Lord Dhanvantari himself, by his glorious name, swiftly removes the suffering of mortals. In sacrifices, he bestows the share of immortality and teaches the Vedas, descending into this world.

The great soul, who is destined to destroy the Kshatriyas, is not entangled in the path of Brahman. With fierce valor, he uproots the thorns of worldly desires, performing the threefold duties.

By our grace, he, with a pleasing countenance, descended from the Ikshvaku dynasty at the command of his guru. He entered the forest, where the ten-headed Ravana was tormented by his own desires.

From him, who has risen from the ocean of fear, the path is quickly cleared for the enemy, as he is ready to burn with a fierce glance. The friend, far away, is tormented by the sight of the red serpent.

The touch of the chest, afflicted by the wounds of the great Indra's vehicle, is mocked by the crooked tusks. Suddenly, he will be destroyed along with the enemies, as the arrows are released in the army.

The one with black hair, who is troubled by the burdens of the earth, will perform actions that bind the souls of people, leading them on the path that is not easily perceived.

The one who takes away life with a mere glance, like a hunter, and the one who is released from the cart of the three-month-old, is not to be feared by the Arjuna of the other chariot.

Indeed, in Vraja, you revive the animals with your benevolent gaze, and for the sake of purification, the serpent will be driven away, while you play in the waters of the lake.

That divine action, which at night does not allow the sleeping ones to be burned by the fire of suffering, will uplift Vraja at the end of time, concealing the eyes of the weak.

Whatever bond the mother of this child holds, it is not the same as that of the mother of the other child. Seeing the worlds in the mouth of this one, the gopis were bewildered.

Nanda will free the cowherds from the fear of Varuna's nooses, hidden in the caves. He will elevate the world to Vaikuntha, bringing Gokula to rest at night with great effort.

The cowherds, struck down in the sacrifice, are protected by the gods who shower mercy upon the animals. He holds the earth for seven days, as if it were a mere cloth.

Playing in the forest at night, with the moonlight shining, the dance is adorned with the beauty of the moon. He will remove the pain of love from the gopis, taking away the head of the one who is attached to wealth.

Those who are like Pralamba, Khar, Dardura, Keshi, and others, as well as the wrestlers like Malle, Kamsa, and the like, and others like Shalva, Kapila, Balvala, and Shambara, are all defeated.

Those who wield bows and are skilled in combat, like the Kambojas, Matsyas, Kurus, Kaikayas, and Shrinjayas, will go to the abode of the Lord, called by the deer, without being seen.

In due time, the minds of men with short lives become clouded, and the path of the Vedas is obscured. He, who is indeed the truth, will reveal the tree of Vedic knowledge, dividing it into branches.

For those who are steadfast on the path of the divine, the unseen is made manifest by the previous creations. The worlds are struck by the delusion of the mind, which creates many forms of speech and false dharmas.

In places of assembly, the stories of Lord Hari do not exist; the hypocrites, the twice-born, and the lowly kings do not speak of them. The mantras 'Swaha', 'Swadha', and 'Vashat' are not heard there, where the scriptures will not exist at the end of the age.

In the creation, I am the austerity; the new sages are the progenitors of the people, and in their place, the lord of dharma is worshipped. In the end, the destroyer of adharma, the ancient Asuras, and these manifestations of illusion are the bearers of human power.

What is the measure of the valor of Vishnu? Even the kings cannot comprehend it. He who causes the vibration of the sound, from which the threefold nature arises, is the one who shakes the three worlds.

I do not know the end of the great sages who are your elder brothers, O Lord, from whom is this illusionary power of man. The original God, who has ten faces, is still present and does not have an end.

He alone is the Lord, the infinite one, who, out of compassion, grants shelter to all beings, if they are free from illusion. They cross the difficult path of divine illusion, knowing that they are not mine, but I am theirs.

I know the supreme yoga of the ultimate truth. You are the Lord, and the best of demons. The wife of Manu and his sons, as well as the ancient sages, are all part of this.

The Ikshvaku, the Raghus, the descendants of the great sages like Ambarisha, Sagara, and others, including the divine beings, are all part of this lineage.

Those who are other than Bhishma, Hanuman, and others like Upeendra, who have received from the great sages, are also part of this lineage.

They indeed know the divine illusion, even the sinful beings like women, Shudras, and outcasts, who are deeply immersed in sin. What to speak of those who are devoted to the wondrous teachings of the scriptures?

The eternal, peaceful, fearless, and pure essence of the Supreme Self is known only by the wise. In that state, words do not have the power to create, and illusion is ashamed to approach.

That indeed is the abode of the Supreme Being, which the wise know as Brahman, where there is eternal bliss and no sorrow. The ascetics, controlling their senses, abandon the desire for worldly pleasures, just like Indra discards his pride.

He, the Supreme Lord, is the most excellent among the best, from whom the fame of the virtuous arises. When the body disintegrates, the true self remains unaffected, just like the sky.

This is what I have told you, O father, the Lord who sustains the universe. In summary, there is nothing other than the eternal truth of Hari.

This is the Bhagavata, as spoken by the Lord. May you expand this collection of divine glories.

As devotion to the Lord arises in beings, I describe it, contemplating that He is the support of all.

While describing the illusion, by the Lord's approval, the soul, listening with faith, is never deluded by illusion.