O noble one, listen to this sacred tale as it was revealed in ancient times. The three great Vedas—Rig, Yajur, and Sama—are themselves remembered as three divine manifestations, their essence captured in the syllables beginning with ‘a’ and in the holy sacrificial rites performed by the twice-born. Thus, the mystery of the Vedas and the gods is intertwined. When all this was briefly explained to the sage Nārada, he was blessed to receive the Vedas, the scriptures, and the gift of omniscience. The divine maiden, Sāvitrī, instructed him, “O you who hold great vows, bathe in this sacred lake of the Vedas. By doing so, you will remember the lives you have lived before.” With these words, the maiden vanished from sight. Nārada, having bathed in that holy lake, departed and came before King Priyavrata, eager to share what he had experienced. Priyavrata, filled with curiosity, implored the sage, “O blessed one, tell me everything that happened in my previous birth. My heart longs to know.” Nārada replied, “O King, when I had bathed in the lake of the Vedas and heard the words of Sāvitrī, in that very instant, memories of a thousand past lives flooded my mind. Listen as I recount the story of my former birth. “There is a city called Avantī. There, in a previous age, I was a foremost brāhmaṇa named Sārasvata, well-versed in the Vedas and their branches. Surrounded by many attendants and blessed with abundance, I lived in the Kṛta age, endowed with wisdom. “One day, contemplating in solitude, I wondered about the purpose of all my possessions. Resolving to renounce worldly ties, I entrusted everything to my sons and set out for a life of asceticism, journeying swiftly to the sacred Sarasvata lake. “In that spirit, I devoted myself to worshipping Keśava, performing rituals, offering śrāddha to the ancestors, sacrifices to the gods, and acts of charity to all beings. With my mind set on austerity, I reached the lake known as Puṣkara, the Sarasvata lake. “There, I worshipped Viṣṇu, the ancient and auspicious Person, with deep devotion, reciting the sacred Nārāyaṇa mantra. By chanting the supreme hymn that leads to the highest Brahman, the Blessed Lord was pleased with me and appeared before me in person. “Curious, King Priyavrata asked, ‘What is that supreme hymn to Brahman? Please, O noble one, tell me.’ “Nārada then recited the hymn: ‘I bow always to the Supreme, the immortal of immortals, the ancient, transcendent Viṣṇu of infinite power, the eternal Person, the ancient refuge, who has crossed beyond the highest. I bow to Hari, the incomparable and primeval Lord, who is both beyond and within, of fierce brilliance and profound intellect. I praise Nārāyaṇa, the Supreme among the supreme, the purest abode, the vast one, Lord beyond the highest, the ancient Person, with a purified heart. ‘Long ago, when this world was void, He created it and remained as the prime Person. May that pure and ancient Nārāyaṇa be my refuge. I always praise Viṣṇu, the Supreme, of boundless form, the ancient, the foremost among the wise, steadfast in patience, upholder of peace, Lord of the earth, ever auspicious, of great glory. ‘I praise Nārāyaṇa, the immortal Supreme Lord, with a thousand heads, endless feet, many arms, whose eyes are the moon and sun, the perishable and imperishable, who rests upon the ocean of milk. I bow to Nārāyaṇa, known through the three Vedas, who has triple, ninefold, and single forms, who abides in threefold purity, who is the threefold fire, the goal of the three principles, the Lord of three ages, the three-eyed, immeasurable. ‘In the Kṛta age, He is white; in the Tretā, red-bodied; in Dvāpara, pure and ancient; and in Kali, I bow to Hari, whose form is dark. He who created the Brāhmaṇas from his mouth, the Kṣatriyas from his arms, the Vaiśyas from his thighs, and the Śūdras from his feet—I bow to that all-formed, ancient One. ‘I bow to Nārāyaṇa, the Supreme beyond the supreme, the object of knowledge, Lord of warriors, who became Kṛṣṇa for the sake of action, holding mace and shield, with uplifted hand, immeasurable.’ “Pleased by my praise, the Lord of gods spoke to me with a voice like thunder, ‘Choose a boon.’ Again and again, I asked for dissolution into His very being. The eternal Lord replied, ‘O Brāhmaṇa, enter into this inexhaustible nature. After a thousand ages of Brahma, you will arise again, with your name and purpose given accordingly. Because you always offered water—nāra—to the ancestors, you will be known as Nārada.’ “Having spoken thus, the Lord vanished. Through austerity, I abandoned my body at the proper time, entered dissolution within Brahma’s body, and was born again, along with ten others, at the dawn of creation. “The day of Brahma, who is born from the unmanifest, marks the cycle of creation and dissolution for all beings, gods and others—there is no doubt. Thus, by divine law, the entire universe comes into being. This is my true birth, O King, as you have asked. “Therefore, O best of kings, by meditating on Nārāyaṇa, I have attained the supreme state. You too should devote yourself to Viṣṇu.” At this point, the Earth herself spoke, asking, “That Nārāyaṇa, the supreme and eternal soul—O Lord, tell me truly, should one worship him with all one’s being or not?” Śrī Varāha answered, “Matsya, Kūrma, Varāha, Narasiṃha, Vāmana, Rāma, Rāma, Kṛṣṇa, Buddha, and Kalki—these are his ten forms. These forms, O bearer of beings, are described as steps for those who wish to see him, shining like a radiant staircase. His supreme form is not seen by the gods; they gain strength by taking on forms like ours. “Brahmā, through the Lord’s form and the qualities of rajas and tamas, establishes and sets the universe in motion. You, O mountain-holder, are the Lord’s first form; the second is water, and the third is fire. The fourth is air, and the fifth is space. These are his forms, and the knower of the field is my understanding. Thus, three forms and these eight forms are his.” In this way, the sacred story was told, revealing the glory of Nārāyaṇa, his forms, and the path of devotion.