Nārāyaṇa's appearance, in the beginning of the Kalpa, as the Varṣa or boar: Prithivī (Earth) addresses him: he raises the world from beneath the waters: hymned by Sanandana and the Yogis. The earth floats on the ocean: divided into seven zones. The lower spheres of the universe restored. Creation renewed.
那羅延納(Nārāyaṇa) 在劫初時以瓦爾薩(Varṣa)(幼馬?) 或野豬的形式出現： Prithivī（地球）向他說：
「他從水下升起世界：薩南達納(Sanandana ；梵天的兒子) 和瑜珈士們讚頌。地球漂浮在海洋上：分成七個區域。宇宙的低層球體恢復了。煥然一新。
Maitreya said:—Tell me, mighty sage, how, in the commencement of the (present) Kalpa, Nārāyaṇa, who is named Brahmā, created all existent things
彌勒說：
「偉大的聖人阿，請告訴我，在劫初之際，Nārāyaṇa(那羅延納)，梵天的名字，如何創造一切眾生。」
Parāśara said:—
In what manner the divine Brahmā, who is one with Nārāyaṇa, created progeny, and is thence named the lord of progeny (Prajāpati), the lord god, you shall hear.
波羅奢羅說：
「與Nārāyaṇa(那羅延納)合一的神聖梵天，以何種方式創造了後代，並因此被稱為後代之主（Prajāpati）、天神之主，你將會聽到。」
At the close of the past (or Pādma) Kalpa, the divine Brahmā, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Nārāyaṇa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmā, the god without beginning, the creator of all things; of whom, with respect to his name Nārāyaṇa, the god who has the form of Brahmā, the imperishable origin of the world, this verse is repeated, “The waters are called Nārā, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmā) took place, he is thence named Nārāyaṇa (he whose place of moving was the waters.” He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar. Having adopted a form composed of the sacrifices of the Vedas, for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:
「在過去（或Pādma）劫結束時，具有善德的神聖梵天從他的夜晚睡眠中醒來，看到宇宙虛空。他，至高無上的Nārāyaṇa(那羅延納)，不可理解的，所有生物的至高者，賦予了Brahmā(梵天)的形象，無始之神，萬物的創造者；關於他的名字Nārāyaṇa(那羅延納)，這位具有梵天形象的神，世界的不朽的起源，重複了這節詩：
『水被稱為Nārā(那羅)，因為它們是Nārā(那羅)至高無上精神的後代。』
由於他的第一個（Ayana）進化，以Brahmā(梵天)的性格，發生在其中，因此他被命名為Nārāyaṇa（意：他的移動地點是水）。他，萬物之主，斷定大地在水中，希望將大地升起，為此目的創造了另一種形像；與前一次劫，他化作魚或龜的形像一樣，所以這次他化作野豬的形像。採用了由吠陀經的獻祭組成的形式，為了保護整個地球，永恆的、至高無上的和萬能的靈魂，受造物的偉大祖先，受到Sanaka和居住在宇宙中的其他聖人的歌頌、聖人的領域（Janaloka）；他，作為精神和物質存在的支持者，跳入了大海。大地女神看見他降臨到地底，虔誠地頂禮膜拜，並榮耀了這位神。
Prīthivī (Earth).—Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmā, Viṣṇu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmā; and who that adores not Vāsudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mādhavī (the bride of Mādhava or Viṣṇu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkāra; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Puruṣottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!
「Prīthivī（地球）說：
『向你致敬，你是所有的生物；你，權杖和貝殼的持有者：現在請將我從這個地方抬起來，就像你在古時抬起我一樣。我從祢出發；我由你組成；天空和所有其他現有事物也是如此。向你致敬，至高無上的神；你，靈魂中的靈魂；對你來說，你是離散的、不離散的物質；他們與元素和時間合一。主啊，祢是萬物的創造者、它們的保護者和毀滅者，以Brahmā(梵天)、毗濕奴的形像出現，Rudra(樓陀羅)，在創造、持續和消散的季節。當你吞噬了一切之後，你安息在席捲世界的海洋上，冥想著，噢，Govinda(戈文達)，智者。沒有人知道你的真實本性，眾神只以你樂意呈現的形式崇拜你。那些渴望最終解脫的人，崇拜您為至高無上的梵天；誰不崇拜Vāsudeva，誰能獲得解脫？心靈所能理解的一切，感官所能感知到的一切，理智所能辨別的一切，一切都只是你的一種形像。我是屬於你的，由你支撐我；你是我的創造者，我飛向你尋求庇護：因此，在這個宇宙中，Mādhavī（瑪哈維）(或毗濕奴的新娘）是我的稱呼。戰勝一切智慧的本質，戰勝不變的、不朽的：戰勝永恆；對於不離散的事物，對於離散事物的本質：對於既是因又是果的人；是宇宙；無罪的祭祀之主；是勝利。你是獻祭；你是祭品；你是神聖的Omkāra(奧克姆拉；毗濕奴的另一個稱號)；你是祭祀之火；你是吠陀經典及其分支科學；你就是Hari，所有崇拜的對象。太陽、星星、行星、整個世界；一切無形或有形的事物；一切可見或不可見的事物；Puruṣottama，我已經說過或未說過的一切；這一切，至高無上，你就是。向你致敬，一次又一次！喝采！所有的喝采！』」
Parāśara said:—
The auspicious supporter of the world, being thus hymned by the earth, emitted a low murmuring sound, like the chanting of the Sāma veda; and the mighty boar, whose eyes were like the lotus, and whose body, vast as the Nīla mountain, was of the dark colour of the lotus leaves, uplifted upon his ample tusks the earth from the lowest regions. As he reared up his head, the waters shed from his brow purified the great sages, Sanandana and others, residing in the sphere of the saints. Through the indentations made by his hoofs, the waters rushed into the lower worlds with a thundering noise. Before his breath, the pious denizens of Janaloka were scattered, and the Munis sought for shelter amongst the bristles upon the scriptural body of the boar, trembling as he rose up, supporting the earth, and dripping with moisture. Then the great sages, Sanandana and the rest, residing continually in the sphere of saints, were inspired with delight, and bowing lowly they praised the stern-eyed upholder of the earth.
波羅奢羅說：
「世界吉祥的支持者，受到大地的讚頌，發出低沉的呢喃聲，就像吟誦《娑摩吠陀》一樣。強壯的野豬，其眼睛如蓮花，其身體如Nīla(尼羅)山般巨大，呈荷葉的深色，用其寬大的獠牙將大地從最低的地區舉起。當他抬頭時，額頭流下的水淨化了大聖Sanandana(薩南達納)等人，居住在聖人領域。透過他的蹄子踩出的凹痕，海水帶著雷鳴般的聲音衝入了下層世界。在他呼吸之前，Janaloka(賈納洛卡)的虔誠居民四散而逃，牟尼(聖者)們在野豬身上的鬃毛中尋求庇護，野豬站起來時渾身顫抖，支撐著大地，渾身濕氣淋漓。這時候，常住於聖界的大賢者anandana(薩南達納)等人，大感欣喜，低頭頂禮，讚歎大地的目光堅定的維護者。
The Yogis.—Triumph, lord of lords supreme; Keśava, sovereign of the earth, the wielder of the mace, the shell, the discus, and the sword: cause of production, destruction, and existence. THOU ART, oh god: there is no other supreme condition, but thou. Thou, lord, art the person of sacrifice: for thy feet are the Vedas; thy tusks are the stake to which the victim is bound; in thy teeth are the offerings; thy mouth is the altar; thy tongue is the fire; and the hairs of thy body are the sacrificial grass. Thine eyes, oh omnipotent, are day and night; thy head is the seat of all, the place of Brahma; thy mane is all the hymns of the Vedas; thy nostrils are all oblations: oh thou, whose snout is the ladle of oblation; whose deep voice is the chanting of the Sāma veda; whose body is the hall of sacrifice; whose joints are the different ceremonies; and whose ears have the properties of both voluntary and obligatory rites: do thou, who art eternal, who art in size a mountain, be propitious. We acknowledge thee, who hast traversed the world, oh universal form, to be the beginning, the continuance, and the destruction of all things: thou art the supreme god. Have pity on us, oh lord of conscious and unconscious beings. The orb of the earth is seen seated on the tip of thy tusks, as if thou hadst been sporting amidst a lake where the lotus floats, and hadst borne away the leaves covered with soil. The space between heaven and earth is occupied by thy body, oh thou of unequalled glory, resplendent with the power of pervading the universe, oh lord, for the benefit of all. Thou art the aim of all: there is none other than thee, sovereign of the world: this is thy might, by which all things, fixed or movable, are pervaded. This form, which is now beheld, is thy form, as one essentially with wisdom. Those who have not practised devotion, conceive erroneously of the nature of the world. The ignorant, who do not perceive that this universe is of the nature of wisdom, and judge of it as an object of perception only, are lost in the ocean of spiritual ignorance. But they who know true wisdom, and whose minds are pure, behold this whole world as one with divine knowledge, as one with thee, oh god. Be favourable, oh universal spirit: raise up this earth, for the habitation of created beings. Inscrutable deity, whose eyes are like lotuses, give us felicity. Oh lord, thou art endowed with the quality of goodness: raise up, Govinda, this earth, for the general good. Grant us happiness, oh lotus-eyed. May this, thy activity in creation, be beneficial to the earth. Salutation to thee. Grant us happiness, oh lotus-eyed.
「瑜伽士們說：
『真是歡喜阿 ! 萬主之主；Keśava，大地之主，權杖持有者、保護者、鐵餅(奎師那的武器)和劍的持有者：出生、毀滅和存在的因。你是上帝，上帝啊：除你之外，沒有其他至高無上的境界。主啊，你是獻祭者：因為你的腳是吠陀經；你的獠牙是綁住受害者的木樁；你的牙齒裡有祭品；你的口就是祭壇；你的舌頭是火；你身上的毛髮就是祭草。你的眼睛，噢，全能的你，是白天和黑夜；你的頭是一切的座位，梵天的地方；你的鬃毛是吠陀經的所有讚美詩；你的鼻孔都是祭品：哦，你的鼻子是祭品的湯匙；你低沉的聲音是薩摩吠陀的吟誦；你身體就是祭堂；你的關節是不同的儀式；其耳朵具有所有儀式的屬性：你，是永恆的，高大的山，祝你吉祥。我們感激你，穿越了世界，噢，宇宙的形式，是萬物的開始、延續和毀滅：你是至高無上的神。哦，有意識和無意識生物的主啊，請憐憫我們。地球的球體坐落在你的牙尖上，就好像你在荷花漂浮的湖中嬉戲，並帶走了覆蓋著泥土的葉子。天地之間的空間被你的身體佔據，哦，你擁有無與倫比的榮耀，閃耀著遍及宇宙的力量，哦主啊，為了所有人的利益。你是一切的目標：除了你之外沒有其他人，世界的主宰：這就是你的力量，透過它，一切事物，無論是固定的還是可移動的，都被擁抱。現在看到的這個形象就是你的形象，本質上與智慧的合一。那些沒有修習虔敬心的人，對世界的本質有錯誤的看法。無明者，不了解這個宇宙具有智慧的本質，而僅將其判斷為感知的對象，因此迷失在靈性無知的海洋中。但那些懂得真正智慧、心靈純潔的人，會看到整個世界與神聖知識合而為一，與你合而為一，神啊。噢，普世之靈，請保持友善：舉起這個地球，提供受造之物居住。不可思議的本尊，其眼睛如蓮花，給予我們幸福。哦神啊，你被賦予了善良的品質：Govinda(戈文達)，為了普世的利益，請舉起這個地球。賜我們幸福吧，蓮花眼啊。願您的創造，利益於地球。向你致敬。賜我們幸福吧，蓮花眼啊。 』」
Parāśara said:—
The supreme being thus eulogized, upholding the earth, raised it quickly, and placed it on the summit of the ocean, where it floats like a mighty vessel, and from its expansive surface does not sink beneath the waters. Then, having levelled the earth, the great eternal deity divided it into portions, by mountains: he who never wills in vain, created, by his irresistible power, those mountains again upon the earth which had been consumed at the destruction of the world. Having then divided the earth into seven great portions or continents, as it was before, he constructed in like manner the four (lower) spheres, earth, sky, heaven, and the sphere of the sages (Maharloka). Thus Hari, the four-faced god, invested with the quality of activity, and taking the form of Brahmā, accomplished the creation: but he (Brahmā) is only the instrumental cause of things to be created; the things that are capable of being created arise from nature as a common material cause: with exception of one instrumental cause alone, there is no need of any other cause, for (imperceptible) substance becomes perceptible substance according to the powers with which it is originally imbued.
「波羅奢羅說：
至高無上的神如此被頌揚，祂托起大地，迅速將其舉起，並將其置於海洋之巔，在那裡它像一艘巨大的船隻一樣漂浮著，不會從其廣闊的表面上沉入水中。然後，在整平了大地後，這位偉大的永恆神祇用山把它分成了幾部分：他從徒勞地願意，用他不可抗拒的力量，在地球上重新創造了那些因世界毀滅而被摧毀的山。然後，像以前一樣將地球分為七大部分(或大陸)，他以類似的方式構建了四個較低的領域：地球，天空，天堂和聖人領域（Maharloka）。因此，Hari，這位四面神，被賦予了活動的品質，並以Brahmā(梵天)的形象完成了創造：但他（Brahmā）只是創造事物的創造性；能夠被創造的事物源自於作為共同本質的自然：除了一個單獨的創造性之外，不需要任何其他原因，因為（不可察覺的）物質根據其所具有的力量而變成可感知的物質最初本質。」