Vaishampayana said:—Having been thus worshipped by the Rishis the Lord entered into the celestial habitation of Brahmā, the hermitage of Nārāyana as described in the Puranas (1). Having honored delightedly all those Rishis and bowed unto the Prime Deity the Lotus-sprung Brahmā he entered into the region mentioned before (2). Having entered the Narayana hermitage which was so named after Him the Lord left off all his weapons (3). He saw there his own abode resembling an ocean, filled with the gods and the immortal Rishis (4). That abode was covered with Samvartaka and other clouds, enshrouded with the darkness of the starry region and was beyond the reach of the gods and demons (5). There the winds do not blow and the sun and the moon do not shine. It was enveloped with the effulgence of the body of the Lotus-navelled Deity (6). Entering there, carrying matted locks and being thousand-headed the Lord began to make arrangements for lying down (7). The death-like sleep, having dark eyes and being informed of the last days of men, appeared before that high-sould deity (8). On account of his acquiring a mastery over his senses, Hari, the foremost of those observant of vows, laid himself on a celestial bed cool like the water of the Ocean (9).¹⁷¹ The Rishis and the Gods began to worship the great Omnipotent Vishnu, thus gone to sleep for the creation of the universe (10).¹⁷² When he was asleep there sprang from his navel a lotus, highly effulgent like the sun (intended for the) seat of the Patriarch Brahmā, who is both the beginning and the end (11). That lotus had a thousand petals, a beautiful hue, was tender and well-adorned. Raising up his hand which is the thread of the pristine desire the great Muni Brahmā whirls the wheel of the changes of all the worlds brought about by time (12).¹⁷³ From his mouth the Patriarchs come out shaken by the wind of his breath. Sometimes they fall down and sometimes they go up (13). Human beings, thus created by him, are again divided by Brahmā into four orders. And then by performing works laid down in the Vedas they reach their respective goals (14). Even Brahmā himself and the immortal Rishis cannot understand Vishnu, thus engaged in the Yoga of sleep and covered with _Tamas_¹⁷⁴ (15). Those Brāhmana saints, headed by the Grand-father, cannot find out when Nārāyana is asleep and when he does sit up on his bed (16). Who is awake in this body? Who is asleep? Who, being capable, does not perform a work? Who enjoys the various objects of pleasure? Who is effulgent? And who is subtler than the subtle itself (17)?