Listen, O wise one, to the wondrous account of the Lord and His eternal nature, as told in the sacred Brahmavaivarta Purana. The Supreme Lord, whose glory is beyond measure, upholds the entire universe upon a mere portion of His thousand-headed form, so small that it is likened to a mustard seed. Yet, the pure fame of the Lord of Goloka, the highest realm, remains hidden—neither the Vedas nor the Purāṇas fully reveal His splendor. In every world and abode, Brahmā, Viṣṇu, and Rudra are ever present, fulfilling their divine roles. But it is He, the creator of Brahmā himself, who initiates creation, having first established eternal nature, the universal mother. This nature, which is truly the form of Brahman, is not separate from Him; through her, the eternal Lord brings forth all existence. She is Nārāyaṇī, the supreme, eternal power of the Supreme Person and the Supreme Self. Thus, the Lord instructs, “Go now, dear child, and perform the marriage; act according to your father’s command.” For he who honors his wife with garments, ornaments, and sandalwood paste, invokes the divine presence within her. Through her power of illusion, the Supreme Woman appears in every universe, manifesting in countless forms. This divine woman, when worshipped, becomes a devoted wife and mother, faithfully caring for her husband and children. She is the original nature, embodying the fullness of Brahman, the goddess who presides over life-breath and belongs to Krishna, the Supreme Self. Lakshmi, beloved of Narayana, is the embodiment of all prosperity; Savitri, mother of the Vedas, is worthy of worship and dear to Brahma. Thus concludes the thirtieth chapter, “Description of the Nature of the Lord’s Praise,” within the Brahma-khanda of the Brahmavaivarta Purana, as spoken in the dialogue between Sauti and Shaunaka. Now, salutations to Shri Ganesha. In the act of creation, Savitri is remembered as nature in fivefold form. But who is she, and how did she appear? Who among the wise knows her story? How is her worship to be performed? Narayana spoke: “I will share a little of what I have heard from Dharma. The prefix ‘pra’ denotes excellence, and ‘kṛti’ signifies creation. In the scriptures, ‘pra’ marks superior quality and excellence in sattva. She whose nature consists of the three qualities—sattva, rajas, and tamas—is endowed with all powers. ‘Pra’ comes first, and ‘kṛti’ means creation. By means of yoga, the self became twofold in the process of creation. She is of the nature of Brahman, eternal and everlasting illusion. Therefore, the supreme yogi does not distinguish between female and male. By the will of Shri Krishna, who acts according to His own desire, and with His intention to create, the fivefold acts of creation occur in various forms. Ganeśa’s mother is Durgā, who is the form and beloved of Śiva. She is always worshipped by Brahmā, the other gods, sages, and Manus. She bestows fame, auspiciousness, righteousness, prosperity, truth, and merit. She is devoted to rescuing those who are distressed, poor, or have sought refuge. She is the embodiment of all powers and the constant energy of the Lord. Her qualities are many: intelligence, sleep, hunger, thirst, shadow, lethargy, compassion, and memory; contentment, nourishment, Lakṣmī, livelihood, and motherhood as well. The scriptures describe her qualities, though only briefly, according to tradition. She who is the embodiment of pure sattva, Padmā, belongs to the Supreme Self. She is beautiful, restrained, exceedingly peaceful, virtuous, and the source of all auspiciousness. Detached, yet affectionate to her husband, she is foremost among all and devoted to her spouse. She is the essence of all crops and the form of sustenance for all living beings. Thus is revealed the sacred nature of the Lord’s praise and the eternal feminine, whose powers sustain and nourish the universe.