Fearing the decline of righteousness, the devoted Jaratkaru pondered deeply: “If I do not wake my husband, the time for the evening rites will slip away unused.” She reasoned that it was better to be abandoned than to allow dharma to be destroyed, for the loss of righteousness leads souls into suffering and repeated birth. With this noble resolve, the young woman gently awakened the sage, saying, “O virtuous one, the hour of twilight has come—arise, arise!” The sage Jaratkaru rose, but anger stirred in him. He said to her, “Because you have disturbed my sleep, I am leaving. Return now to your brother’s house.” Trembling, she replied, “O one of immeasurable radiance, if you abandon me, how will the purpose for which my brother gave me to you be fulfilled?” The sage, now calm, simply answered, “So be it.” Thus abandoned, she made her way back to the abode of her brother Vasuki. When Vasuki questioned her, she faithfully recounted her husband’s words: “He said, ‘So be it,’ and then, that best of sages departed.” Hearing this, Vasuki reflected, “The sage speaks truth,” and, trusting his sister, gave her shelter in his home. After some time, O best of the Kurus, a son was born to the sage Jaratkaru and Vasuki’s sister. This child became renowned as Āstīka. It was by this sage of pure soul, O king, that your great sacrifice was protected—for he acted to safeguard his mother’s lineage. Indeed, O king, you have performed a blessed deed: you honored this sage, Āstīka, born in a noble family of wandering ascetics, the son of Vasuki’s sister. May well-being be yours, mighty-armed one! You have now heard the entire story of the Bhāratas, you have given many gifts, and honored the sages as well. Yet, O best of kings, even with countless virtuous deeds, your father did not attain heaven, nor was your whole lineage purified by your actions alone. Therefore, O king, establish a grand temple for the Goddess with devotion. By this act, O Janamejaya, all success will surely be yours. When Śivā, the great Goddess, is worshipped with supreme devotion, she bestows every perfection, brings prosperity to the lineage, and ensures the stability of the kingdom. Having performed the Goddess-sacrifice according to the proper rites, O best of kings, now listen to the supreme Purāṇa called the Śrīmad Bhāgavata. I shall cause you to hear this most sacred story, which delivers from worldly bondage, is divine, and filled with many flavors. There is no Purāṇa on earth more worthy of hearing than this, O king, nor any worship greater than that of the Goddess’s lotus feet. Blessed, wise, and fortunate are those in whose hearts the Goddess always dwells, overflowing with love. On the other hand, those who have not always worshipped the great Māyā, the ever-compassionate Mother, are seen to be greatly afflicted in this world. O king, all the gods beginning with Brahmā are always intent on worshipping her—who, then, would not serve the great Mother? Whoever listens daily to this Purāṇa, perfectly declared by the Goddess to Viṣṇu, attains all desires. By hearing this, O king, peace will arise in your mind, and your ancestors will gain undiminishing heaven. Janamejaya then spoke: “O Lord, you have spoken of the great sacrifice called Ambā. Who is she? How did she arise, where, and for what reason? What are her qualities? What is the true nature of her sacrifice, and what is its proper form? Tell me the procedure, O all-knowing one, ocean of compassion. Also, describe in detail the origin of the universe, as it is said, and as you know it fully, O best of the twice-born. I have heard of three gods—Brahmā, Viṣṇu, and Rudra—who are endowed with qualities and perform creation, preservation, and destruction. Are these great souls independent, O descendant of Parāśara, or are they dependent on another? Are they subject to death and fate, or are they of the nature of existence, consciousness, and bliss? Are they connected with the elements, or untouched by the threefold miseries? Are these mighty lords of the gods under the control of time, or not? How did they arise, and for what reason? This is my doubt. Are they subject to joy and sorrow, joined with sleep and laziness? Are their bodies composed of the seven elements, or otherwise? Of what substances are they made, with what qualities and senses? What is their enjoyment, and what is the measure of their lifespan? Tell me also their places of residence and their powers—I wish to hear this story from you in detail, O Brahman.” Vyāsa replied: “O king, you have asked a profound question regarding the origin and purpose of Brahmā and the others. This very question was once asked by me to the sage Nārada. Astonished, he rose and replied—listen, O king. Once, I saw the tranquil sage Nārada, knower of all, best versed in the Vedas, standing on the bank of the Ganga. Seeing him, I was filled with joy, and I fell at the feet of the sage. By his command, I sat nearby on a noble seat. After hearing words of blessing, I questioned him, the son of Brahmā, who was absorbed in contemplation on the solitary, fine-sanded bank of the Jahnavi. I asked: ‘O wise sage, in this vast universe, who is declared to be the supreme creator? Tell me this in detail. From what did this universe arise? Is it impermanent or eternal? Please explain this, O foremost of the twice-born.