O sage, tell me—are the gods themselves subject to joy and sorrow? Do they experience sleep and laziness? Are their bodies made from the seven elements, or are they of another nature? Of what substances are they composed, with what qualities and senses? What is their enjoyment, and how long do they live? Please, describe also their abodes and their powers; I long to hear the full story from your lips, O Brahman. Vyasa replied, “O King, you have raised a most challenging question—the origin of Brahma and the others, and the reasons behind their existence. Once, I too was troubled by such doubts, and I put these very questions to the great sage Narada. Astonished, he rose and answered me—listen, O King, as I recount what transpired. Once, at a certain time, I saw the tranquil sage Narada, the knower of all, deeply learned in the Vedas, standing quietly on the bank of the sacred Ganga. Filled with joy at the sight of him, I bowed at his feet. By his command, I sat near him upon a noble seat. After we exchanged words of blessing, I asked him, the illustrious son of Brahma, who sat absorbed upon the solitary, fine-sanded bank of the Jahnavi. ‘O wise sage,’ I began, ‘in this vast universe, who is declared to be the supreme creator? Please tell me in detail. From what did this universe arise? Is it impermanent or eternal? Please explain this, O foremost of the twice-born. Is this the work of a single creator, or of many, or otherwise? If there is no creator, how can there be an effect? This contradiction troubles me. Caught in a multitude of doubts, I ask you to lift me up, for I am lost in endless alternatives in this vast world.’ ‘Some,’ I continued, ‘say that Shankara is the cause of causes—Sadashiva, the great god, untouched by creation or dissolution. He is complete in himself, the lord of the gods, composed of the three qualities, pure and the remover of obstacles; he is the savior from worldly existence, eternal, and the very cause of creation, preservation, and destruction. Others praise Vishnu as the Lord and master of all, the supreme Self, unmanifest and endowed with all powers. He grants enjoyment and liberation, is ever-peaceful, the origin of all, facing all directions, all-pervading, the refuge of the universe, without beginning or end—Hari. Still others declare the creator—Brahma—as the cause of creation, the knower of all, the mover of all beings. He is the four-faced lord of the gods, born from the lotus springing from the navel, the mighty one, creator of all worlds, dwelling in the world of truth. Some speak of the sun as the lord of all, as taught by the Vedic teachers, and praise him tirelessly, morning and evening. Others, in their sacrifices, worship Vasava—the thousand-eyed Indra, god of the gods, the powerful lord of all. He is the lord of sacrifice, lord of the gods, lord of the three worlds, husband of Shaci, the enjoyer of sacrifice, drinker of soma, beloved of soma. Still others worship Varuna, Soma, Agni, Vayu, Yama, Kubera the giver of wealth, and Ganesha as well—Heramba, the elephant-faced one, fulfiller of all tasks, bestower of success by remembrance, giver of desires, supreme among wish-granters. Some teachers declare Bhavani as the giver of all aims, the primordial Maya, the great power, Prakriti who follows Purusha. United with Brahman, she is the cause of creation, preservation, and destruction—the mother of all beings and of the gods as well. Beginningless and endless, complete, pervading all creatures, she is the sovereign of all worlds, both with and without qualities, and always auspicious. They speak of her as Vaishnavi, Shankari, Brahmi, Vasavi, Varuni, Varahi, Narasimhi, and the wondrous Mahalakshmi—she who is the Mother of the Vedas, the steadfast knowledge that upholds the tree of existence, the destroyer of all suffering, and the fulfiller of all desires by remembrance. She grants liberation to those who seek it, fulfills the wishes of those who desire results, is beyond the three gunas, and yet causes their expansion. Both with and beyond qualities, those who seek results meditate upon her. Truly, she is stainless, formless, untouched, and without qualities. The great sages declare that Brahman is formless and all-pervading; in the Vedas and Upanishads, it is sometimes described as composed of light. The Purusha, they say, has a thousand heads, a thousand eyes, a thousand hands and ears, a thousand faces, and a thousand feet. The supreme space is said to be the foot of Vishnu; the wise declare it pure, stainless, and peaceful. Others, learned in ancient lore, call him the Supreme Person; yet others say he is not one alone, but ever the Lord and Master. Some claim this entire universe is without a Lord, never created by any master, and that the world is inconceivable. They say it always exists without a Lord, arising from its own nature; the non-agent is Purusha, and she is Prakriti. Thus speak the Sankhya sages, such as Kapila, and from these many doubts and uncertainties arise. O great sage, my mind, afflicted by these alternatives, cannot remain steady regarding the distinction between dharma and adharma. What is dharma, and what is adharma? No clear mark is found. The gods, born of the quality of sattva, are established in truth and righteousness, yet they are oppressed by wicked Danavas. Where, then, is the order of dharma? Even the Pandavas, my descendants, established in dharma and good conduct...’ Thus, I poured out my doubts and confusion to the wise sage Narada, seeking clarity in the midst of these many teachings and contradictions.