Hear now the sacred narrative, born from the very words of the scripture, woven as a single, flowing tale: There are those, it is said, who show disrespect during the recitation of this holy story. If, in the midst of the sacred narration, a person utters harsh or cruel words, their fate is grim: they are destined to be reborn as donkeys in this world, and thereafter as kites, wandering in suffering. Those wicked souls who revile the wise—those who know the Purāṇas or the sin-destroying tale—become dogs for a hundred births, without doubt. If one listens to the story while seated on the same seat as the speaker, such a person incurs a sin equal to the gravest transgression, akin to violating the teacher’s bed, and is cast into hell. Those who listen without bowing in reverence are transformed into poisonous trees, and those who listen while lying down are reborn as pythons. Men who never listen to the Purāṇic story at all, after enduring terrible torments in hell, are born as village pigs. Likewise, those who do not approve of the tale or who, out of wickedness, create obstacles for its telling, after suffering in hell for millions of years, are also reborn as village pigs. But see how the scales are tipped by virtue: whoever offers a seat, a vessel, wealth, fruit, clothes, or a blanket to the knower of the Purāṇas attains the abode of Hari. Even giving new silk cloth or an auspicious thread to the very book of the Purāṇa bestows happiness and enjoyment. The merit gained from hearing any Purāṇa is great, but a hundred times greater is the fruit of listening to the Devī Bhāgavata. Just as the Gaṅgā is the holiest among rivers, Śaṅkara among the gods, the Rāmāyaṇa among poems, and the sun among all luminaries; just as the moon brings delight, as fame brings wealth, as the earth is steadfast for the patient, and as the ocean is deep—so too is the Devī Bhāgavata supreme. Among mantras, the Savitri is foremost; for the destruction of sin, remembrance of Hari is best; and among the eighteen Purāṇas, the Devī Bhāgavata shines above all. If, by any means, one listens to this Purāṇa nine times, the results cannot be described; such a person is truly liberated, even while living in this world. Listening to the Devī Bhāgavata destroys ghosts and spirits, grants victory over enemies, and blesses one with sons. Whoever recites or even listens to the Śrīmad Bhāgavata—be it half a verse or even a quarter—attains the supreme state. Know that by the grace of the Goddess herself, half a verse was revealed; through the generations of disciples and their disciples, that teaching was expanded. There is no dharma higher than Gāyatrī, no austerity greater than Gāyatrī, no deity equal to Gāyatrī, nor any law superior to Gāyatrī. She is called Gāyatrī because she protects the chanter; in this Bhāgavata, the secret Goddess is established. Therefore, even the great Purāṇas do not equal a sixteenth part of this Bhāgavata, which brings joy to the Goddess. The Śrīmad Bhāgavata Purāṇa, pure and immaculate, is the true wealth of the brāhmaṇas; here, Nārāyaṇa speaks of pure dharma, the secret of Gāyatrī is revealed, and the splendor of Maṇidvīpa is described; the Goddess herself once sang it to Himavat. Thus, in all the worlds, there is nothing equal or superior to this Purāṇa. Therefore, O twice-born, the Devī Bhāgavata should always be revered and served. Her power is so vast that neither the Creator, nor Hari, nor Śiva, nor Ananta can comprehend its entirety—not even their portions and sub-portions can grasp it; what then of other gods? To her, the Mother of the world, constant reverence is due. It is by attaining the dust of her lotus feet that Brahmā creates the universe each day, Viṣṇu sustains it, and Rudra dissolves it. None else is capable. To her, the Mother of the world, I offer ceaseless reverence. In Maṇidvīpa, radiant with wells of nectar and groves of divine trees, in a house made of wish-fulfilling gems, shining with wondrous beauty, the Mother dwells, smiling in the heart of Supreme Śiva. Whoever meditates upon her attains both enjoyment and liberation. Worshipped by Brahmā, Īśa, Acyuta, Śakra, and other great sages, may she, the presiding deity of Maṇidvīpa, bring welfare to the world. Om. We contemplate that primal knowledge, the embodiment of all consciousness, who may inspire our intellect. At this point, Śaunaka, foremost among the sages, addressed Sūta with reverence: “O Sūta, most fortunate and best among men, you are blessed indeed, for you have thoroughly studied the auspicious collections of the Purāṇas. The sage Kṛṣṇa recounted the eighteen Purāṇas, and you, O sinless one, have recited and studied them as well. “O bestower of honor, all the Purāṇas, endowed with the five characteristics and full of secrets, you have learned from Vyāsa, the son of Satyavatī. It is by the merit of our good deeds that you have come to this excellent and sacred place—a place divine, trustworthy, holy, and free from the faults of the Kali age. “This assembly of sages, eager to hear, is gathered here, O giver of merit. Therefore, Sūta, recount to us with concentration the collection of Purāṇas. May you live long, possess all knowledge, and be free from the threefold miseries. O highly fortunate one, narrate today the Purāṇa, which is esteemed as equal to the Veda. “O Sūta, there are people who possess ears and other senses, but, lacking discernment, do not listen to the Purāṇas; truly, they are deceived by fate. Just as the sense of taste is delighted by the six flavors, so too is the sense of hearing gladdened by words, as recognized by the wise. Even serpents, though they lack ears, are bewildered by the qualities of sound; those who have ears but do not listen—how are they not also earless? “Therefore, all the twice-born here, O gentle one, are assembled in Naimiṣāraṇya, eager to listen, afflicted by the fear of the Kali age. The passing of time is regarded differently: by misfortunes for the foolish, and by contemplation of the scriptures for the wise. “The scriptures themselves are diverse, filled with debates and arguments; the Purāṇas are of three kinds, and the scriptures are of many types—marked by disputation, trickery, pride, and anger, containing various doctrines, reasoning, and expansiveness. Among these, Vedānta is considered sāttvika, Mīmāṃsā is regarded as rājasika, and Nyāya, filled with arguments, is considered tāmasika. In the same way, the Purāṇas are also threefold according to the guṇas and their narratives; and, O gentle one, you have described those endowed with the five characteristics.” Thus, the stage is set for the sacred tale, and the assembled sages, full of devotion and longing, prepare to listen to the supreme story of the Goddess, as it has been handed down through the ages.