Therefore, in this world, there is nothing equal to or greater than this Purāṇa. For this reason, O twice-born sages, the Devī Bhāgavata should always be revered and served. The Supreme Goddess, whom neither Brahmā the Creator, nor Hari (Viṣṇu), nor Śiva, nor even Ananta comprehend in the fullness of her power—indeed, not even their portions or sub-portions can grasp her—what, then, can be said of the other gods? To her, the Mother of the world, I offer my constant reverence. It is by attaining the dust of her lotus feet that Brahmā creates the universe each day, Viṣṇu preserves it, and Rudra dissolves it; no one else possesses this capacity. To her, the Mother of all, I bow again and again. In the radiant realm of Maṇidvīpa, adorned with wells of nectar and groves of celestial trees, stands a house made of wish-fulfilling gems, shining with wondrous beauty. There, the Mother glows, smiling in the heart of Supreme Śiva. Whoever meditates upon her attains both the joys of the world and the ultimate liberation. Worshipped by Brahmā, Īśa (Śiva), Acyuta (Viṣṇu), Śakra (Indra), and the greatest 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 spoke: “O Sūta, most fortunate among men, you are truly blessed, for you have thoroughly studied the auspicious collections of the Purāṇas. The eighteen Purāṇas, O sinless one, were narrated by the sage Kṛṣṇa Dvaipāyana Vyāsa, and you, pure-hearted Sūta, have studied and recited them all, most divine among men. O bestower of honor, all the Purāṇas, endowed with the five characteristics and full of profound secrets, have been learned by you from Vyāsa, the son of Satyavatī. By the merit of our good deeds, you have come to this sacred and excellent place, divine and trustworthy, holy and free from the faults of the Kali age. This assembly of eager sages is gathered here, O giver of merit; therefore, Sūta, recount to us with focused mind the collection of Purāṇas. May you live long, be all-knowing, and free from the threefold miseries. O most fortunate one, narrate today the Purāṇa that is esteemed as equal to the Veda. O Sūta, those who possess ears and other senses but lack discernment in enjoyment 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 wise and meaningful words. 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 as if earless? Therefore, all the twice-born sages here, O gentle one, are assembled in Naimiṣāraṇya, eager to listen and afflicted by the fear of the Kali age. Passing time is regarded in many ways: for the foolish, it is marked by misfortunes; for the wise, by contemplation of the scriptures. 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, reasonings, and vastness. Among these, Vedānta is considered sāttvika, Mīmāṃsā is rājasika, and Nyāya, filled with arguments, is tāmasika. Similarly, the Purāṇas are threefold according to the guṇas and their narratives, and, O gentle one, you have described those endowed with the five characteristics. Among them, the Bhāgavata, the fifth, is holy and esteemed as equal to the Veda; it was previously narrated by you, complete with all characteristics. At that time, it was only briefly mentioned, though supremely wonderful; it grants liberation to those who seek it, and bestows desires and righteousness as well. Now, please narrate that supreme Purāṇa in detail, with reverence; all the twice-born here desire to hear the divine and auspicious Bhāgavata. You, O knower of dharma, truly know the ancient collection of Purāṇas as spoken by Kṛṣṇa, due to your devotion to your teacher and your firm foundation in the quality of sattva. Other teachings, O all-knowing one, we have heard from you and issued from your mouth, yet today we do not attain satisfaction—just as the gods, even after drinking nectar, are never fully satisfied. O Sūta, shame on the nectar that, even when drunk, never grants liberation; but by drinking the Bhāgavata, a man is instantly freed from distress. O Sūta, though we have performed thousands of sacrifices for the sake of drinking nectar, we do not attain peace in any way. The fruit of sacrifices is heaven, but from heaven one falls again; thus, in this cycle of worldly existence, there is ceaseless wandering. O Omniscient One, without knowledge, there is never liberation for people who wander in the wheel of time, which is composed of the three qualities. Therefore, tell us of the virtuous Bhāgavata, full of all flavors, purifying, granting liberation, secret, and always dear to those who seek freedom. Sūta then replied: “I am blessed, I am most fortunate, I am purified by the company of great souls, for you have asked about the supremely virtuous Purāṇa, renowned in the Vedas. I shall now explain that which is approved by the meaning of all the Vedas—the supreme secret of all the scriptures and Āgamas. Having bowed to those beautiful lotus feet, bestower of liberation to yogis, always worshipped by Brahmā and others, praised and meditated upon by the foremost sages, I shall now narrate in detail the glorious Purāṇa, full of many flavors. That which is called ‘knowledge’ in the path of the Vedas is the primal, supreme Power—she is all-knowing, skillful in cutting the bonds of existence, abiding in all beings, difficult to know for those of impure mind, but made the object of meditation by sages. Having created this entire world, both manifest and unmanifest, by her own power of the three guṇas, she sustains the universe; at the time of dissolution, she withdraws it and delights alone. I remember that Mother of all beings in my mind. It is well known that Brahmā creates all this, as told by the Purāṇikas and those learned in the Vedas. But it is said that he is born in the lotus from Viṣṇu’s navel; thus, he creates, but he is not independent. Viṣṇu lies on Śeṣa at the time of dissolution; from his navel, the lotus arises, and from it, Brahmā is born. The thousand-headed one becomes the support here; but how did that Lord, the slayer of Mura, become awakened? The water of the single ocean is of the nature of essence; without a vessel, essence cannot remain. She who is the Power present in all beings—I take refuge in that Mother of all beings. Seeing Viṣṇu, whose eyes were closed in yogic sleep, seated on the lotus, the Unborn one praised that Goddess; I have taken refuge in her. Meditating on that Māyā, endowed with qualities and granting liberation, and also beyond qualities, I shall narrate the entire Purāṇa; let the sages here listen with one-pointed attention.