Sūta, with deep humility and joy, addressed the assembled sages: “I am truly blessed, most fortunate, and purified by the company of noble souls like you, for you have inquired about the supremely virtuous Purāṇa, renowned in the Vedas. Now, I shall explain that which is endorsed by the very essence of all the Vedas—the supreme secret hidden within all scriptures and Āgamas. Having bowed with reverence to those beautiful lotus feet—the giver of liberation to yogis, forever worshipped by Brahmā and other deities, praised and meditated upon by the greatest sages—I shall narrate in detail the glorious Purāṇa, filled with many flavors and teachings. That which the Vedic path calls ‘knowledge’ is the primal, supreme Power—she who knows all, who skillfully severs the bonds of existence, who abides within all beings. Though difficult to know for those with impure minds, she becomes the object of meditation for the wise. By her own power of the three qualities, she created this entire world, both manifest and unmanifest; she sustains the universe and, at the time of dissolution, she withdraws it and delights in solitude. In my heart, I remember that Mother of all beings. It is well known, as told by the Purāṇikas and those learned in the Vedas, that Brahmā creates all this. Yet, it is said that he is born from the lotus arising from Viṣṇu’s navel; thus, he creates, but is not independent. At the time of dissolution, Viṣṇu lies upon Śeṣa, and from his navel the lotus springs forth, from which Brahmā is born. The thousand-headed serpent becomes the support. But how did that Lord, the slayer of Mura, come to be awakened? The water of the single ocean is the very essence, but without a vessel, even essence cannot remain. She, the Power present in all beings—I take refuge in that Mother of all. When Viṣṇu, his eyes closed in yogic sleep, was seen 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 all qualities, I shall narrate the entire Purāṇa. May the sages here listen. The supreme, virtuous Purāṇa, called the Śrīmad Bhāgavata, contains eighteen thousand well-composed verses. It is divided into twelve auspicious books, or skandhas, composed by Kṛṣṇa; its chapters are three hundred in total, amounting to eighteen tens. The first book has twenty chapters, the second twelve, the third thirty, and the fourth twenty-five. The fifth contains thirty-five chapters, the sixth thirty-one, and the seventh forty. The eighth details the enumeration of principles; the ninth, fifty chapters; and the tenth, thirteen as declared by the sage. The eleventh book describes twenty-four chapters, and the twelfth, O best of sages, has fourteen. Thus, the numbers of chapters in this Purāṇa have been stated by the great soul, and the total is proclaimed as eighteen thousand. The five marks of a Purāṇa are: creation, dissolution, genealogies, the ages of Manus, and the accounts of dynasties. She who is always beyond qualities, eternal, all-pervading, ever-auspicious, accessible through yoga, the support of all, and established as the fourth state—her powers are of three kinds: sattvic, rajasic, and tamasic. These goddesses are Mahālakṣmī, Sarasvatī, and Mahākālī. The embodiment of these three powers, for the purpose of creation, is what the learned call ‘creation.’ From them arise Hari, Brahmā, and Rudra, remembered as the origins of preservation, creation, and destruction. The genealogies of kings born from the moon and sun are recounted, as are the dynasties of Hiraṇyakaśipu and others. The accounts of the Manus, beginning with Svāyambhuva, are described with their respective ages and times. The narration of their dynasties is called ‘the history of dynasties’; these, O best of sages, are the five characteristics of a Purāṇa. The Bhārata, composed by the sage, consists of one hundred thousand and a quarter verses; it is called ‘Itihāsa,’ the fifth Veda, and is accepted as such. At this, Śaunaka spoke: “O Sūta, tell us in detail which are those Purāṇas, and how many there are. We wish to hear, O all-knowing one. We, the dwellers of Naimiṣāraṇya, are fearful of the age of Kali; here, by the command of Brahmā, a mental wheel was given to us. He instructed us to follow wherever its rim would go, and the place where the rim falls apart is considered holy. There, the entrance of Kali will never occur; let us remain there until the return of the age of truth. Hearing his words, we took that instruction and swiftly set out, desiring to see all lands. After departing, as the wheel rolled here, its rim broke before our eyes; therefore, this place is called Naimiṣa, the supremely holy field. The entrance of Kali is not permitted here; thus, I have established this place with the sages and assemblies of accomplished ones, who, being great souls, are fearful of Kali. Here, sacrifices are performed without the slaughter of animals, using offerings such as rice cakes and the like; this practice should be maintained until the coming of the Satya Yuga. By the conjunction of fortune, you, Sūta, have arrived here in every way. Today, narrate the Purāṇa, which is purifying and approved by Brahmā. O Sūta, we are eager to listen, and you are wise to speak; we are free from other occupations and united in mind. May you be long-lived and free from the threefold afflictions; today, narrate the auspicious and meritorious Bhāgavata Purāṇa. In it, with due procedure, the description of dharma, artha, and kāma is given; and, having obtained knowledge therein, liberation is taught by the sage. That purifying narrative, told by the sage Dvaipāyana, is never tiresome to us, O Sūta; we delight in hearing that wondrous story. It is the sole vessel of all virtues, the pure and wondrous play of the Mother of all worlds, the destroyer of all impurities, and the root of all desires.