Hear now the sacred tale, as it was directly spoken by Nārāyaṇa himself—a story to be recited with devotion. This Purāṇa, possessing the five traditional characteristics, recounts also the genealogies of great lineages. Among the revered Purāṇas are the Śaiva, Bhāgavata, Bhaviṣya, and Nārada Purāṇas, as well as the Laiṅga, Vārāha, Skānda, and Vāmana Purāṇas. The eighteenth is known as the Brahmāṇḍa Purāṇa. Having briefly heard of these eighteen Purāṇas, O twice-born, know that the third, the Skānda Purāṇa, is said to have been spoken by Kumāra himself. There is also a wondrous Purāṇa spoken by the sage Durvāsas, and another by Nārada. The Brahmāṇḍa, Varuṇa, and the one called Kālika are counted among them as well. Another Purāṇa was spoken by Parāśara, and yet others by Marīchi and Bhṛgu. The sacred collections are thus established in fourfold form, according to their divisions, and there are four holy Saṁhitās, which bestow righteousness, desire, and liberation. Within this Purāṇa, the number of verses amounts to six thousand. All the greatness of Brahman, the Supreme Lord, is revealed within, along with the accounts of lineages and the divine, holy stories that arise incidentally. Now, I shall relate that which was formerly told by Vyāsa. Long ago, the gods, desiring to obtain the nectar of immortality, made Mandara the churning rod and churned the ocean of milk. The Supreme Lord, wishing for the welfare of the gods, bore the weight of Mandara. The gods beheld Viṣṇu, the imperishable one, who had taken the form of a tortoise to support the mountain. The blessed Viṣṇu, the Supreme Person, took hold of the churning rod himself. At that time, the gods, deluded along with Śakra (Indra), approached Śrī (Lakṣmī) and asked, “Who is this goddess with wide eyes? Tell us truly, as we inquire.” Having looked upon the goddess, Nārada and the other sinless sages spoke: “O beloved, this is endless Māyā, by whom the whole world is deluded.” The goddess herself declared, “I delude, O best of the twice-born; I devour, and I create. Yet, those who know and discern the self can cross over this vast delusion. Brahmā, Īśāna, and all the other gods—their powers belong to me. Even before, in the auspicious age, from me arose Padmavāsinī, the goddess of fortune. She, as Mohinī, shines with the brilliance of millions of suns and bewilders all embodied beings. This Māyā must be overcome, as must all other embodied beings on earth. Who can cross this Māyā, so difficult to conquer and fashioned by the gods?” The goddess continued, “There is a distinguished twice-born sage, renowned as Indradyumna. Having received the divine Saṁhitā from my own mouth, he led the foremost sages. Recognizing those sages as established in my power, he sought refuge in me alone. He is known as Indradyumna; you remember your previous birth. Having attained that knowledge belonging to me, you will enter into me at the end. When the interval of Vaivasvata has passed, you will enter me for the sake of your task. In accordance with the law of time, you will be with me on Śvetadvīpa. By my command, O best of sages, you were born again in a family of Brāhmaṇas. That which is known as Brahman, the supreme, is concealed in the forms of knowledge and ignorance.” Thus, the tale unfolds, revealing the mysteries of the Purāṇas, the power of Māyā, and the supreme knowledge of Brahman.