After the passing of Krishna, the noble Brahmins entered the funeral fire, and Krishna’s devoted wife followed her beloved husband’s path. Arjuna, the valiant Partha, performed the funeral rites for Hari, for Rama, and for all the others, including the Vrishnis. With deep virtue, he offered what he could—roots, tubers, and fruits—as he honored the departed, for there were no other materials available. When all was completed, Arjuna and his brothers themselves departed for heaven. Thus, in brief, is recounted the conclusion of Krishna’s earthly deeds—Krishna, whose actions were ever pure and untainted. Know that the appearance and dissolution of such a great soul occur solely by his own will. This, O twice-born sages, is the history of the kings of the Soma lineage. Whoever recites or listens to this account, or causes Brahmins to hear it, surely attains the world of Vishnu, with no need for further doubt or deliberation. Then, the sages addressed Suta: “O Suta, you have only indicated the primordial creation, but not described it in detail. Now, O virtuous one, please narrate it fully.” Suta replied: Maheshvara, the great god, exists beyond both Prakriti (Nature) and Purusha (Spirit). He is the supreme soul, the lord of all sages. From Him arose the unmanifest, the supreme cause, known as Pradhana or Prakriti, as declared by those who contemplate the ultimate reality. This unmanifest is without scent, color, or taste; it is free from sound and touch, ageless, constant, imperishable, and eternal, ever abiding in its own nature. It is the womb of the world, the great element, the supreme, eternal Brahman—the form of all beings, set in motion by the Lord’s command. This unmanifest is without beginning or end, unborn, subtle, and possesses the three qualities (gunas). It is the source and imperishable; unknowable and unmanifest, it existed at the beginning, even before Brahma. All this creation was pervaded by it, by Shiva’s will, when the three qualities were in perfect equilibrium, in an undivided, darkness-filled state. At the time of creation, from Pradhana, under the guidance of the knower of the field, and through the stirring of the qualities, the Great Principle (Mahat) manifested. This Great Principle, subtle and enveloped by the unmanifest and predominated by sattva, at first revealed only pure existence. The mind and the Great Principle are to be understood as one, and this is remembered as the cause. Then, the subtle mark (linga) arose, again presided over by the knower of the field. From this arose the forms of dharma and others, the causes for the truth of the world. The Great Principle, being stirred by the desire to create, brought forth creation. Mind, the Great Principle, intellect, Brahma, prior understanding, fame, lordship, wisdom, consciousness, memory, awareness, and the Lord of the universe—thus are these remembered, all arising from the Great Principle. Because it contemplates the actions and fruits of all beings, and because of its subtlety and differentiation, it is called mind. Being the eldest among principles, vast and greater even than the specific qualities, it is called the Great (Mahan). It bears honor, considers distinctions, and perceives divisions; and because the person is connected to enjoyment, this is called mind (mati). Because of its greatness and capacity to expand, and as the support of all entities, upholding all beings, it is called Brahma. Because it fills and leads all the gods to their true nature through grace, it is also called Puri (the Filler). Here, the person understands all entities and what is beneficial; and because he causes understanding, he is called Buddhi (intellect). Because recognition and direct experience arise from him, and because enjoyment is established in knowledge, he is called Khyati (perception). Because he is known through his qualities, such as knowledge and others, in many ways, the designation Mahat is also called Khyati (fame or recognition). Because the great self directly knows everything, he is called Ishvara (Lord); and because he is accompanied by knowledge, he is called Prajna (wisdom). Because he gathers forms such as knowledge and the many results of actions for the sake of enjoyment, he is called Citti (consciousness). Remembering all deeds—present, past, and future—he is therefore called Smriti (memory). Because he attains complete knowledge and the highest greatness, the knower and the knowing are both called Samvid (awareness). Because he exists everywhere and finds everything within himself, sages call him Samvid (consciousness). They say knowledge arises from knowing; the Lord is the abode of knowledge. Because of subjugation and other limitations, the wise call him Ishvara (Lord). With words expressing various meanings, the supreme and unsurpassed principle has been explained by those who know the nature of reality and by those devoted to the divine. The Great Principle (Mahat), impelled by the desire to create, brings forth creation. Its two functions are intention (sankalpa) and determination (adhyavasaya). From the three qualities, when rajas prevails, arises ego (ahankara); and enveloped by the Great, creation begins with the elements, which are external. From that very ego, when tamas prevails, arises the creation of the subtle elements, beginning with the elements, and this is said to be of the nature of darkness. The element-principle, transforming, first produced sound alone; from that arose space (akasha), whose characteristic is sound. Space, characterized solely by sound, then gave rise to air (vayu), which possesses the attribute of touch, enveloping sound. From air, light (tejas) was born; its attribute is form, and air, possessing only touch, enveloped form. Light, undergoing transformation, produced taste, and from that, waters (apah) came into being, which possess all tastes. Waters, characterized solely by taste, were enveloped by fire, which possesses only form. Waters, undergoing transformation, produced smell. Thus, from the unmanifest, through the will of the Lord and the interplay of the qualities, the subtle and gross elements of creation came forth, each with its own distinct attributes, forming the foundation of the universe as we know it.