Om, om. In this world, whenever worship is performed—whether to Brahmā, the Sun, Viṣṇu, or Śiva—if it is done without distinction, then truly, all that moves and does not move is honored in that worship. The supreme abode of Brahmā and the others, the very foundation of the three, is established in the form of the Veda. Therefore, Pūṣan is to be worshipped with particular diligence. Thus, with fire and the brahmins placed at the forefront, one should honor them through gifts, vows, fasting, recitation, offerings, and other such acts. For the one who is devoted to sacred rites, who holds the Vedānta, the śāstra, and the smṛti dear, and who always fears wrongdoing, there is nothing—here or in the next world—that remains unattainable. Now, O Sūta, tell us in detail and in order the enumeration of the Purāṇas, and also the complete law of giving, properly and sequentially. Listen to this very teaching, spoken in the Purāṇas by the Primeval Person, the Soul of the Universe, to Manu. In the beginning, the Purāṇa was remembered by Brahmā as the first of all scriptures. From his mouths, the Vedas were then brought forth. At that ancient time, in a previous cycle, there was only one Purāṇa—vast as a hundred crores of verses, a holy means to the three aims of life, and untouched by sin. When the worlds were consumed by fire, I, in the form of a horse, gathered together the limbs—the four Vedas and the extensive Purāṇa. Taking up also Mīmāṃsā and Dharmaśāstra, I composed them anew. Again, in the form of a fish at the beginning of the next cycle, I dwelt in the ocean of waters and recounted all this. Hearing it from me, the four-faced Brahmā spoke it to the sages and the gods. Thus, the Purāṇa became the source of all scriptures. But, O king, as time passed and people ceased to accept it in its original vastness, I assumed the form of Vyāsa in every age, and in each Dvāpara Yuga, I condensed it into four hundred thousand verses. Dividing it into eighteen parts, I made it manifest in this world. Even now, in the world of the gods, it exists in its original, immense form of a hundred crores. Here, its meaning is contained in four hundred thousand verses in summary, and the eighteen Purāṇas are now spoken of. I shall name them for you, O best of sages, as they were once declared by Brahmā to Marīci. First is the Brāhma Purāṇa, said to have thirty thousand verses. Whoever writes it out and gives it, along with a cow and water, on the full moon of Vaiśākha, is honored in Brahmā’s world. When the world was a golden lotus, the Purāṇa based on that account is called the Padma by the wise; the Padma Purāṇa is said to have fifty-five thousand verses. Whoever gives this Purāṇa, accompanied by a golden lotus and sesame seeds in the month of Jyeṣṭha, obtains the fruit of an Aśvamedha sacrifice. That Purāṇa which Parāśara spoke, concerning the account of the Boar Epoch and all dharmas, is known as the Vaiṣṇava. Whoever gives it, together with a cow and clarified butter, on the full moon, with a purified mind, attains the realm of Varuṇa; the wise know this Purāṇa to contain twenty-three thousand verses. In the context of the Shvetakalpa, Vāyu spoke about dharmas, and where that Vāyu-related Purāṇa is, endowed with the greatness of Rudra, it is said to be twenty-four thousand verses. In the month of Śrāvaṇa, on the Śrāvaṇa full moon, whoever gives this, along with a cow and jaggery, joined with a bull, to a householder Brahmin, that purified soul dwells in Śiva’s world for one kalpa. Where, with reference to Gāyatrī, the expanse of dharma is described, along with the slaying of Vṛtrāsura, that is called the Bhāgavata. In the midst of the Sarasvata Kalpa, the deeds of the best of men are recounted in the world—this is the Bhāgavata. Whoever, after writing it, gives it together with a golden lion, on the full moon of the month of Bhādrapada, attains the highest state; this Purāṇa is declared to be eighteen thousand verses. Where Nārada spoke of dharmas and those based on the great kalpas, that is called the Nāradiya, numbering twenty-five thousand verses. On the fifteenth day of Āśvina, one who gives it, together with a cow, attains the highest perfection, which is otherwise difficult to obtain again. Where, with reference to omens, the inquiry into dharma and adharma is explained in response to the questions of sages by those who practice dharma, all this was narrated in detail by Mārkaṇḍeya. That Purāṇa, numbering nine thousand verses, is called the Mārkaṇḍeya. Whoever, after copying it, gives it together with a golden elephant during Kārtika, obtains the fruit of the lotus sacrifice. That which, concerning the Īśāna Kalpa and its account, was spoken by Vasiṣṭha to Agni is called the Agneya. Whoever, after writing it, gives it together with a golden lotus in the month of Mārgaśīrṣa, according to rule, along with a cow and sesame seeds—this Purāṇa, numbering sixteen thousand verses, bestows the fruit of all sacrifices; whoever gives it is honored in the world of the gods. Where, with reference to the greatness of the Sun, the Four-faced One, in the context of the Aghora Kalpa’s account, narrated to Manu the maintenance of the world and the characteristics of beings—this Purāṇa, consisting of fourteen thousand five hundred verses and mostly concerning future events, is called the Bhaviṣya. Whoever, in the month of Pauṣa, on the full moon, without envy, gives it together with a pot of jaggery, obtains the fruit of the Agniṣṭoma sacrifice. That which, concerning the Rathantara Kalpa, was related by Sāvarṇi to Nārada is the supreme glory of Kṛṣṇa. Where the account of Brahmā and the Boar is repeatedly described, that is called the Brahma-vaivarta Purāṇa, consisting of eighteen thousand verses. Whoever gives the Brahma-vaivarta Purāṇa on an auspicious day at the full moon in the month of Māgha is honored in the world of Brahmā. Thus, the Purāṇas, born from the wisdom of the ancient seers, were divided, cherished, and given as gifts, each bringing great merit to the giver and preserving the sacred knowledge for all ages.