Bharadvāja, filled with deep curiosity, approached the venerable sage Bhṛgu, who was seated in serene composure. With humility, he asked, “By whom was this world created, composed of earth, fire, and wind? How are purity and impurity determined in these elements? How is the rule of dharma and adharma established among them? Please, from this world to the next, reveal everything to me.” Thus, the scripture recounts that Bharadvāja questioned Bhṛgu, seeking to dispel his doubts. He inquired further, “O bestower of honor, how does liberation arise from saṃsāra for the soul? The relationship of master and servant is ever maintained—yet, the delight of the worlds is said to be without qualities and without stain. How can such a Supreme Self, so difficult to comprehend due to the veils of time and power, ever be known? And how can the individual soul, which transcends individuality, attain union with Brahman?” Thus, when Bharadvāja voiced his questions, the Blessed Lord addressed him. He spoke of that which was once known as the Mind-born, renowned among the great sages—described as the Unmanifest, eternal, imperishable, and undecaying. From this principle, the god first created the Great One, known by name. From space, water arose; from water came fire and wind. Then, the self-born one fashioned a divine, radiant lotus. This being is known as Ahaṃkāra, the source and soul of all beings. The mountains are his bones; the earth’s soil and ink are his marrow. The wind is his breath, fire his energy, and the rivers his veins. The sky forms his head above, the earth his feet, and his arms stretch out as the directions. This is that Blessed Lord Viṣṇu, renowned as Ananta. From him, the universe then arose, as you have questioned, O seeker. What other measures are there? Let your doubt be removed with truth. That delightful realm, filled with many supports, cannot be attained by you, for there the gods themselves shine, radiant like the sun and blazing with the brilliance of fire. Because of its difficulty and boundlessness, O giver of honor, you ask me to explain. This space is restrained, yet immeasurable even by the gods. It is said that water lies at the end of darkness, and at the end of water is fire. Beyond that is again space, and at the end of space, again water. Even the deities find it difficult to comprehend the nature of fire, wind, and water. These elements are like space, divided only by the discernment of truth. Just as a measure is established in the three worlds and in the ocean, so too is the movement of the Siddhas and the gods limited. All is according to the name and nature of the great-minded one. Who else is able to know these mysteries, even if another of similar kind exists? Brahma, the embodiment of Dharma, is the foremost and supreme progenitor. You speak of Brahma, the ancient one; I, too, am in doubt about this. For the purpose of his seat, the earth is called the lotus. Seated at its center, Brahma creates the worlds—he is the creator of the universe. Brahma is situated in the middle of Meru; outside of that, O best of the twice-born, the worlds unfold.