I bow in reverence to Shri Krishna, the Lord who, with divine purpose, left behind His own clan. I worship that pure and spotless One, visible only to those whose hearts are cleansed, for He is the eternal establisher of dharma at the dawn of every age. He is beyond all calculation, even across millions of eons; how could gods, demons, or Manus truly worship Him? Yet, insignificant as I am, I offer Him my adoration. How can I, of limited understanding, praise the One whom only the purest souls can approach? Yet, even those burdened by sin are purified by faith in Him—faith alone brings liberation and sanctity. Those who recognize Him as the very embodiment of knowledge, to Him I surrender completely. I worship the primeval, ageless God, the very essence of wisdom. Again and again, I salute Hari, the thousand-headed Lord whose very being is the source of all feeling. I worship Him who stands measuring ten fingers, the timeless Lord beyond decay. I bow repeatedly to that God who is the most secret among all secrets, the Supreme Person who graciously bestows His own abode upon the worthy. Great sages—Narada, Sanandana, and others—have attained that supreme abode through their devotion. Whoever’s soul is purified from all sins reaches the realm of Vishnu. O Sanaka, you who are all-knowing, tell me of these mysteries. For by Him, the entire universe—both the moving and the unmoving—has been pervaded. Assuming the distinctions of various qualities, He manifested the threefold forms. In the midst of these forms stands the seat of Rudra, the force that brings about the world’s dissolution. Some always declare Vishnu as the ultimate truth; others proclaim Brahma. That which is the essence of both existence and non-existence is sung as knowledge and ignorance. When ignorance is perfected, it becomes the very means of suffering, but an intellect absorbed in unity is called true knowledge. When the intellect perceives all as non-different, it destroys worldly bondage. Yet, the world appears as a play of difference—whatever moves and whatever does not—because of the association with the limiting adjunct of ignorance. Just as the power to burn remains within the ember, so too does the divine power remain hidden within all. Some call this power Bhārati, others Girijā, or Ambikā. She is also known as Kaumārī, Vaiṣṇavī, Vārāhī, Indrī, and Śāmbhavī. The great sages declare her as Prakṛti, the primordial nature, and also as the Supreme. She is established everywhere, pervading the manifest and the unmanifest, and she alone is the cause of creation, preservation, and destruction. Therefore, the Supreme God is called eternal. He is the protector, transcending all worlds—the Supreme Person. That which is higher than the highest is the imperishable, supreme state. Beyond even that is Kālapurusha, meditated upon by yogis as the Supreme of the supreme. He is known only through knowledge, His form is pure consciousness and bliss. Alas, fools see only a body and miss the truth—what a mockery of ignorance! He assumes the three forms, becoming the cause of creation, preservation, and dissolution. Yet, He alone is the Self of blissful form. Therefore, O sage, there is none other but Him.