That which lies at the heart of all existence and non-existence is known as knowledge and ignorance. When ignorance comes to its full expression, it becomes the very source of suffering. Yet, when the intellect is absorbed in the realization of unity, that is true knowledge. If one perceives this unity with an intellect free from the sense of separation, it brings about the end of worldly bondage. Everything in this world, whether moving or unmoving, appears different only because of the association with ignorance, which acts as a limiting adjunct. Just as the power to burn pervades the ember, so too does this principle pervade its support. This divine principle is revered by many names: some call her Bhārati, others Girijā, Ambikā, Kaumārī, Vaiṣṇavī, Vārāhī, Indrī, and Śāmbhavī. The great sages declare her as Prakṛti, the very Supreme. She is established throughout the world, pervading all things, both manifest and unmanifest. She herself becomes the cause of creation, preservation, and destruction. For this reason, the Supreme God is called eternal—He is the protector, beyond all worlds, the Supreme Person. That which is higher than the highest is the imperishable, supreme state. Beyond all, known as Kālapurusha, He is meditated upon by yogis as the Supreme of the supreme. He is the ultimate, known only through true knowledge, whose very nature is consciousness and bliss. Yet, those who are deluded see Him as merely the body—such is the folly of ignorance! This Supreme assumes three forms, taking on the roles of creator, preserver, and destroyer. He alone is the Self of blissful form; there is truly none other. The Supreme Lord abides in both distinct and non-distinct forms. Because she is the cause of the universe’s manifestation, the wise call her Prakriti. Thus, Prakriti, Purusha, and Time are the threefold foundations of existence. That pure, supreme abode is the highest state of Vishnu. He is all-pervading, the originator of the worlds, the support and very form of all qualities. From Him arose Mahat, the great principle; from Mahat came intellect (buddhi); and from intellect, the sense of ‘I’ (aham) emerged. From the subtle elements, all beings were born for the sake of the world, each one in due order serving as the cause for the next. Creatures appeared in animal forms—cattle, birds, wild beasts—and after them, the lotus-born created the class of human beings. By these sons, the world became filled—with gods, demons, and humans. Austerity and truth are the very foundation upon which the worlds stand. O best of Brahmins, beneath these realms are Mahatala and, lower still, Rasatala. The Supreme created the lords of all worlds in their respective realms and arranged all modes of existence and activities in their proper order. At the edge of the earth lies Lokāloka, and between it are the seven oceans. There are the renowned external rivers and people resembling the Amaras (immortals). Realms such as Krauncha, Shaka, and Pushkara are the abodes of the gods, together with oceans of salt, sugarcane juice, wine, clarified butter, curds, milk, and water. The extent of the worlds is known to be twice the breadth of the Lokāloka mountain.