O illustrious one, listen to the ancient account of creation and the supreme reality. The Supreme Lord dwells in both distinct and non-distinct forms, manifesting as both the visible and the invisible. The wise call the primal cause of the universe’s manifestation Prakriti, for she is the source from which all arises. Alongside her, Purusha and Time stand established—these three form the foundation of existence. Beyond all, there lies the pure, supreme abode, the highest state of Vishnu. He is the all-pervading one, the originator of all worlds, the very support and essence of all qualities. From this Supreme arose Mahat, the great principle; from Mahat came intellect (buddhi); and from intellect, the sense of “I” (aham) emerged. Out of the subtle elements, beings were born for the sake of the world. Each principle, in due order, assumes the role of cause for the next, unfolding the chain of creation. Thus, creatures born in animal wombs—cattle, birds, and wild beasts—came into being. After them, the lotus-born creator fashioned the class of human beings. By these sons, the world was filled with gods, demons, and humans. Austerity and truth are the pillars upon which the worlds are established; indeed, truth is the foundation of all. Beneath the realms, Mahatala lies below, and Rasatala beneath it, marking the lower regions of existence. The Supreme Lord created the lords of all worlds in every realm, arranging the modes of existence and activities in their proper order. At the end of the earth stands Lokāloka, and between its boundaries are the seven oceans. Within these regions flow the renowned external rivers, and dwell people who resemble the Amaras—the immortals. Krauncha, Shaka, and Pushkara are among the realms of the gods, their lands graced with salt, sugarcane juice, wine, clarified butter, curds, milk, and water. The worlds themselves are twice the breadth of the Lokāloka mountain. Among them, the land called Bhārata is celebrated as the giver of all fruits of actions. There, the results of deeds are enjoyed according to the order of enjoyment, land, and wealth. Yet, the fruits of actions are exhausted and experienced elsewhere by creatures, while the great merit accumulated remains imperishable, pure, and auspicious. When, by such great merit, shall we attain the supreme state? Then, we shall reach the Lord of the universe, eternal bliss, and freedom from affliction. O Nārada, none in the three worlds is equal to Him. Even the greatest, whether pure or impure, are known by the gods. One who partakes of the food remnants of devotees attains the supreme abode of Vishnu. He who is devoted to nonviolence and similar virtues, and who is peaceful, is worthy of reverence by the best of the gods. He who always acts for the welfare of all beings is remembered as worthy of worship by the gods. He who is free from envy, pure, and skillful is also to be worshipped by the lords of the gods. He who is always devoted to the discourse of the Vedas is known as a purifier of the fallen. He who sees everything as Brahman—what more need be said about us and others? He who is free from possessions is to be honored by the gods, O Narada. One who is devoted to the welfare of others is to be worshipped by both gods and demons. Even one who possesses association with the virtuous is worthy of reverence by the best of the gods. But he who establishes a connection with us in the land of Bhārata and then turns away—he alone is wicked and deluded; none is as senseless as he. Having abandoned a pot of nectar, such a one resorts to a vessel of poison. Thus, O wise one, is the order of creation, the nature of virtue, and the supreme goal revealed.