O best of Brahmins, listen as I recount the wondrous order of creation and the nature of the worlds. By the sons of the primordial being, this world became filled—with gods, demons, and humans alike, all finding their place in the vast expanse of existence. The very foundation of the worlds rests upon austerity and truth; indeed, truth upholds all realms. Below the surface of this world lie Mahatala and, beneath it, Rasatala—realms layered one beneath the other. The Creator brought forth the lords of all worlds, establishing them in every region, and arranged all modes of existence and activities according to their proper order, so that harmony might prevail. At the edge of the earth stands the great Lokāloka mountain, and between its boundaries stretch the seven oceans. There, the famous external rivers flow, and people resembling the Amaras—the immortals—dwell. The realms of Krauncha, Shaka, and Pushkara are known as the abodes of the gods. These lands are blessed with salt, sugarcane juice, wine, clarified butter, curds, milk, and water—each sustaining the worlds. The breadth of the worlds is said to be twice that of the Lokāloka mountain. Among these lands, Bhārata is renowned as the giver of all fruits of action. There, the results of deeds are enjoyed according to the proper order—by the measure of enjoyment, land, and wealth. Yet, O sage, the fruits of actions are eventually exhausted and enjoyed elsewhere by living beings. But know this: the merit accumulated through great deeds is imperishable, pure, and auspicious. By such great merit, one may hope to attain the supreme state. Then, indeed, one reaches the Lord of the universe, eternal bliss, and freedom from affliction. O Nārada, in all the three worlds, there is none equal to Him. Even the greatest, whether pure or impure, are known to 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, who is peaceful, is worthy of reverence by the best of the gods. Likewise, one 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 honored by the lords of the gods. One who is always devoted to the discourse of the Vedas is a purifier of the fallen. And he who sees everything as Brahman—what more need be said of such a one? He who is free from possessions is to be honored by the gods, O Nārada. One devoted to the welfare of others is to be worshipped by both gods and demons. Even one who keeps the company of the virtuous is worthy of reverence by the best of the gods. Yet, O sage, if one establishes a connection with us in the sacred land of Bhārata and then turns away, he is truly wicked and deluded; there is no one more senseless. Such a person abandons a pot of nectar and seeks a vessel of poison, becoming the destroyer of his own self and the foremost among sinners. The knowers of the Veda declare him the lowest of all, for he forsakes the wish-fulfilling cow and seeks the milk of a donkey. Even Brahma and other gods, O best of Brahmins, fear the loss of their own enjoyments. That which is difficult even for the gods to obtain—granting the fruits of all actions—is found here. There is no one like the one who disregards this, in all the three worlds. Know that Hari Himself is concealed in human form—there is no doubt of this. When one offers to Hari with devotion, the fruit of such offering is imperishable. Therefore, one should dedicate all virtuous actions, saying, “May Hari be pleased with me.” He who is not greedy for the fruits of actions attains the supreme state.