O Great Goddess, understanding the profound greatness of the Rudraksha, know that it should be worn with proper mantras and deep devotion, for by doing so, righteousness flourishes. In the beginning, Shiva, the Supreme Self, revealed to Girija the supreme glory of both sacred ash and Rudraksha—gifts that bestow not only worldly enjoyment but also ultimate liberation. Those who wear the sacred ash and Rudraksha are exceedingly dear to Shiva. By their power, both the joys of this world and the highest freedom are attained, without doubt. Whoever adorns themselves with ash and Rudraksha, remaining devoted to Shiva and reciting the five-syllabled mantra, is said to be completely fulfilled and ever facing auspiciousness. Without the three lines of sacred ash and the garland of Rudraksha, even the most devoted worship does not yield the desired fruits from the great god. Thus, O lord of sages, all that you have asked has been explained: the greatness of ash and Rudraksha, which brings fulfillment of every desire. Whoever hears daily, with faith, this supreme and auspicious glory of Rudraksha and ash, attains all their desires. Enjoying all happiness in this world, surrounded by sons and grandsons, such a one attains supreme liberation hereafter, and becomes exceedingly dear to Shiva. All this, O best of sages, has been told to you from the Vidyeshvara Samhita—a teaching that, by Shiva’s command, always bestows all accomplishments and liberation. Salutations to Shiva, to Soma, to him with his attendants and sons, to the Lord of both Pradhana and Purusha, the very cause of creation, preservation, and destruction. His power is beyond compare, his sovereignty pervades all; mastery and greatness are his very nature. To him who is unborn, the maker of the universe, eternal, auspicious, and imperishable—the great god, the great soul—I take refuge. In the field of righteousness, at the sacred confluence of the Ganga and Yamuna at Prayaga, and in the Naimisha forest on the path to Brahma’s world, there assembled sages of pure mind, devoted to truth, vows, and great energy. There, they performed a great sacrificial session. Having heard of their pure and noble sacrifice, the wise disciple of Vedavyasa, son of Satyavati, came directly to that place. This great-souled and intelligent disciple was renowned throughout the three worlds, skilled in the merits and faults of speech, surpassing even Brihaspati in eloquence, and his words were delightful and sweet to the ear. He was a masterful storyteller, a poet who knew the right time and manner to speak—this was Suta, foremost among Puranic bards. As Suta arrived, the hearts of the sages were filled with joy. They welcomed him with proper hospitality and honor, as was fitting. Suta accepted their reverence with a mind disciplined and self-controlled. Then, from that gathering of pure-minded sages, arose a longing to hear the ancient stories. Turning their attention to him, they spoke: “O Romaharṣaṇa, all-knowing one, by our great fortune you have come to us today, illustrious sage, wise king among Shaivas. You have directly received the entire knowledge of the Puranas from Vyasa; you are truly the vessel of wondrous tales. Like the ocean, source of precious gems, you possess all that has been, all that will be, and all that exists. Nothing in the three worlds is unknown to you; you have come here for our sake by unseen destiny. Do not depart without doing some good; let your visit not be in vain. Therefore, let us hear the most auspicious Purana, rich in noble stories and the essence of Vedanta—recount it to us without delay.” Thus entreated by the sages, learned in the Vedas, Suta replied with gentle, well-reasoned, and auspicious words: “Honored and favored by you, how could I not narrate the Purana revered by the sages? After offering salutations to Mahadeva, the Goddess, Skanda, Vinayaka, Nandin, and Vyasa, the son of Satyavati, I shall speak the supreme and auspicious Purana, in accord with the Vedas, the ocean of Shiva’s knowledge, which directly bestows the fruits of devotion and liberation. Adorned with sound reasoning and meaning, enriched by themes of passion, this Purana was formerly narrated by Vayu in the Śvetakalpa. Listen as I recount all the sources of knowledge, the sequence of the Puranas, and the origin of this very Purana. There are the four Vedas and their limbs, the expanse of Mimamsa and Nyaya, the Purana, the Dharmashastra—these are fourteen branches of knowledge. To these are added Ayurveda, Dhanurveda, Gandharva, and, in order, Arthashastra as the highest, making eighteen branches of knowledge in all. Of these eighteen branches, each with its own path, the original creator and poet is directly Shulapani, as the scripture declares. He, the Lord of all worlds, desiring to create the universe, produced Brahma, his eternal son, at the very beginning. To Brahma, the firstborn and source of all creation, the Lord gave these sciences for the work of creation. Then, for the protection of the world, he gave Hari, the god, the power of preservation—thus Vishnu, the middle son, became the protector, even of Brahma. Having acquired knowledge and performing creation as prescribed, Brahma first remembered the Purana, foremost of all scriptures.” Thus begins the sacred narration, blessed by Shiva and revered by the wise.