With teeth arranged in a row more beautiful than a string of pearls, the divine form radiated a beauty that surpassed millions of Cupids, becoming the very abode of playful charm. Standing gracefully in the tribhanga pose, with two arms and clothed in brilliant yellow garments, he was adorned on his cheeks with a pair of jeweled earrings, and from his knees upwards, a fragrant garland of jasmine flowers enhanced his splendor. Upon his chest, the Kaustubha gem shone with dazzling brilliance, marking him as utterly unique. Constantly, he was surrounded by companions endowed with everlasting youth, and he was worshipped, saluted, and praised by Brahma, Vishnu, Shiva, and others. Yet, even amidst such glory, he remained untouched—witness-like, without qualities, transcending all of nature. This meditation, hymn, and protective chant were thus revealed, O sage. At that very moment, the boy remained absorbed in meditation, O Shaunaka, his mind empowered and nourished by the perfected mantra’s efficacy. Seated upon a throne of jewels, adorned with radiant ornaments, he was encircled by cowherds and cowherd women, all clad in yellow garments. Again, Brahma, Vishnu, Shiva, and others praised him as supreme—beyond even the supreme. But then, the boy ceased, stricken with sorrow, unable to behold that wondrous vision any longer. As he wept, a voice from the sky addressed him, saying that the form shown once would not appear again at that time. When the vision faded, another divine form manifested before him, and, upon hearing this, the boy’s sorrow ceased and he was filled with joy. Celestial drums did not sound, but a gentle shower of flowers fell from heaven. In that moment, his body, skin, and soul merged into the very form of Brahman. For those whose bodies are eternal, such manifestation and concealment occur at will. Sauti continued: Together with the sages Marichi and others, he emerged from the throat. From the throat region of Vidhi, Narada also appeared. The son born from the mind of Dhātṛ was a foremost sage. Suddenly, at the side of Daksha, Dhātṛ’s son was born. Kardama is clearly mentioned in the Vedas as a word in Chāyā, while Marichi is distinctly noted as a division of brilliance. In another birth, Bala performed a group of sacrifices. Then, from the principal limb of Dhātṛ, a boy was born—Bhrigu, exceedingly radiant, present, but not Agni, O Shaunaka. Even as a boy, Bhrigu had a reddish complexion and was born instantly, shining with great brilliance. The swans, at whose will yogis always remain through yoga, were present. The boy became both self-controlled and a disciple, born in an instant. The continuous effort and austerity of the boy Pulastya are clearly attested in the Vedas even today. Pulaha, too, formed a distinct group of austerities with the boy, and Pulastya, with the boy, became the embodiment of a community of ascetics. This tradition operates within the threefold nature and in the three forms of Vishnu. On the head, five locks of hair, resembling tongues of fire, were present. In the innermost region, he practiced austerity in yet another birth, continuing the lineage of wisdom and spiritual discipline.