At that moment, O Shaunaka, the boy remained absorbed in deep meditation. He was empowered and sustained by the potency of perfected mantras, his being nourished by their sacred efficacy. Seated upon a throne crafted from precious jewels and adorned with gleaming jeweled ornaments, he shone resplendent. Around him gathered cowherds and cowherd women, all clad in radiant yellow garments, their presence adding to the scene’s serenity. In that divine assembly, the boy was extolled by none other than Brahma, Vishnu, Shiva, and other exalted beings—he was recognized as the Supreme, transcending even the supreme. Yet, suddenly, the boy ceased his meditation, overcome with sorrow, for he could no longer behold that wondrous vision. Tears welled up as he grieved, unable to witness the form that had so captivated him. Then, a voice resonated from the sky, addressing the weeping boy. The celestial voice explained: “The form you saw is not to be seen again now.” As that vision faded, another divine form appeared before him. Upon hearing these words, the boy’s grief was lifted, and he was filled with joy. Unlike before, the celestial drums remained silent, but from the heavens a shower of flowers gently descended. In that moment, the boy’s body, skin, and very soul merged into the form of Brahman itself. Manifestation and concealment, the voice explained, occur at will for those whose bodies are eternal. Sauti then continued his narration to Shaunaka. Together with the sages Marichi and others, he described, the boy emerged from the throat—specifically, from the throat region of Vidhi, appeared Narada by name. A son was born from the mind of Dhātṛ, a foremost sage of great renown. This son, born suddenly at the side of Daksha, was also called Dhātṛ’s son. Kardama is clearly mentioned in the Vedas, his name found as a word in Chāyā; Marichi too is distinctly noted in the Vedas as a division of brilliance. A group of sacrifices was performed by Bala in another birth. From the principal limb of Dhātṛ, another boy was then born. This was Bhrigu, exceedingly radiant, present among the sages—though not Agni, O Shaunaka. Even as a boy, Bhrigu was of reddish complexion, born instantly and shining with great brilliance. There are the swans, at whose will yogis, through yoga, always remain. The boy became both self-controlled and a disciple, born instantly. The continuous effort and austerity of the boy Pulastya are still clearly remembered in the Vedas today. Pulaha too formed a distinct group of austerities with the boy; together, Pulastya and the boy established a community devoted to penance. This tradition operates in the threefold nature and in the three forms of Vishnu. On the head are five locks of hair, each resembling a tongue of fire. In the innermost region, he practiced austerity in another birth. He himself attained austerity and also led others to attain it. By the power of his penance, the child was always radiant, O sage. Those who arose at the time of wrath are remembered as the eleven forms of the Creator. At this, Shaunaka spoke: “You know the essence of the Purāṇas; please dispel my doubt.” Sauti replied: “Those Rudras, endowed with the quality of darkness, are difficult to restrain and truly terrifying. Among them, Kālāgnirudra is the destroyer, possessing a portion of Śaṃkara. The others are portions of Krishna; Viṣṇu and Śaṃkara are his two chief portions. It is said that Rudra was born in time; O twice-born, how is it that he forgets?” Then Sauti spoke of the great sages: Sanaka, Sanaṃda, and the third, Sanātana. Sanaka and Sananda, he explained, are signifiers of bliss. Thus, the assembly of sages, divine beings, and the manifestations of supreme austerity and wisdom unfolded, each arising according to divine will and cosmic purpose.