In that moment, the celestial drums did not resound, but a gentle shower of flowers descended from the heavens. The body, skin, and very soul of the sage merged seamlessly into the infinite form of Brahman. For those whose bodies are eternal, manifestation and concealment occur entirely by their own will. Then, Sauti continued: Together with the great sages Marichi and others, he emerged from the throat. From the throat region of Vidhi—Brahmā—Narada also appeared, bearing his name. The son born from the mind of Dhātṛ was a foremost sage, and another son of Dhātṛ was suddenly born at the side of Daksha. Kardama, too, is clearly mentioned in the Vedas, his name appearing as a word in Chāyā, while Marichi is distinctly referenced as a division of brilliance. In another birth, Bala performed a group of sacrifices. From the principal limb of Dhātṛ, a radiant boy was then born—Bhrigu, whose brilliance was so great that, O Shaunaka, it was he who was present, not Agni. Even as a child, Bhrigu was of reddish complexion and was born instantly, shining with immense radiance. The swans—those at whose will, through yoga, yogis always remain—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 still clearly attested in the Vedas today. Pulaha, together with this boy, established a distinct group of austerities, and Pulastya, with the boy, formed a community devoted to penance. This operates within the threefold nature and the three forms of Vishnu. Upon the head, five locks of hair, resembling tongues of fire, could be seen. In the innermost region, he practiced austerity in another birth. He himself attained the highest 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. Then, Shaunaka inquired, “You are learned in 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 Kṛṣṇa; Viṣṇu and Śaṃkara are his two chief portions. It is said that Rudra was born in time—how then does he forget, O twice-born?” Sanaka, Sanaṃda, and the third, Sanātana, are mentioned as well. Sanaka and Sananda are signifiers of bliss, while Sanātana and Śrī Kṛṣṇa are eternal—Kṛṣṇa being the most complete in himself. Sanat is called eternal, and Kumāra is the signifier of childhood. Thus, the origin of Brahmā’s sons has been described, O sage. Sauti went on: Brahmā sent Nārada to create the world, O Shaunaka, instructing him to pursue that which is beneficial, true, the essence of the Veda, and which brings happiness in the end. Brahmā said, “The flame of the lamp of knowledge destroys the darkness of ignorance. He is the supreme teacher, the progenitor even of those who are venerated by the ancients. I am your father, O son, the giver of knowledge and your protector. A true disciple and son is one who obeys the command of the teacher. Such a one is learned, wise, secure, and virtuous.