In days of old, a great assembly gathered, comprised of birds, Yakṣas, Rākṣasas, sages, and Apsarases, all drawn together in reverence. Among them stood the gods known as the Maruts, numbering forty-nine in all. These Maruts were distinguished by their strength and might: Ekaśukra, Dviśukra, and Triśukra, each possessing great power; Mita, Samita, and Sumita, likewise strong; Atimitra, Amitra, Dūramitra, and Ajita, formidable in their own right; Vidhāraṇa and Durmedhā formed a single notable group. Etena, Prasadṛkṣa, and Surata were renowned for their austerity, while Nādi, Ugra, Dhvani, Bhāsa, Vimukta, Vikṣipa, and Saha contributed to the diversity of the Maruts. The group called Udveṣaṇa belonged to the seventh division of Vāyu, marking their own unique place among the celestial hosts. In this sacred gathering, Surya and his retinue, along with the Manus and other illustrious beings, worshipped Hari, the Supreme Lord. The sage, eager to know more, asked to hear of the worship performed by Surya and others, as undertaken by Svāyambhuva and those who followed him. Their worship was rich with sacred mantras, each invocation a salutation to the divine. They began with “Om, salutations to the seat of Surya,” and continued with various mantras honoring Surya, Maṅgala, Śukra, Rahu, Teja, and Caṇḍa. The ritual included preparing the seat, invoking the deity, offering water for washing the feet, presenting arghya, and giving water for sipping. Lamps were lit, respectful salutations made, and circumambulation performed, followed by dismissal. Further mantras honored Śiva, the heart, the topknot, the three eyes, Sadyojāta, Aghora, Īśāna, the gurus, Caṇḍa, the seat of Vāsudeva, blessed Vāsudeva, Pradyumna, Nārāyaṇa, Viṣṇu, Varāha, Sudarśana, Pāñcajanya, Puṣṭi, Śrīvatsa, the gurus, and Viṣvaksena. With these sacred utterances, the seat and other offerings were presented to Hari. The worship continued with mantras to Sarasvatī, the head, the armor, and the missile, invoking her blessings for faith, prosperity, art, intelligence, satisfaction, nourishment, radiance, and understanding. Obeisance was offered to the guardian of the field and to the supreme gurus. The seat and offerings for Sarasvatī, who is seated upon a lotus, were arranged with care and devotion. After bathing in a pavilion on the ground, worshippers would honor Viṣṇu within the sacred maṇḍala. Here, they constructed the prescribed Rudra with sixteen enclosures. From the corner threads on both sides, those situated at the corners were arranged, and in the subsequent corners, the same manner was followed. All the spaces between, including the eight directions, were filled without fear. In between, a circle less by a quarter was drawn, with discernment dividing the filaments of the central part into two divisions. In all the navel centers, this measure was maintained. The doors were arranged according to the division of the initial threads. The central part was colored yellow, with filaments of white, red, and other hues, and the square was filled with black-colored powder. The colors—white, red, yellow, and black—were placed in order. Viṣṇu was placed in the center of the heart, Saṅkarṣaṇa at the throat, Brahmā in all the limbs, and Śrīdhara on the hands. Saṅkarṣaṇa was placed in the east, Pradyumna in the south, Śrīdhara in the Rudra corners, and in the directions of Indra and the others. At the proper time, the initiated disciple, his eyes bound and covered with cloth, undertook the ritual. The offering was doubled for a son and tripled for a sādhaka, as taught. If one had committed the grave sin of killing a guru, Viṣṇu, a twice-born, or a woman, he was to be bound by the initiated. Having seated the disciples outside, the teacher made them undertake the observance, guiding them through the sacred rites. Thus, the ancient rituals unfolded, each step imbued with devotion and reverence, honoring the gods and the Supreme Lord with meticulous care and heartfelt worship.