In the sacred narrative, it is recounted how Brahmā, the creator, undertakes the secondary creation of the universe, and how, in each cycle, even the greatest beings are swept away by the universal dissolution. The impermanence of Brahmā himself is revealed, along with the precise reckoning of time, the misery inherent in worldly enjoyments, and the hardship of existence. Recognizing the difficulty of liberation and the flaws that come even through detachment, the wise abandon both the manifest and unmanifest realms, establishing themselves firmly in Brahman. By perceiving the diversity of creation, one remains steadfast, transcending the threefold suffering of existence, and thus becomes known as Virūpākṣa, the stainless one. Having attained the bliss of Brahman, such a person fears nothing from any direction. Thus, the duties and the exposition of spiritual authority are described. Within this tradition, the transformations of the world—creation, dissolution, and change—are narrated, alongside the activities of beings, their withdrawal from the world, and the fruits of their actions. The stories include the appearance of Vasiṣṭha, the birth of Śakti, the subjugation of Saudāsa by Śakti, and Saudāsa’s punishment by Viśvāmitra. The origin of Parāśara is told, how he was born from the invisible Lord in the daughter of the Pitṛs, and likewise the birth of the sage Vyāsa. The birth of Śuka, the wise son, is recounted, as well as the enmity between Parāśara and Viśvāmitra. There is the tale of the fire produced by Vasiṣṭha, intended to destroy Viśvāmitra, and how the wise Kaṇva extinguished it for the sake of reconciliation. Then, for the welfare of the Brāhmaṇas and Viśvāmitra, the god divided the one four-footed Veda into four parts again. The venerable Vyāsa further divided it for the benefit of all, and his disciples and their disciples made further divisions into branches. At Prayāga, the Lord himself was questioned by eminent sages, who, desiring righteousness, were instructed by Kṛṣṇa. All these stories have been narrated in their true nature—the supreme tradition of the world for sages devoted to righteousness. What was spoken by Brahmā to the great-souled Pulastya, and then by Pulastya to Bhīṣma at Gaṅgādvāra, has been recited. The recitation, hearing, and especially retention of this tradition are blessed, bring fame, prolong life, and destroy all sins. This Purāṇa was revealed in sequence by Sūta, echoing what was spoken in detail by Brahmā among the Brāhmaṇas. Whoever knows even a quarter of it well and studies it with controlled senses is considered to have studied the entire Purāṇa, without doubt. The twice-born who knows the four Vedas with their limbs and Upaniṣads, and understands the Purāṇa, is truly wise. One should supplement the Veda with Itihāsa and Purāṇa, for the Veda fears those of little learning, thinking, “He will distort me.” Even by studying a single chapter, as spoken by the self-born, one is freed from calamities and attains the desired state. Because it speaks of ancient tradition, it is called Purāṇa; whoever knows its etymology is freed from all sins. At this point, the sages address Sūta, asking how the venerable sage Pulastya, mind-born son of Brahmā, came together with Bhīṣma. They marvel at this, for the sight of Pulastya is rare for men tainted by sin, and they wonder how the sage met with a kṣatriya. They ask Sūta to tell by what great austerity Pulastya was propitiated—what discipline or observance was performed, and by which the brāhmaṇa sage was pleased and spoke, revealing either a portion, a half, or the entirety of the festival. They ask in what place and manner Pulastya was seen, eager to hear the story. Sūta begins: At the sacred Gaṅgādvāra, where the blessed Gaṅgā bursts forth from the mountain with force, purifying the worlds, Bhīṣma, devoted to his ancestors, remained for a long time, steadfast in the discipline of the great. For more than a hundred years, with supreme concentration, he meditated on the Supreme Brahman and performed the threefold daily bath. The great-souled Bhīṣma satisfied the ancestors and gods through self-study and discipline, and the god Pitāmaha was pleased with him. Brahmā then spoke to his son, the eminent sage Pulastya, instructing him to go to Bhīṣma, son of the Kuru line, devoted to vows and a hero. Pulastya was to withdraw Bhīṣma from his austerities and declare to him the reason, for Bhīṣma was absorbed in meditation and devotion to his ancestors. Brahmā told Pulastya to fulfill whatever desire was in Bhīṣma’s mind. Hearing the words of Pitāmaha, Pulastya went to Gaṅgādvāra and spoke to Bhīṣma, offering him a boon: “Choose a boon, O blessed one, whatever is in your heart. The god Pitāmaha is pleased with your austerity; sent by Brahmā, I am here to grant you the boons you desire.” Hearing these pleasing words, Bhīṣma opened his eyes and saw Pulastya standing before him. With eightfold prostration, bowing to the eminent sage, Bhīṣma spoke, embracing the earth with all his limbs: “Today my birth is fulfilled, and this day is most auspicious; I have seen your feet here, worthy of worship by the world. The fruit of my austerity is attained, for I have seen the venerable one; the bestower of boons has especially come to the riverbank.