As the tale unfolds, a question arises: Who is this sage Bhṛgu, and how could he possibly curse Janārdana, the Lord Viṣṇu? It is said that the sages, the brāhmaṇas, are to be honored always, for they are regarded as the very form of the Lord Himself. Brahmā, the Creator, addresses Viṣṇu: “O Mādhava, practice yogic sleep and rest in the ocean of milk. When the time comes for action, I will awaken you.” Meanwhile, Indra, strengthened by Viṣṇu’s power, will accomplish all tasks and destroy enemies through Viṣṇu’s own portion. Indra will protect the three worlds, acting according to Viṣṇu’s command. Thus praised, Viṣṇu spoke to Brahmā: “I will do everything you instruct me, O Lord.” Then, Viṣṇu became invisible, and Brahmā did not recognize Him. When Viṣṇu departed, Brahmā, the grandsire of the worlds, resumed his creative work, being the origin and master of all beings. Nārada, the foremost among speakers, saw Brahmā and spoke: “The thousand-headed Purusha, with a thousand eyes and a thousand feet, all-pervading, stood ten fingers above the earth. Whatever has been and whatever will be, all comes from you. Thus, O father, this entire universe has arisen from you and will arise from you. From you comes the sacrifice, all offerings, clarified butter, and the sacrificial animal in two forms; from you are born the Ṛg and Sāma hymns. From you arise the sacrifices, from you the horses and elephants; cows are born from you, and metals and wild animals originate from you. From your mouth were born the brāhmaṇas; from you arose the kṣatriyas; the vaiśyas came from your thighs, and the śūdras emerged from your feet. From your eyes came the sun, from your ears the moon, from your mind the wind; from your mouth was born fire. From your navel came the sky, and heaven arose from your head; directions from your ears, the earth from your feet; from you, all this has come into being. Just as the vast banyan tree is contained within a tiny seed, so you, the seed-source, created the entire universe. The banyan tree emerges from the sprout of its seed and expands; in the same way, the world spreads forth from your creation. Just as the banana tree is not seen apart from its bark and leaves, so, O Lord, this universe is not seen apart from you. That blissful power resides in you, united with you alone; mingled with joy and sorrow, it is in you, who are free from all qualities. Salutations to you, who are both distinct and one, the essence of all beings; you are manifest, primordial matter, the Purusha, the cosmic sovereign. You are present in all beings, you are everything, you bear the form of all; all arises from you—salutations to you, the soul of all. You are the soul of all, the lord of all, dwelling within every being; therefore, what need is there for me to speak? You know everything that resides in the heart. O Lord, my wish has been fulfilled by you; my austerity has been well-performed and fruitful, for I have seen you, O Lord of the world.” Brahmā replied: “The fruit of your austerity, my son, is that you have now seen me; for, O Nārada, my appearance is never without purpose. Therefore, choose a boon according to your desire; everything, dear one, is accomplished when I come within your sight.” Nārada answered: “Lord, ruler of all beings, you dwell in the heart of everyone; what is unknown to you, master, that I might wish for in my mind? The creation you made has been seen by me as you intended, O mighty one; thus, curiosity has arisen in me upon seeing the gods, sages, and demons.” Pulastya narrates that Brahmā, pleased with his son Nārada, granted him a boon, making him the foremost among sages. “By my grace,” Brahmā declared, “you will become fond of tales of play in the age of Kali; your movement will be unhindered in heaven, on earth, and in the netherworld. With the sacred thread, the yoga sash, the umbrella, and the vina, these will be your adornments, O sinless one. Near Viṣṇu, Rudra, and Indra, O Nārada, and among the kings on the islands, you will always receive affection. You will be the teacher of the classes, appointed by me; remain, my son, as you wish, honored by the gods in heaven.” At this point, Bhīṣma asks: “How did Sati, the daughter of Daksha, abandon her body, O auspicious one? And for what reason did Rudra destroy Daksha’s sacrifice? This is my curiosity, O Brahman: how did the great and renowned Lord Maheshvara, the enemy of Tripura, become overcome by anger?” Pulastya begins his reply: “Once, at the gateway of the Ganga, Daksha began a sacrifice; there gathered the hosts of gods, demons, ancestors, and great sages. All the gods, along with Indra, came together joyfully; Nagas, Yakshas, Suparnas, herbs, and plants also arrived. Kashyapa, the venerable Atri, Pulastya, Pulaha, Kratu, Prachetas, Angiras, and Vasiṣṭha, the great ascetic, were there. There, having made a level altar, he established the fourfold sacrificial fires; Vasiṣṭha was the hotṛ priest, and Angiras, the best of adhvaryus. Bṛhaspati, then the Udgātā, Brahmā, and likewise Nārada, were present at the performance of the sacrificial rites, as the fires were being kindled. All the Vasus arrived, the twelve Ādityas as well; the two Aśvins, the Maruts, and the fourteen Manus also came. Thus, as the sacrifice proceeded and the fires were being offered to, that supreme and auspicious abundance of food and delicacies appeared there. Observing the land all around for ten yojanas, a great altar was constructed there, with everyone assembled together.” Thus, the story continues, setting the stage for the events that would soon unfold at Daksha’s grand sacrifice.