O son of Kuntī, it was foretold that in the womb of Kuntī, before her marriage, a son would be born—his birth destined for the fulfillment of the gods’ purpose. The radiant Sun, upon being invoked, agreed, saying, “So be it. I shall beget a son, born before marriage, proud of his strength.” The Sun declared, “He shall be known as Karṇa throughout the world. By my grace, O Viṣṇu, he will be devoted to the brāhmaṇas and noble in spirit. Nothing in this world, O Keśava, will be unattainable for him. By your word, I shall endow him with such power.” Having spoken thus, the thousand-rayed Sun, after addressing Nārāyaṇa—the great-souled slayer of the Dānavas—vanished from sight. Even as the remover of darkness departed, he spoke joyfully to Vṛddhaśravas as well, saying, “This being, arisen from the blood of the thousand-eyed one by my favor, and being a portion of myself, should be employed by you on earth at the end of the Dvāpara age.” The Sun then revealed the course of destiny: “When the greatly fortunate Pāṇḍu gains Pṛthā as his wife, and also Mādrī, he will depart to the forest. While dwelling there, a deer will curse him, and, overcome with dispassion, he will journey to Śataśṛṅga. Desiring no sons of his own seed, he will tell his wife of his resolve. Kuntī, unwilling, will speak to her husband, ‘O king, I do not wish for sons from a mortal; by the favor of the gods, I desire sons, O lord of men.’ At her request, O Śakra, a man should be given to Kuntī by you; by my word, do this, O lord of Śacī.” Distressed, the lord of the gods—Indra—spoke to Viṣṇu: “In a past Manvantara, in the cycle of twenty-four yugas, you descended in the Raghu dynasty, in the house of Daśaratha, for the destruction of Rāvaṇa and the peace of the gods. Assuming the form of Rāma, you wandered in the forest for Sītā’s sake. O god, my son was harmed by you, who sought the welfare of the son of the Sun. Vāli, king of the monkeys, was slain by you for Sugrīva’s sake. Afflicted by this sorrow, I do not accept a human son.” When Indra, giving various reasons, refused, Hari spoke to Śunāsīra about removing the burden of the earth: “I myself will descend to the world of mortals, O lord, to destroy the son of the Sun and to grant victory to your own son. I will also act as charioteer and bring about the destruction of the Kuru dynasty.” These words gladdened Śakra, who joyfully accepted the man and said, “May your words be fulfilled.” After speaking thus and sending Achyuta, the god departed. Then Pundarīkākṣa—Viṣṇu—went to Brahmā and addressed him: “All this—the three worlds with their moving and unmoving beings—has been created by you. We two, O lord, are your helpers in the accomplishment of your task. Though you have created, you do not realize that destruction must also be brought about. A wrongful act was committed in seeking to slay Śambhu, and out of anger, you created a man from the lord of the gods. For the purification of this sin, perform the supreme atonement: take up the three fires and offer the agnihotra, O god.” Viṣṇu instructed Brahmā: “In a holy place, or a sacred region, or in a forest, perform the sacrifice with your own wife, accepting us as priests. All the gods, the Ādityas, and even the Rudras, O lord of the world, will carry out your command, for you are our master. Let there be one household fire, the southern fire as the second, and the offering fire as the third—establish them in three pits. In the circular pit, worship yourself in the form of the Sun; in the bow-shaped one, worship Hara in the four-cornered pit, invoking the names of the Rig, Yajur, and Sāma Vedas.” Viṣṇu continued, “Having kindled the fires through austerity and attained supreme prosperity, after offering oblations for a divine thousand years, you will pacify the fires. Nothing is purer here than the agnihotra; by this meritorious rite, the twice-born are purified on earth. These paths to the realm of the gods have been shown by the Brahmins; a householder of twice-born status must always maintain a single fire. Without fire, a twice-born person cannot obtain the fruits of household life.” Bhīṣma then asked, “That one who was born from the skull, called Nara, the wielder of the bow—was he born from Mādhava, or by his own actions? Or was he produced by Rudra, or perhaps through deliberate intent? O Brahmin, Hiranyagarbha is the one born from the egg, four-faced; how did his fifth wondrous face arise? In sattva, rajas is not seen, nor is sattva found in rajas; how did Brahmā, established in sattva, take on excess? By whom was that man, with a deluded mind, sent to slay Hara?” Pulastya replied, “Maheshvara and Hari—these two alone walk the righteous path. Nothing is unknown to these two great souls, whether accomplished or unaccomplished. Brahmā’s fifth face was above, belonging to the great soul. Then Brahmā became deluded, strengthened by rajas, and thought that creation was made by his own power. Deluded, he thought, ‘There is no other god besides me by whom creation is set in motion, along with the gods, Gandharvas, and all creatures.’ Thus, the five-faced Virinchi arose again; his front face is the originator of the Rig Veda.