When Viṣṇu arrived at the place where the gods had gathered, the dwellers of heaven, after bowing in reverence, addressed him with anxious hearts. “O Lord,” they implored, “please tell us the meaning of these strange omens and portents. By what power of time have the three worlds been so deeply shaken?” They continued, “It seems as if the very end of a cosmic cycle has arrived—the ocean of order has burst its bounds, and even the four mighty elephants that uphold the directions are unsteady. What is the cause of this upheaval? Why is the earth now surrounded by the waters of the seven seas? O Lord, there is no apparent reason for this mighty sound, no purpose we can discern.” The gods confessed, “Never before, in all our memories, has such a sound been heard—nor will it be heard again. By this fierce, resounding noise, the three worlds have been thrown into confusion. Is this sound auspicious or inauspicious for the gods of the three worlds? O Lord, if you know, please tell us what it means.” Thus addressed, Viṣṇu, endowed with supreme power, reassured them: “Do not fear, O Maruts. Listen and I will explain the cause of all this. I have ascertained it with certainty. The blessed Brahmā, lotus-handed and grandsire of the worlds, is established in a holy region of the earth. He is intent on performing a great sacrifice in a most beautiful forest at the foot of the mountains.” Viṣṇu continued, “From Brahmā’s hand, a lotus fell to the earth, and it was that great sound which has shaken you all. There, honored by the multitude of trees and filled with the fragrance of flowers, the blessed one accepted that forest, along with its beasts and birds. For the welfare of the world, he chose to dwell there. That sacred place is called Puṣkara, and the field is known as Vṛṣabha. It was established by the blessed one, the benefactor of the worlds. Let us go there together, to Brahmā, and propitiate him. When worshipped, the blessed one will grant boons, one after another.” Having spoken, Viṣṇu, along with the gods and Dānavas, made their way to that part of the forest where the lotus-born Brahmā resided. Their hearts were delighted, and they journeyed joyfully, accompanied by the sweet calls of cuckoos. Entering Brahmā’s forest—splendid with heaps of radiant flowers—they found themselves in a woodland as enchanting as Nandana itself. The forest was lush with lotuses and wildflowers, strong and resplendent; every kind of blossom adorned the woodland as the gods entered. Eager to see, the gods wandered about, and, together with Indra, began to hunt in that wondrous forest. Yet, swift as they were, they could not find its end. As they searched, they encountered Vāyu, the wind-god, who was perceived by the deities. He spoke to them: “You will not see Brahmā without austerity.” Weary from searching, the gods remained on the mountain slope. Again and again, in the south, the north, and the spaces between, Vāyu, who held them in his heart, spoke once more: “There are three methods for seeing Virinchi (Brahmā) at all times—through faith, knowledge, austerity, and yoga. Yogis see the deity in both manifest and unmanifest forms; ascetics see the manifest, while the wise perceive the supreme unmanifest. When knowledge arises, one with weak faith does not see; but yogis, through supreme devotion, swiftly behold Brahmā. He should be seen as changeless, the lord of Pradhāna and Puruṣa. Those who are always devoted—by action, mind, and speech—approach the ancestor, Brahmā.” Vāyu encouraged them: “Practice austerity, blessings to you, devoted to worshipping Brahmā. For those who have undertaken Brahminical initiation and are devoted among the twice-born, he is always approachable. I know at all times; I must grant you a vision.” Hearing Vāyu’s words and understanding their benefit, the gods’ minds filled with longing for Brahmā. They then spoke to the lord of speech, requesting, “Grant us Brahminical initiation, for we are wise and learned.” Desiring to initiate them, their guru swiftly bestowed upon the gods Brahmā’s initiation, following the procedures prescribed in the Vedas. With humble attire and bowed heads, they became disciples. Having received Brahmā’s grace, they attained the knowledge called Paushkara. The excellent priest, Dhiṣaṇa, performed the sacrifice according to the sacred rite, constructing a lotus altar rich with lotus stalks, as prescribed for the lotus initiation. The sage, prompted by the gods’ wish, accepted them and imparted to those discerning ones the knowledge according to Vedic instructions. Brhaspati, noble-minded, set aside his astonishment at the initiation and prepared a single fire for the dwellers of heaven. Angiras, pleased, gave them the sacred recitations prescribed in the Vedas: the Trisuparna, Trimadhu, and the purifying Pavamani hymns. He, of noble intellect, taught them all the recitations and related practices. The ritual bath, accompanied by the recitation “āpo hiṣṭha,” is known as the Brahma bath. This Brahma bath destroys sin, pacifies the wicked, and increases nourishment, prosperity, and strength. It grants success and fame, and removes the impurities of the Kali age. Therefore, one should perform the Brahma bath with all effort, as do those who are silent, self-restrained, initiated, and have subdued their senses. All carried water pots, wore loose garments and rosaries, bore staffs, donned bark cloth, and adorned themselves with matted hair. Engaged in the practice of bathing, seated in proper posture, devoted to meditation with effort, they fixed their minds on Brahman and desired regulated food. Observing silence, avoiding unnecessary sight, speech, contact, and meditation on other matters, all the vow-holders performed the sacred bath three times a day, thus fulfilling their devotion and discipline in pursuit of Brahmā’s vision.