In ancient times, the Grandfather of all, the father of the worlds, brought forth the seasons and the conjunctions of time, establishing the threefold measure by which the rhythms of existence are known. He set the span of lifetimes, the fields that sustain life, the signs of decrease and increase, the marks that distinguish beings, and the beauty of form that adorns creation. He fashioned the three classes of beings, the three worlds, and the threefold knowledge that guides the wise. He established the three sacred fires, the threefold divisions of time, the three acts of ritual, the three qualities that shape all nature, and the three classes that order society. The Grandfather created the worlds, appointing supreme creators and those of lesser mind, and set forth the path of righteousness as well as the path followed by those who act wickedly. He originated the fourfold order, became its protector, revealed the four sciences, and abided in the four stages of life. He is heard as the supreme light, the highest austerity, the supreme beyond the supreme, and the possessor of the supreme self. He is the bridge connecting all worlds, the purest among those of pure acts, the one to be known by the knowers of the Veda, the lord of those who possess mastery. Among beings, he is the non-being; among those with fiery splendor, he is the fire; among men, he is the mind; among ascetics, he is the austerity. He is discipline among the disciplined, brilliance among the brilliant. All this, the Grandfather—the father of the worlds—created. Yet, a question arises: how did the Grandfather seek the fruit of sacrifice, and how was his mind set upon the sacrificial act? This great doubt was voiced to the sage Pulastya, who replied, “You have asked a profound question about Brahman. Listen as I recount this glorious account to the best of my ability.” Pulastya described the one inquired about: the supreme being with a thousand faces, a thousand eyes, a thousand feet, a thousand ears, and a thousand hands—imperishable. He possesses a thousand tongues, a thousandfold power, is the supreme lord of thousands, giver of thousands, origin of thousands, and the imperishable one with a thousand arms. This being is the oblation, libation, offering, priest who pours the ghee, the vessels, the purifiers, the altar, the consecration, the cooked offering, and the sacrificial ladle. He is the ladle, the soma, the final bath, the sprinkling vessel, the sacrificial fee, the wealth, the Adhvaryu priest, the singer of Sāman, the learned Brahmin, the assistants, the assembly, and the sacrificial hall. He is the sacrificial post, the fuel sticks, the sacred grass, the spoon, the ladle, the mortars, the eastern enclosure, the sacrificial ground, the priest, and whatever is used for binding. He is the small and the exceedingly great measures, the fixed standards, the acts of expiation, the steeds, the sacrificial mounds, and the blades of sacred grass. He is the mantra, the sacrifice, the oblation, the share of the fire, the very being of existence, the first to receive, the enjoyer of offerings, the one with auspicious flames, and the wielder of weapons. The knowers of the Veda and learned Brahmins declare that this eternal Lord is the sacrifice itself. This, O great king, is the holy and divine story you have asked about. For the welfare of gods and mortals and the prosperity of all worlds, the blessed Brahmā performed a sacrifice on earth. Alongside him, Kapila the supreme lord, the gods, the seven sages, the illustrious Tryambaka, Sanatkumāra, the great-souled Manu, the blessed lord of creatures, and other ancient gods—all performed the sacrifice, their brilliance equal to the blazing Vaiśvānara fire. Long ago, in the hollow of the lotus where the lotus-born one slept, the gods and hosts of seers arose. This manifestation, called Pauṣkaraka, of the great-souled one, is recounted as ancient, where Veda and Smṛti are perfectly established. From Brahmā, the boar—mouth of the Veda—manifested. The best of the gods, assuming the form of a boar, appeared to assist him. He made the sacred place Kokāmukha vast in Puṣkara, standing forth with Veda as his feet, the sacrificial post as his tusk, the ritual as his hand, and the altar as his mouth. His tongue was fire, his hair darbha grass, his head Brahman, his eyes day and night. Divine, his limbs were the Vedas, adorned with the sound of the scriptures. His nose was clarified butter, his beak a sacrificial ladle, his voice resounded with the chant of the Sāma. He was great, filled with truth and righteousness, glorious, honored for his deeds and valor. His nails were acts of expiation, steadfast; his knees sacrificial animals; his form that of a sacrifice; his intestines the Udgātṛ priests; his mark the fire-offering; he was fruit, seed, and great herb. His inner self was wind, his mantras firm, his buttocks water, his blood soma, his shoulders the Vedas, his scent oblation. He surpassed all in offering to gods and ancestors. His body was the eastern altar, radiant, worshipped with various initiations; his heart was the south; he was a yogi, the embodiment of the great sacrifice. Splendid in the preliminary rites, adorned with the turns of the Pravargya vessel, accompanied by his shadow-wife, he towered like a jeweled peak. His soul was for the welfare of all worlds. With his tusk, he lifted up the earth and, bringing her to her proper place, became her supporter. Thus Hari, having supported the earth, attained liberation. By the primeval Boar, seeking the welfare of Brahman, the earth was upheld. Long ago, the earth, submerged in the ocean, was lifted up in the lotus. Surrounded by tranquility and self-control, he stood in the divine Kokāmukha. He was joined by the Ādityas, Vasus, Sādhyas, Maruts, and other gods; by Rudras, universal helpers, Yakṣas, Rākṣasas, and Kinnaras; with the directions and intermediate directions, the earth, rivers, and oceans. Brahmā, glorious teacher of all moving and unmoving beings, foremost knower of Brahman, spoke these words: “The Kokāmukha tīrtha must always be preserved by you, O Lord; it must be kept secret and protected during the sacrifice here.” Brahmā replied, “So I shall do, O Blessed One.” Again, Brahmā spoke to Viṣṇu, the god standing before him: “You are indeed my supreme god, you are indeed my supreme teacher, you are indeed my supreme abode, O best of the gods, greater than Indra and the others.” Thus, the story of the ancient sacrifice and the primeval Boar, the upholder of the earth, is told—a tale of divine manifestation, cosmic order, and the supreme welfare of all worlds.