Pulastya, the revered sage, responded to a profound inquiry concerning Brahman, the very essence of existence. He acknowledged the gravity of the question and promised to share, to the best of his ability, a most glorious account. “Listen,” he said, “to the story of the One you ask about—He who is beyond all, imperishable, and whose presence pervades everything.” This Supreme Being is described as having a thousand faces, eyes, feet, ears, and hands. He is endowed with a thousand tongues and a thousandfold power, the supreme Lord of thousands, the giver and origin of thousands, and the imperishable one with a thousand arms. He is not only the highest but also the most abundant, manifesting in countless forms. Pulastya continued, explaining that this Lord is present in every aspect of the sacred ritual. He is the oblation, the libation, the offering, the priest who pours the ghee, the vessels, the purifiers, the altar, the consecration, the cooked offering, and the sacrificial ladle. He is the ladle itself, 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 mortars, the eastern enclosure, the sacrificial ground, the priest, and all implements used for binding. He is present in the smallest and greatest measures, the fixed standards, the acts of expiation, the steeds, the sacrificial mounds, and even the blades of sacred grass. He is the mantra, the sacrifice itself, 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 indeed the sacrifice. Pulastya affirmed to the king that this was the holy and divine story he had asked about. For the welfare of gods and mortals, and for the prosperity of the worlds, the blessed Brahmā himself performed a sacrifice upon the earth. Alongside him were Kapila, the supreme lord; the gods; the seven sages; the illustrious Tryambaka; Sanatkumāra; the great-souled Manu; the blessed lord of creatures; and the ancient gods. All participated in 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, known as Pauṣkaraka, of the great-souled one, is recounted as ancient, where the Veda and Smṛti are perfectly established. From Brahmā, the boar—the 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, and stood forth with Veda as his feet, the sacrificial post as his tusk, the ritual as his hand, and the altar as his mouth. This divine being’s tongue is fire, his hair is darbha grass, his head is Brahman, he is of great austerity, his eyes are day and night, his limbs are the Vedas, and he is adorned with the sound of the scriptures. His nose is clarified butter, his beak is a sacrificial ladle, his voice resounds with the chant of the Sāma. He is great, filled with truth and righteousness, glorious, and honored for his deeds and valor. His nails are expiation, steadfast; his knees are sacrificial animals; his form is that of a sacrifice; his intestines are the Udgātṛ priests; his mark is the fire-offering; he is the fruit, seed, and great herb. His inner self is wind, his mantras are firm, his buttocks are water, his blood is soma, his shoulders are the Vedas, his scent is the oblation, and he surpasses all in offering to gods and ancestors. His body is the eastern altar, radiant, worshipped with various initiations; his heart is the south; he is a yogi, the embodiment of the great sacrifice, and truly great. He is splendid in the preliminary rites, adorned with the turns of the Pravargya vessel, accompanied by his shadow-wife, towering like a jeweled peak. His soul exists for the welfare of all worlds. With his tusk, he lifted up the earth and, having brought her to her proper place, became her supporter. After supporting the earth, Hari attained liberation. Thus, by the primeval Boar, seeking the welfare of Brahman, the earth was upheld. Long ago, when the earth was submerged in the ocean, it was lifted up in the lotus; surrounded by tranquility and self-control, he stood in the divine Kokāmukha. Alongside him were the Ādityas, Vasus, Sādhyas, Maruts, and other gods; the Rudras, universal helpers, Yakṣas, Rākṣasas, and Kinnaras; the directions and intermediate directions; the earth, rivers, and oceans; and Brahmā, glorious, the teacher of all beings, foremost knower of Brahman. Brahmā spoke: “The Kokāmukha tīrtha must always be preserved by you, O Lord; it must be kept secret and protected during the sacrifice here.” Brahmā promised, “So I shall do, O Blessed One,” and again addressed Viṣṇu, who stood before him: “You are indeed my supreme god, my supreme teacher, my supreme abode, O best of the gods, greater than Indra and the others. O you with eyes like fully blossomed, spotless lotuses, destroyer of the enemy’s host, just as my sacrifice destroys the Dānavas, so too must you act. So must you arrange, for one who bows to you; I bow to you.” Viṣṇu replied, “Abandon fear, O Lord of gods; I will bring about the destruction of the Dānavas. And those who at the end are obstructors, the Yātudhānas and Asuras, I will slay them all; be at ease, Grandfather.” Having spoken thus, Viṣṇu stood ready to help at the proper moment. Auspicious winds blew, the ten directions became clear, radiant lights and the moon performed circumambulation, the planets caused no affliction, and even the oceans became tranquil. The earth was free from dust, the waters brought delight to all, the rivers followed their natural course, and the seas were not agitated. The senses of people, both outward and inward, were auspicious; the great sages, free from sorrow, recited the Vedas aloud. During that sacrifice, the fires were auspicious as oblations were offered; people, established in righteous conduct and virtue, were joyful in heart. Hearing the promise of Viṣṇu to destroy the enemies, the gods arrived together with the Dānavas and Rākṣasas. All the spirits, ghosts, and piśācas came in order, as did the Gandharvas, Apsarases, Nāgas, and hosts of Vidyādharas. Thus unfolded the divine account, where the Supreme Being manifested in myriad forms, upheld the earth, and ensured the welfare of all worlds through sacred sacrifice and the promise of protection.