In ancient times, a gathering of the most exalted beings took place. Present were Brahmā, Kapila the supreme lord, the gods, the seven sages, and the illustrious Tryambaka. Alongside them stood Sanatkumāra, the great-souled Manu, the blessed lord of creatures, and the ancient gods. All assembled to perform a grand sacrifice, their brilliance rivaling the blazing Vaiśvānara fire. Long ago, within the hollow of the lotus where the lotus-born one rested, the gods and hosts of seers first arose. This manifestation, known as Pauṣkaraka, of the great-souled one, is celebrated as an ancient event, where the Veda and Smṛti were perfectly established. From Brahmā emerged the Boar, the very mouth of the Veda. The best of the gods assumed the form of a boar 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. His tongue was fire, his hair darbha grass, his head Brahman itself; he was of great austerity, his eyes were day and night, his limbs the Vedas, and he was adorned with the sounds of the scriptures. His nose was clarified butter, his beak a sacrificial ladle, his voice resounded with the chant of the Sāma, he was filled with truth and righteousness, glorious and honored for his valor. His nails embodied expiation, steadfastness; his knees were sacrificial animals, his form was that of a sacrifice, his intestines the Udgātṛ priests, his mark was the fire-offering, and he was the 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 was oblation, and he surpassed all in offering to gods and ancestors. His body was the eastern altar, radiant and worshipped with various initiations, his heart was the south, he was a yogi, the embodiment of the great sacrifice. He was 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 was for the welfare of all worlds. With his tusk, he lifted up the earth and, restoring her to her proper place, became her supporter. Then Hari, having supported the earth, 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, she was lifted up in the lotus. Surrounded by tranquility and self-control, the divine Boar stood in Kokāmukha. At this sacred place, the Ādityas, Vasus, Sādhyas, Maruts, Rudras, universal helpers, Yakṣas, Rākṣasas, and Kinnaras assembled. The directions and intermediate directions, the earth, rivers, and oceans were present. Brahmā, glorious and the teacher of all moving and unmoving beings, foremost knower of Brahman, addressed the gathering. He said, "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." Then Brahmā spoke to Viṣṇu, the god standing 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 responded, "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. People’s senses, both outward and inward, were auspicious; the great sages, free from sorrow, recited the Vedas aloud. During the sacrifice, the fires were auspicious for the offering of oblations; people, established in righteousness and virtue, were joyful in heart. Hearing Viṣṇu's promise to destroy the enemies, the gods arrived, accompanied by Dānavas and Rākṣasas. Spirits, ghosts, and piśācas came in order, as did Gandharvas, Apsarases, Nāgas, and hosts of Vidyādharas. Trees, medicinal herbs, and all that grows or does not grow were brought from every direction by the wind, at Brahmā’s command. All reached the sacrificial mountain, standing on its southern side; the gods took their place to the north, on the boundary of the mountain. Gandharvas, Apsarases, and sages accomplished in the Vedas gathered in the west for the great sacrifice. All divine hosts, Dānavas, and Asuras, setting aside resentment, were well pleased with one another. They attended upon the sages and served the Brāhmaṇas: the sages, Brahmarṣis, twice-born, and Devarṣis. The foremost royal sages gathered from all sides, wondering which among the gods would be worshipped in the sacrifice. Animals and birds also came out of curiosity, and Brāhmaṇas of all castes arrived, desiring to partake of the offerings. Varuṇa himself provided gems, Dakṣa gave food, personally serving cooked food from Varuṇa’s world. The wind brought various flavors, the sun cooked the juices, Soma prepared the food, and Bṛhaspati bestowed intelligence. The lord of wealth gave gifts of treasure and garments; Sarasvatī, the river goddess, along with Gaṅgā and Narmadā, were present, sanctifying the gathering. Thus, in the sacred Kokāmukha, all beings, divine and earthly, assembled for the great sacrifice, united in reverence and harmony.