Hear now of the wondrous sacrifice and the glory of the Lord as told in the ancient Purāṇa. There is One whose very body forms the radiant altar of the east, worshipped in countless initiations, whose heart is the sacred south, who is the supreme yogi and the embodiment of the great cosmic sacrifice. He shines with the brilliance of the preliminary rites, adorned with the sacred turns of the Pravargya vessel, accompanied by his shadow-wife, and towers above all like a jeweled mountain peak. This Lord’s soul is ever devoted to the welfare of all the worlds. It was he who, with his mighty tusk, lifted up the earth from the depths of the cosmic ocean and set her once more in her proper place, becoming her steadfast support. Having thus upheld the earth, Hari—by his primeval Boar form—secured liberation and sought the good of Brahman, ensuring the earth’s stability for all beings. Long ago, when the earth was submerged in the ocean’s abyss, he lifted her up upon a lotus. Surrounded by tranquility and perfect self-mastery, he stood resplendent at the divine Kokāmukha. There, he was joined by the Ādityas, Vasus, Sādhyas, Maruts, and all the other gods, along with the Rudras, the universal helpers, Yakṣas, Rākṣasas, and Kinnaras. The very directions and all their interspaces, the earth, rivers, and oceans themselves, and Brahmā—glorious preceptor of all that moves and does not move, foremost knower of Brahman—were present. Brahmā spoke to the Lord: “O Lord, the Kokāmukha tīrtha must always be preserved by you; keep it secret and protected during this sacrifice.” To this, Brahmā replied, “So it shall be, O Blessed One.” Then again, Brahmā addressed Viṣṇu, who stood before him in divine form: “You are my supreme God, my greatest teacher, my highest abode, O best of the gods, greater even than Indra and the rest. O you whose eyes are like spotless, fully blossomed lotuses, destroyer of hostile hosts—as my sacrifice destroys the Dānavas, so too must you act. Arrange all as is proper for one who bows to you; I bow to you.” Viṣṇu replied, “Abandon all fear, O Lord of gods; I will bring about the destruction of the Dānavas. Those who obstruct at the end—the Yātudhānas and Asuras—I shall slay them all; be at ease, Grandfather.” Having spoken thus, Viṣṇu stood ready, prepared to help at the appointed time. Auspicious winds began to blow, the ten directions became clear, radiant lights and the moon circled the sacrifice in blessing, the planets caused no affliction, and even the oceans grew calm. The earth was free from dust, the waters delighted all, the rivers followed their natural courses, and the seas were unagitated. People’s senses, both outward and inward, were auspicious; the great sages, freed from sorrow, recited the Vedas aloud. In that sacrifice, the fires blazed auspiciously as oblations were offered, and all people, established in righteousness and virtue, were joyful of heart. Hearing Viṣṇu’s promise to destroy their enemies, the gods gathered, accompanied even by the 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 these beings reached the sacrificial mountain; on its southern side, the gods stood to the north, at the mountain’s boundary. Gandharvas, Apsarases, and Veda-wise sages took their place in the west at that great sacrifice. Divine hosts and groups of Dānavas and Asuras, setting aside all resentment, were well pleased with one another. All attended upon the sages and served the Brāhmaṇas, the Brahmarṣis, the twice-born, and the Devarṣis. The foremost royal sages gathered from all regions, each wondering which of the gods would be chosen for worship in this sacrifice. Even animals and birds arrived out of curiosity, and Brāhmaṇas of all castes came, eager to partake of the offerings. Varuṇa himself provided gems, and Dakṣa personally served food, coming from Varuṇa’s world. The wind brought a variety of flavors, the sun cooked the juices, Soma prepared the food, and Bṛhaspati bestowed intelligence. The lord of wealth gave treasures and garments; Sarasvatī, along with Gaṅgā and Narmadā, was present. All other sacred rivers, wells, ponds, lakes, and pools were there as well, as were the principal springs, countless divine lakes, and the seven oceans. There were offerings of salt, sugarcane, wine, ghee, curd, milk, and water; the seven worlds, the seven nether regions, the seven continents, and their cities were all represented. Trees, vines, grasses, vegetables, fruits—earth, air, space, water, and fire—all were present. All embodied beings, treatises on dharma, commentaries on the Vedas, aphorisms, and all that Brahmā had created were gathered. Both the formless and the formed, the manifest and all that is visible—everything assembled at that ancestral sacrifice. In the midst of the gods and assembled sages, Viṣṇu, the eternal one, stood at Brahmā’s right hand. At Brahmā’s left stood Rudra, the gracious Lord wielding the Pināka bow, and the great-souled one selected the priests for the sacrifice. Bhṛgu was chosen as the hotṛ priest, Pulastya as the best adhvaryu, Marīci as the udgātṛ, and Nārada as the brahman priest. Sanatkumāra and others became the sadasyas, the members of the assembly; the progenitors beginning with Dakṣa and all classes, with the brāhmaṇas at the forefront, were present. Thus was the great, all-encompassing sacrifice prepared, attended by gods, sages, and all beings, under the auspices of Brahmā, Viṣṇu, and Rudra.