By the command of Brahmā, the wind swept across all directions, gathering every tree, medicinal herb, and all things that grow or do not grow, and brought them together. These assembled at the sacrificial mountain, where, on its southern side, the gods stood to the north, marking the mountain’s boundary. In the west, the Gandharvas, Apsarases, and sages—masters of the Vedas—took their places at that grand sacrifice. Divine hosts, Dānavas, and Asuras, setting aside old resentments, were well pleased with one another, united in harmony for this sacred occasion. All of them attended upon the sages and served the Brāhmaṇas with devotion—the sages, Brahmarṣis, twice-born, and Devarṣis alike. Foremost among royal sages gathered from all directions, each wondering which god among them would be chosen as the chief recipient of the sacrifice. Even animals and birds came out of curiosity, while Brāhmaṇas of every caste arrived, eager to partake in the sacred offerings. Varuṇa himself provided precious gems, and Dakṣa, coming from Varuṇa’s world, personally served cooked food to the assembly. The wind brought a variety of flavors; the sun cooked the juices; Soma prepared the food; and Bṛhaspati bestowed intelligence upon all present. The lord of wealth, Kubera, gave gifts of treasure and many garments. Sarasvatī, along with Gaṅgā and Narmadā, graced the gathering with their presence. All other sacred rivers, wells, reservoirs, ponds, lakes, and pools arrived as well. The principal springs, countless divine lakes, all reservoirs of water, and even the seven oceans were present at this auspicious event. Salt, sugarcane, wine, ghee, curd, milk, and water were brought together, as were the seven worlds, the seven nether regions, the seven continents, and their cities. All manner of trees, vines, grasses, vegetables, and fruits assembled, accompanied by the elements—earth, air, space, water, and fire. Every embodied being, the treatises on dharma, commentaries on the Vedas, aphorisms, and all things created by Brahmā were present. The formless and the formed, the manifest and all that is visible—everything was gathered at that ancestral sacrifice. In this divine assembly, with the sages gathered, Viṣṇu—the eternal—stood at Brahmā’s right side. At Brahmā’s left stood Rudra, the gracious Lord, wielder of Pināka. There, the selection of priests was made by the great-souled one: Bhṛgu was chosen as the hotṛ; Pulastya as the best adhvaryu; Marīci as the udgātṛ; and Nārada as the brahman priest. Sanatkumāra and others became the sadasyas, while the progenitors, beginning with Dakṣa, and the various classes, with brāhmaṇas at their head, took their places. Near Brahmā, the priests were arranged, adorned with garments and ornaments provided by Vaiśravaṇa. The twice-born were arrayed with rings, bracelets, and crowns—four, then two, and ten more, making sixteen priests in all. Brahmā honored them all with deep reverence, commanding all present to show them respect during the sacrifice. Brahmā declared Sāvitrī as his wife and addressed the twice-born as his refuge. Summoning Viśvakarman, the ritual shaving of Brahmā’s head was performed as prescribed, with the best of the twice-born officiating. Linen garments were made for the couple by the brāhmaṇas. As Vedic recitations filled the heavens, the kṣatriyas stood armed, protecting the world. The vaiśyas prepared an abundance of flavorful dishes. Witnessing such wonders—things never before seen or heard—Prajāpati, the great creator, was pleased and gave the vaiśyas the name Prāgvāṭa. The śūdras were instructed to always serve the feet of the twice-born—washing their feet, providing food, and cleaning up the remains. They performed these duties faithfully. Then the Grandsire, Brahmā, told them, “For the sake of service, I have assigned you to the fourth station.” He decreed that service must be rendered by them and others like them to twice-born men, kṣatriya kin, and relatives, and thus he acted accordingly. Brahmā then appointed the doorkeeper, Indra; Varuṇa as the giver of waters; Kubera as the bestower of wealth; and Vāyu as the bringer of fragrance. Sūrya was set as the illuminator, Madhava held authority, and Soma, the giver of soma, was stationed on the left side of their path. The noble Sāvitrī, Brahmā’s honored wife, was summoned by the officiating priest: “Come, O goddess, with haste.” All the sacred fires were kindled for the initiation. Yet Sāvitrī was delayed in her duties, not arriving promptly, moved by her womanly nature. She thought, “I have not yet decorated the doorway, nor made any intricate designs on the walls or auspicious marks in the courtyard. I have not washed the vessels here, and even Lakṣmī, wife of Nārāyaṇa, has not yet arrived.” The wives of the gods were named: Swāhā is the wife of Agni; Dhumrorṇā is Yama’s; Vāruṇī is Varuṇa’s; Gaurī is Vāyu’s, as is Suprabhā. Riddhi is the wife of Kubera; Gaurī is beloved of Shiva; Medhā, Shraddhā, Vibhūti, Anasūyā, Dhṛti, and Kṣamā were also present. Yet Gaṅgā and Sarasvatī had not yet come, nor had the maidens; Indrāṇī, Chandra’s wife, and Rohiṇī, beloved of the Moon, were also absent. Thus, all beings, gods, sages, rivers, and elements, along with the great and noble, assembled for Brahmā’s grand sacrifice, each fulfilling their appointed roles in that timeless, sacred gathering.