In the sacred gathering at Puṣkara, the foremost brāhmaṇas assembled, their presence sanctifying the ritual space. As they performed the rites, the gods in heaven quickly received their share of the oblations, and the ancestors partook of the offerings made to them, all through the brāhmaṇas’ devotion. A voice of divine assurance spoke to the brāhmaṇas: “You are truly capable of sustaining the three worlds—there can be no doubt. With but a single act of breath-control, you all shall be purified.” The guidance continued, revealing that by bathing at Puṣkara and reciting the Gāyatrī Mantra—the very mother of the Vedas—the twice-born would be freed from the faults that come from accepting gifts. At Puṣkara, it was declared, the act of giving food brings delight to all deities; even feeding a single brāhmaṇa here yields the merit of feeding ten million. When wealth is given into the hands of the brāhmaṇas, the giver’s sins—brahmahatyā and other misdeeds—are destroyed. By reciting the Gāyatrī Mantra and performing three acts of worship, even the gravest sin, equal to brahmahatyā, is instantly eradicated. The power of Gāyatrī was extolled: sin accumulated over ten births, committed a hundred times, spanning three ages and a thousand years, is destroyed by her recitation. “Knowing this,” the voice said, “you will always be purified through my japa—there is no doubt, nor need for deliberation.” Reciting the praṇava with its three measures, especially alongside Gāyatrī, brings purification to all, especially when recited with the ‘head’ or chief part. Gāyatrī herself declared, “I am established in the eight-syllabled mantra, and this world is pervaded by me. I am the mother of all the Vedas, adorned with all their words. Those who recite me with devotion, the foremost of the twice-born, will attain success and preeminence among all.” Even a self-restrained brāhmaṇa who knows only the essence of Gāyatrī is superior to an unrestrained brāhmaṇa who knows the four Vedas but indulges in everything and sells everything. It was recounted that among brāhmaṇas, a curse had been uttered through Sāvitrī, and thus whatever is given or offered at Puṣkara becomes inexhaustible in its effect. Gāyatrī granted a boon to the best of the twice-born: brāhmaṇas devoted to Agnihotra, who offer sacrifices at the three times, would ascend to heaven along with twenty-one generations of their lineage, just as Indra, Viṣṇu, Rudra, and Agni. The supreme boon of Gāyatrī was given by Brahmā to the brāhmaṇas; after bestowing it at Puṣkara, she took her place by Brahmā’s side. At that moment, the celestial bards recounted the reason for Lakṣmī’s curse, and the curses of all young women were separately told. Gāyatrī, beloved of Brahmā, bestowed a boon upon Lakṣmī: she would always make beautiful and wealthy all those who are not reviled. “You will shine, bringing joy to all,” Gāyatrī said. “All those whom you look upon, O daughter, will partake of merit. But those whom you abandon will suffer; their lineage, family, conduct, and dharma will diminish.” In the assembly, those favored by Lakṣmī would appear splendid, seen by kings, and the best of twice-born would fulfill their requests. They would demonstrate nobility among their peers. “You are to us like a brother, father, teacher, and kinsman—there is no doubt. I could not live without you. When I see you, my gaze becomes auspicious and my mind is pleased. I speak the truth, for this reason.” Those seen by Lakṣmī’s gaze, accompanied by such words, would be virtuous and hear joyful things. Nahuṣa, upon attaining the position of Indra, would seek Lakṣmī’s favor, and by her gaze, his sin would be destroyed, as prophesied by Agastya’s words. After becoming a serpent, Nahuṣa would pray to Agastya: “Through pride I am ruined—be my refuge, O sage.” Compassion stirred in the sage’s heart, and he spoke to Nahuṣa: “A king will be born in your lineage, a delight to your family; seeing him in your serpent form, he will break your curse.” Thus, Nahuṣa would relinquish his serpent form and ascend again to heaven. Through the Ashvamedha sacrifice performed by his husband, he would return to the celestial realm. “By the boon I grant you, O fair-eyed one, you shall attain this,” Gāyatrī promised. At that time, Pulastya described how all the wives of the gods, addressed with satisfaction, would have no sorrow even if deprived of children. Gauri, awakened by Gāyatrī at that moment, was filled with contentment and, being noble-minded, granted boons, desiring the completion of the sacrifice. Seeing Gāyatrī, the mother of the Vedas, as the granter of boons, Rudra bowed down and offered his praise. He said, “O mother of the Vedas, purified by the eight syllables, I bow to you. O Gāyatrī, crosser of difficulties, speech, and sevenfold in form, all hymns, all songs, all syllables and their characteristics, all commentaries and treatises, and whatever other disciplines exist, and all syllables—I bow to you.” Rudra continued his praise: “You are white, radiant, with a face like the moon, broad arms soft as the core of a plantain stem, holding a deer’s horn and a spotless lotus, clad in fine silk garments with a red upper cloth, adorned with a necklace shining like moonbeams, divine earrings in both ears, a face rivaling the moon’s radiance, a pure crown and splendid hair arrangement. You shine, O Gāyatrī, mother of the Vedas, granter of boons and purifier of all.” Thus, the divine assembly at Puṣkara was blessed, and the glory of Gāyatrī and her boons was revealed to all, sanctifying the brāhmaṇas, the gods, and the entire world.