"You shall become the goddess who grants all desires and bestows auspiciousness," it was declared. "Whoever recites or listens to this hymn again and again will surely attain success in all their aims—of this, there can be no doubt." Gāyatrī herself replied, "So it shall be, my son, just as you have spoken." Bhīṣma then spoke, "O revered Brahman, I have listened to this most wondrous and truthful account: how Gāyatrī’s consecration was performed here in this very assembly, how Sāvitrī opposed her and curses were pronounced, and how the goddess was praised by Viṣṇu everywhere. I heard how radiant Gāyatrī was extolled by Rudra, and how, upon hearing this, the Supreme Soul recounted the tale in detail to Brahmā. My hair stood on end with joy, my mind became peaceful, and I was filled with supreme delight and great curiosity. The blessed Nārāyaṇa, full of devotion, had composed that supreme hymn in honor of Brahmā’s wife and placed it upon the sacred mountain. Then Viṣṇu spoke words of satisfaction and nourishment to the illustrious, modest, and sovereign goddess. O Brahma, I have heard all this from your lips: what happened afterwards, and what else was done at that place? O blessed one, please recount everything in order, for by hearing it my body will be purified—of this there is no doubt." Pulastya began, "While that supreme god was performing a great sacrifice at Pushkara, O King, listen now to the marvelous events that unfolded in times past. In the beginning, during the Krita Yuga, when the Grandfather Brahmā himself was the sacrificer, the great sages Marīci, Aṅgiras, Pulastya, Pulaha, and Kratu, along with Dakṣa, lord of creatures, all adorned with every ornament, bowed in salutation, shining brightly. The hosts of Apsaras danced before Viṣṇu, lord of the gods. Accompanied by the celestial music of the Gandharvas, they delighted in the sky. Among the Gandharvas, Tumburu sang, as did Mahāśruti, Citrarathasena, Urnayu, and Anagha. Gomayu, Sūryavarchas, Somavarchas, Trinayu, Nandi, and Citraratha were present as well. Shalishira was the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Taraka the sixteenth among them. Hāhā and Hūhū, and the radiant Hamsa, sang to the Lord. The celestial Apsaras continued their dance before the Lord. Dhātā, Aryaman, Savitā, Varuṇa, Aṃśa, and Bhaga were present, as were Indra, Vivasvān, Pūṣan, Tvaṣṭṛ, and Parjanya—the twelve Ādityas, blazing with radiant energy. The lords of the gods offered salutations to the Grandfather, as did Mṛgavyādha, Śarva, and the illustrious Nirṛti. Ajaikapāda, Ahirbudhnya, Pināki the unconquered, Bhava, Viśveśvara, and Kapardi stood there as well. There stood the blessed Sthāṇu, Bhaga, and the Rudras; the twin Aśvins, the eight Vasus, and the mighty Maruts. The Viśvadevas and Sādhyas stood with joined palms, and the great serpents, beginning with Śeṣa and headed by Vāsuki, were present. Kāśyapa, Kambala, and the mighty Takṣaka, noble serpents all, stood in reverence. Tārkṣya, Ariṣṭanemi, and the mighty Garuḍa attended, as did Vāruṇi, Āruṇi, and the sons of Vinatā. The blessed Nārāyaṇa himself, lord of the worlds, arrived and addressed the glorious preceptor of the worlds, together with all the great sages. He said, 'By you, this entire universe is pervaded; by you, O Lord of the world, it is created. Therefore, you are the Lord of all beings, O Lotus-born; obeisance to you. Whatever task is to be done here by me, instruct me in that.' So spoke the blessed Lord, joined by the divine sages. Having bowed to Brahmā, the Lord of the gods, the one of unmanifest birth, Nārāyaṇa stood there, and Brahmā illumined all directions with his radiance. Adorned with the Śrīvatsa mark, covered with fine hair, with a golden thread and silver, resembling a sage among the gods, glorious, self-born, the source of all beings—he stood pure-haired, broad-chested, filled with all brilliance, the goal of the virtuous and the end of those who perform evil. The great souls perfected in yoga know him as the supreme world, whose lordship has eightfold qualities, whom they call the best among the gods. Having attained him, O Brahmins, those steadfast in seeking liberation are freed from birth and death, their minds absorbed in yoga. This, indeed, is called penance by all who dwell in the various stages of life, who, observing difficult vows and regulated diet, engage in service again and again. Among serpents, he is called Ananta by all yogis—a thousand-headed, red-eyed being, foremost among the likes of Śeṣa. He is called sacrifice by the foremost Brahmins who desire heaven—glorious, unique, the supreme sage, who moves to various places. He is the god who knows and is known, the giver of sacrificial shares, with the bull, fire, sun, and moon as his eyes, and whose very form is space itself. To that god we take refuge, O Blessed One, seeking shelter in him—the refuge, the god who is the origin of all gods and beings, the creator of sages and worlds, the lord of the gods, who acts for the welfare of the gods and the maintenance of the entire universe.