In the sacred gathering, the lords of the gods approached the Grandfather, Brahmā, offering their reverent salutations. Among them were Mrigavyadha, Sharva, and the illustrious Nirriti. The assembly included Ajaikapada, Ahirbudhnya, Pinaki—the unconquered one—Bhava, Vishveshvara, and Kapardi, all shining in their divine presence. Standing there too were the blessed Sthāṇu, Bhaga, and the host of Rudras, alongside the two Aśvins, the eight Vasus, and the mighty Maruts. The Viśvadevas and the Sādhyas joined them, palms pressed together in devotion, and the great serpents beginning with Śeṣa and led by Vāsuki were present as well. Noble serpents such as Kāśyapa, Kambala, and the powerful Takṣaka stood before Brahmā, their hands joined in respect. Tārkṣya, Ariṣṭanemi, and the mighty Garuḍa, along with Vāruṇi, Āruṇi, and the sons of Vinatā, were also gathered there. Then, the blessed Nārāyaṇa himself, the lord of all worlds, arrived. He addressed the glorious preceptor of the worlds, Brahmā, accompanied by all the great sages. Nārāyaṇa spoke: “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.” He continued, “Whatever task is to be done here by me, instruct me in that.” Thus spoke the blessed Lord, together with the divine sages, seeking guidance. Having bowed to Brahmā, the Lord of the gods, the one of unmanifest birth, Nārāyaṇa stood there. Brahmā, radiant and glorious, illumined all directions. Adorned with the Śrīvatsa mark and covered with fine hair, with a golden thread and silver, he resembled a sage among the gods—glorious, self-born, and the source of all beings. Pure-haired and broad-chested, Brahmā was filled with all brilliance. He is the destination of the virtuous and the end of those who perform evil deeds. The great souls perfected in yoga know him as the supreme world, whose lordship has eightfold qualities; they call him the best among the gods. Those steadfast in seeking liberation, O Brahmins, having attained him, are freed from birth and death, their minds absorbed in yoga. This 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, with a thousand heads and red eyes, together with the best like Śeṣa. He is called sacrifice by the foremost Brahmins who desire heaven—glorious, unique, the supreme sage, moving 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, the god whose form is space. To that god, they all took refuge, seeking shelter—the refuge, the god who is the origin of all gods and beings. He is the creator of the sages and the worlds, the lord of the gods, for the sake of the gods’ welfare and the maintenance of the entire universe. Oblations of cooked food are proper for the ancestors, and the finest offerings are for the gods; by whom all this was established, to that supreme god they bowed. By the fire of the Tretā age, worship was performed by the supreme creator; just as creation was formerly made, so too was the creation of sacrifice again. Thus, Brahmā, the endless one who sustains the worlds, being followed, the blessed one, though aged, was also wise. The Grandfather, whose nature is beyond comprehension, went to the sacrificial enclosure, which was filled with wealthy priests and protected by participants. Then, with bow in hand, Viṣṇu, the mighty lord, stationed the kings of the Daityas and Dānavas, and the hosts of Rākṣasas. Brahmā quickly contemplated himself by his own self; having reflected truly, the eternal sacrifice became sacrifice. There, the blessed one arranged the selection of priests; the Bhṛgus and others, skilled in sacrificial rites, were chosen as officiants. They performed, with chief reciters of the Bahvṛca tradition, the auspicious syllables as prescribed; the foremost sages listened as the rite was conducted. The knowledge of sacrifice, the knowledge of the Vedas, and expertise in recitation resounded with the voices of the supreme sages. Those who knew the sacrificial laying, those versed in phonetics, those skilled in the meaning of words, and those accomplished in all branches of knowledge were present. With experts in Mīmāṃsā and reasoning, various statements were made; and in each place, O king, those with firm vows were present. They saw the foremost twice-born engaged in recitation and oblation, and Brahmā, the grandfather of the worlds, stood in that sacrificial ground. The illustrious guru of gods and demons, served by both, was worshipped there; and the lords of creatures approached him as master. Dakṣa, Vasiṣṭha, Pulaha, and Marīci, the best of twice-born; Aṅgirā, Bhṛgu, Atri, Gautama, and also Nārada—all were present. Knowledge, the mid-space, wind, light, water, earth; sound, touch, form, taste, and likewise smell. Transformation and modification, and whatever else is the great cause; the four Vedas named Ṛg, Yajur, Sāma, and Atharva. Sound, phonetics, etymology, ritual, and meter, all combined; Ayurveda, Dhanurveda, Mīmāṃsā, and mathematics as well. Knowledge of elephants and horses, together with histories; with these limbs and subsidiary sciences, all the Vedas are adorned. They worshipped the great soul, the self-identified Grandfather; as well as austerity, sacrifices, resolve, and even the very breath. These and many others were present before the Grandfather: wealth, righteousness, desire, aversion, and joy at all times. Thus, in that sacred assembly, all beings, forces, and wisdom gathered around Brahmā, honoring him as the source and sustainer of the universe.