The Dānavas, proud and disdainful, scoffed at the gods born from Aditi, calling them wretched and lamenting their repeated defeats and deaths at the hands of the Dānavas. They addressed Brahmā, the Grandfather of all beings—of themselves and the gods alike—requesting that when his great sacrifice was complete, the gods should be returned to them. They foresaw inevitable conflict over prosperity, yet, for the time being, resolved to simply observe alongside all the Dānavas. Pulastya then narrated how, upon hearing these boastful words, the illustrious Janārdana, accompanied by Śakra, turned to Śaṃbhu and spoke: “The foremost Dānavas have arrived here, summoned by Brahmā himself, along with Rudra, to create obstacles and to hinder the proceedings. Yet we must show patience until the sacrifice reaches its end. Only then, when the rite is finished, should the gods prepare for battle. O mighty one, you must act so that the earth is rid of the Dānavas, and for the victory of Śakra, together with you and me. The Maruts have been appointed as attendants for the twice-born; we will take the wealth of the Dānavas and offer it in sacrifice. When the Brāhmaṇas have gathered and the people are oppressed, we will bring about the downfall of the Dānavas, who will be reduced to servitude.” As Viṣṇu spoke thus, Brahmā intervened, saying, “These sons of Danu are angry and seek to provoke your wrath. Yet you, together with Rudra and the gods, must remain patient. When the rite is completed at the end of the age, then you may act. I have sent both you and these foremost Dānavas; whether there is peace or conflict, let all act accordingly at that time.” Then, Pulastya recounted, Brahmā himself addressed the Dānavas: “There must be no conflict with the gods at my sacrifice. You must always remain friendly and support my purpose.” The Dānavas replied obediently, “We will do everything as you command, Grandfather.” They added, “The gods are our descendants; they have nothing to fear from us.” Pleased by their words, their Grandfather’s heart was gladdened. As all stood together, a multitude of sages arrived, having heard of the great ancestral sacrifice. Keśava graciously accepted their worship. The god who bears the Pināka, Śiva, offered them seats, and Vasiṣṭha, prompted by Brahmā, performed the ritual libations for them. After giving them offerings of cows and inquiring after their well-being, he granted them a place to dwell at Puṣkara, saying, “Remain here.” The sages, adorned with matted locks and deerskins, beautified the excellent lake, much as the celestials adorn the Ganges. Some sages were shaven-headed and wore ochre robes; others had long beards, sparse teeth, or bulging eyes. Among them were those with large bodies, protruding or deformed ears, elongated or misshapen foreheads, and exposed tendons and skin. Their bellies were visible, yet their minds were purified. Upon beholding the sacred Puṣkara, radiant in every direction, ascetics—like tigers among men—were drawn to its banks by the sanctity of the place. There gathered the great-souled Vālakhilyas; some crushed stones, others chewed mortar, and some practiced various forms of purification. Some subsisted on air, others on water or leaves; many engaged in diverse disciplines, and some lay upon bare ground. A wondrous event occurred: upon glimpsing their own reflections in the lake, the sages’ faces instantly became beautiful. Amazed, they gazed at one another, marveling at the transformation. Thus, the ascetics named the place “Face-viewing,” for by seeing their faces in this holy place, their countenances became radiant. Having bathed and observed their disciplines, they became beautiful, like sons of the gods, endowed with incomparable virtues. Shining with brilliance, all the forest-dwelling sages stood together, dividing the holy place simply by their sacred threads. They offered agnihotra sacrifices and performed various rites, reflecting deeply and purifying themselves of sin through their austerities. They declared, “We shall not seek another holy place; this lake is the greatest,” and so the twice-born named it “Great Puṣkara.” There, many hunchbacks were seen near the sacred waters, astonishing all who had gathered. After making various offerings and gifts to the twice-born Brahmins, the assembly heard of the eastern Sarasvati. Desiring to bathe there, the Brahmins set out, arriving at the foremost holy places along the Sarasvati, which were crowded with groups of Brahmins and adorned with groves of jujube, inguda, kashmarya, plaksha, asvattha, and vibhitaka trees. The sacred sites were also beautified by pauloma, palasha, karira, pilu, and syandana trees, as well as kapittha, karavira, bilva, amlataka, atimukta, kanda, and parijata. The region was abundant with kadamba groves, delightful to all beings, their fruits, leaves, and flowers swaying in the breeze and water, and even dantolukhalika trees. Encircled by the foremost sages—especially those who pounded with stones—the place resounded with the chanting of self-study and was filled with hundreds of herds of deer. It was further adorned by those devoted to non-violence and supreme righteousness, radiant with the names Kanchana, the eastern Nanda, and Vishalaka. At Puṣkara, the river Sarasvati flowed in five streams, while the grand assembly of Brahmā was taking place upon the earth, sanctifying all who gathered there.