Those who, out of ignorance, fail to recognize the Supreme Lord Śiva as the foremost teacher of the gods and the sovereign of all beings—both moving and unmoving—are eventually overtaken by suffering. Their hearts, tainted by pride and misled by false doctrines, bind them to sorrow. As these praises were being offered, the trident-bearing, bull-bannered Lord Śiva, his heart filled with joy, addressed Rāghava, the scion of the Raghu dynasty, with words of great pleasure. Śiva said, “Rāma, I am pleased with you. May auspiciousness attend you always. Born of a pure lineage, you yourself are worthy of the world’s worship, a god who has assumed human form. Because you are the protector of the gods, they will enjoy happiness for many ages and be served for a long time, especially after the completion of fourteen years. When you return to Ayodhyā, those on earth who behold you will enjoy happiness in this world and, after their time here, will dwell eternally in heaven. “After accomplishing the great task for which the gods implored you, you will return to your city again.” Having received these blessings, Rāghava bowed to the Lord and quickly departed. He made his way to the river that lies along Indra’s path. There, gathering his matted hair, Rāma turned to Lakṣmaṇa and said, “Give me my bow.” Upon hearing these words, Lakṣmaṇa, troubled, turned to Sītā and lamented, “Why, O lady, has Rāma abandoned me without cause? I do not know what offense I have committed that the great-armed Rāma, in anger, has cast me aside. Surely, I will give up my life. I have no purpose in living; shame on me, a disgrace to my lineage, for having provoked the noble one’s wrath through some unknown evil deed. To what worlds can I go, condemned by the great-souled? With both hands covering his face, his throat choked with tears, Lakṣmaṇa declared, “I have not wronged Rāma by deed, thought, or word. O Devi, I touch your feet—there is no other refuge for me.” Then Sītā spoke gently to Rāma, “Why have you abandoned your younger brother? Let this unfairness be set aside, O child, for Lakṣmaṇa, the increaser of fortune.” Rāghava replied, “Dearest, I will never abandon Lakṣmaṇa. Not even in a dream would I disregard his counsel. And, O lovely-hipped one, I have long observed the ways of this land: here, people are truly intent only on their own interests. They do not see one another, nor heed words meant for their benefit; sons do not listen to their fathers, nor fathers to their sons. Disciples ignore the advice of their teachers, and teachers that of their disciples; affection is bound to personal gain, and no one is truly dear to anyone.” Thus speaking, Rāma, together with his brother and Sītā, reached the great river Reva and performed the sacred ablution. He offered water to his ancestors and to the deities, gazing repeatedly at the sun and focusing his mind upon the gods. Having completed the ablution, Rāma shone forth, Sītā and Lakṣmaṇa by his side. With the daughter of the mountain and with Guha, the blessed one entered his dwelling. At this point, Bhīṣma inquired, “At what time did the blessed Brahmā, the creator of worlds, first begin to perform sacrifices? You alone are fit to tell me this. What were the names of the priests appointed by Brahmā, and what gifts did that great-souled one bestow upon them? Tell me exactly as it happened, for I am greatly curious about the ancestral sacrifice.” Pulastya replied, “I have already recounted how, when Svāyambhuva Manu had created all the progenitors, he was instructed to create the world. He himself went to Puṣkara, gathered all the materials necessary for sacrifice, and, assembling the requisites, stood within the fire chamber. The Gandharvas sang continually, and the groups of Apsarases danced. The roles of Brahma-udgātā, hotṛ, and adhvaryu—these four—were established to conduct the sacrifice. “For each of these, three attendants arose, self-appointed: the Brahmanācchaṃsī, the potā, and the agnīdhra. Then there were Ānvīkṣikī, all knowledge, and Brāhmī—these fourfold. The udgātā, pratyudgātā, pratihartā, and subrahmaṇya formed the second group of four for the udgātṛ. The hotṛ, maitrāvaruṇa, and acchāvāka, with the grāvastut as the fourth, formed the third group; the adhvaryu, pratiṣṭhātṛ, neṣṭṛ, and unnetṛ made up the fourth group. Thus, O son of Śaṃtanu, the Veda-knowers declare these sixteen officiants. “Three hundred sixty sacrifices were created by the self-born Brahmā, and in all these, the twice-born always recite these names. Some desired the sadasya, and the trisāmā and adhvaryu as well. Nārada was appointed as brahma, Gautama as brāhmaṇācchaṃsi, Devagarbha as potṛ, Agnīdhra as devala, Aṅgiras as udgātṛ, and Pulaha as pratyudgātṛ. Nārāyaṇa became pratihartṛ, Subrahmaṇya was called utṛ; Bhṛgu was the hotṛ, Vasiṣṭha the maitra. Kratu was acchāvāka, Cyavana the grāvastut; Pulastya was the adhvaryu, Śibi the pratiṣṭhātṛ. Bṛhaspati served as neṣṭṛ, Śāṃśapāyana as unnetṛ; Dharma was the sadasya, accompanied by his sons, grandsons, and companions. “Others present included Bharadvāja, Śamīka, Purukutsa, Yugandhara, Enaka, Tīrṇaka, Keśa, and Kutapa. Garga and Vedaśiras served as trisāmā and adhvaryu; likewise, Kaṇva and others, Mārkaṇḍa and Gaṇḍi, joined with their sons, grandsons, disciples, and relatives. Tirelessly, day and night, they performed the rituals there.” Thus, the tale of the Lord’s blessings, Rāma’s journey, and the ancient sacrifices of Brahmā unfolds—a tapestry of devotion, duty, and the eternal order, as revealed by the wise.