Released from the grasp of the presiding deities, the field of the body remained as it was, safeguarded by Soma, the divine being in the form of the moon. Once Soma, complete in his sixteen parts, was established in the imperishable essence as before, the body—endowed with its qualities—arose and moved about once more. Observing the body restored and protected by the all-knowing one, the deities who presided over its functions withdrew, assuming a state of detachment. They then offered their praises to the supreme Lord, the God of all, and each returned to their respective domains. In their hymn, they proclaimed: “You are fire, you are the life-breath, apāna, and Sarasvatī. You are ether, the lord of wealth, and the very elements of the body. You, O God, are the sense of ego, the sun, the eightfold group of deities; you are Māyā, earth, Durgā, the directions, and the lord of the winds. You are Viṣṇu, you are Dharma, you are the victorious and the unconquered; as the meaning of the imperishable, you are known as the Supreme Lord.” They continued, “With our departure, what will become of this body? It has been abandoned by us. Yet, O God, by you alone is the supreme state protected. We should not disturb this place, for you, O Creator, have established it.” Pleased by their praise, the God spoke kindly to them: “For the sake of divine play, I have created you. What separation can there truly be between you and me, when my purpose has been fulfilled through you? Still, I now grant to each of you two forms: in the activities concerning living beings, remain formless; in the world of the gods, possess form. At the end of time, quickly enter dissolution. Never again shall bodies be created by me, and now I give you names for your forms.” He declared: “Agni will be known as Vaiśvānara; the two Aśvins as the life-breaths prāṇa and apāna; Gaurī and the daughter of the snowy mountain will retain their names. The group beginning with earth will become Gajavaktra, the elephant-faced one; the elements of the body will manifest as various beings; the sense of ego will become Skanda, known as Kārttikeya. Bhānu, in the form of the sun, will be both with and without form as the eyes; the group beginning with desire will again become the Mothers.” He continued: “This body, composed of Māyā, is a fortress; it will remain at the end of the cosmic cycle. There will be ten maidens, and these forms are aspects of Varuṇa. This one is Vāyu, the Lord of Wealth, who endures at the end of the cycle. This one is the mind, called Viṣṇu—there is no doubt. Dharma will become Yama, and the great principle, Mahat, will be the blessed Mahādeva. The objects of the senses will become the ancestors, and Soma himself will always be the companion of all immortals.” Thus, the Person described in the Vedānta, whose essence is Nārāyaṇa, was declared. All the deities returned to their places, and the God rested. Having recounted this, the sage addressed the king: “Thus, O King, the power of Janārdana, known through the Vedas, has been described to you. What else would you wish to hear?” The king, Prajāpāla, replied: “O great sage, tell me how Agni arose, as well as the Aśvins, Gaurī, Gaṇapati, the Nāgas, and Guha. How did the Ādityas, the Mothers, Durgā, the directions, Dhanada, Viṣṇu, Dharma, and the Supreme Lord come into being? How did Śambhu, the ancestors, and the Moon become embodied deities? And, O sage, what is their food, their names, and their lunar day? On which day, when worshipped, do they grant unfailing results? Please reveal this secret in full.” Mahātapā, the sage, answered: “The self, attainable through yoga, whose nature is Nārāyaṇa, is all-knowing. While he was engaged in divine play, a desire for enjoyment arose within him. When that great element was disturbed, a wondrous sound emerged. As the waters were agitated by dissatisfaction, a transformation occurred. From this transformation, a great fire arose—surrounded by millions of flames, resounding and burning with intensity.” “That exceedingly radiant one also underwent transformation, and from fire arose the fierce wind; from that wind, space came into being. Space, characterized by sound, and the powerful wind, along with fire united with water, all merged together. The water, dried by the fire, driven by the fierce wind, and pressed by space, was thus transformed, and a path was formed. All of it became solidified and attained hardness; this earth, O blessed one, became the most developed among them.” “Through the union and hardening of the four elements, and the increase of each quality, the earth came to possess five qualities, and they are established within her. As solidity was established, the cosmic egg came into being; within it appeared the god Nārāyaṇa, with four forms and four arms. Desiring to create various beings as Prajāpati, the Grandfather of the worlds pondered, but could not discover the means of creation.” “Then, a great and fierce anger arose within him. From that wrath, a blazing being with a thousand flames, embodying fire, emerged. Intending to burn Brahmā, he was addressed by Brahmā: ‘Carry the oblations for gods and ancestors.’ Thus, he became the carrier of offerings. Hungry, he approached Brahmā and asked, ‘What shall I do? Satisfy me.’ Brahmā replied, ‘You will attain satisfaction in three ways. When you are satisfied by the gifts given at sacrifices, and you lead the share of offerings to the immortals, you become the Dakṣiṇāgni, the southern fire. Whatever is offered into fire anywhere in the three worlds, O radiant one, you carry it for the sake of the gods; therefore, you are called Havyavāhana, the carrier of oblations.