Because he sang with his hands, a curse befell him: he would become a donkey. As he had wished, all the assembled sages were seized by anger together. Their rage brought grave consequences—every one of their austerities was obstructed, O Shankara, and their radiance no longer shone with its former brilliance. The great sacrifice, which had been the source of their prosperity, was utterly destroyed. He, the one who had provoked their wrath, endured ten different manifestations and was always sorrowful. At last, in their anger, the sage Gautama cast him down to earth. By the curse of those sages, Nahusha himself was transformed into a serpent. Even Dharma, the very embodiment of righteousness, was cursed by the great-souled sage Mandavya. In all these happenings, none except Virupaksha—the god of gods, Maheshvara—remained unaffected. Then, all the sages gathered and spoke among themselves. Whether among those devoted to celibacy or the forest-dwelling ascetics, they saw that this was the great misconduct by which these twice-born had become deluded. They resolved: “Let us speak sweet words and take up a single garment.” Hearing the words of the sages, the Blessed One—the destroyer of Bhaga’s eyes—responded. “It is not possible for any of us to forcibly cast down this linga,” they agreed. But one declared, “I shall cast down this linga, O best of twice-born.” Thus addressed, the great god perceived their intentions and actions. When the Blessed Lord disappeared and assumed the form of the linga, all became agitated and nothing at all was revealed. The stars and planets seemed to move in reverse; sacrifices no longer took place in their proper seasons. The sages’ power, strength, and brilliance were lost. In their distress, all of them gathered together and went to the world of Brahmā. Falling at his feet, they recounted all that had occurred concerning Śiva. Brahmā appeared before them, holding an owl in his hand, his eyes reddish-brown and intense. Their minds turned especially to the conduct toward daughters-in-law, daughters, and granddaughters. “Thinking him mad, we disrespected him,” they confessed. “To appease his anger, we have come to you for refuge.” Hearing their words, and knowing the truth through meditation, Brahmā spoke: “This god is the great god, Maheśvara. He is the lord of the gods, sages, and ancestors. This Blessed Lord, becoming Time itself, withdraws all as Maheśvara. He is marked by the curl of hair, the sign of Śrīvatsa, and the sacred thread upon his chest. In the Dvāpara age he is Kālagni, and in Kali he is known as Dharmaketu. Indeed, darkness is Agni, passion is Brahmā, and goodness—Viṣṇu is the illuminator. Where they reside, endowed with union with Brahman, they are worshipped, O best of twice-born, by those who have conquered anger and their senses.” Having made an image of him, the sages sought refuge in the wielder of the trident. Upon seeing him, all ignorance and unrighteousness are destroyed.