Puṣkasa, reflecting deeply on his life, resolved to cast aside pride, desire, and all wickedness. He became steadfast, contemplating his own well-being and seeking truth. Turning to his beloved, he declared, “Today, O lovely one, I will renounce this body by the vow of the sword’s edge. What is the point of living long for me?” With these words, Puṣkasa drew his sword, preparing to end his life. But as he was about to strike himself, a remarkable event unfolded. Hosts sent by Śiva arrived, their celestial vehicles descending and gathering near. Puṣkasa gazed at them in awe, seeing the divine beings adorned with Rudrākṣa beads, shining like crystal, crowned with the crescent moon, their hair matted, clad in hides, and garlanded with serpents. Their splendor rivaled Rudra himself. With reverence, Puṣkasa addressed them: “Why have you all gathered here, O wearers of Rudrākṣa?” The attendants, radiant and powerful, replied, “We have been sent by fierce Śiva, the supreme lord. Come quickly, board the vehicle with your wife. The worship of the liṅga you performed at night for Śiva has granted you the highest state.” Vīrabhadra spoke these words, and Puṣkasa, almost laughing, protested, “What good deed have I, a sinner, performed? Fond of hunting, foolish and wicked, I have always acted sinfully. How can I dwell in heaven? How was the worship of the liṅga performed today? Please tell me, for I am filled with curiosity.” Vīrabhadra explained, “The great god Gaṅgādhara is pleased with you today, O fierce one, together with your wife, the lord of Umā. You performed incidental worship while observing the kola tree and bilva leaves. You cut and dropped those leaves, and they fell upon the head of the liṅga. By that act, you are blessed. Your wakefulness atop the great tree was established, and by that very wakefulness, the lord of the universe was pleased. O highly fortunate one, by mere pretense—showing the kola fruit—on the night of Shiva, even unintentionally, you observed the fast. By that fasting and wakefulness, the supreme god was pleased; for your sake, the mighty bestower of boons grants all blessings.” Hearing this, Puṣkasa ascended the foremost celestial chariot with his wife, before the eyes of all. At that moment, kettledrums resounded, trumpets and musical instruments played, and the hosts of gods, deities, and all beings rejoiced. Veenas, flutes, and drums accompanied dance and drama; the Gandharvas sang, and the Apsaras danced. Puṣkasa was fanned with chowries and shaded by parasols, brought with great festivity into the presence of Śiva. Having attained the merit of bathing at the holy place and worshiping Śiva, Puṣkasa was blessed. How much more so, it is said, are those who worship Śiva, the supreme soul, with faith and devotion! Those who offer flowers, fruits, fragrance, betel, or rice grains in this world—there is no doubt, they become Rudras. Mahādeva then spoke: “From that time onward, that holy place has been known as Khangadhara. O queen of the gods, in the Kali age, this tirtha will remain hidden. In the months of Magha, Vaishakha, and especially Kartika, those who bathe there, O daughter of the mountain, are liberated. Vasishtha, Vamadeva, Bharadvaja, and Gautama come there for bathing, to see the god Pinakin. The liṅga remains there for three yugas, but not in the Kali age, O Parvati; at that time, I was cursed by the sage Vishvamitra.” Parvati, eager to know more, asked, “How was the curse given by the sage, O lord of the gods? I wish to hear that from you, without doubt.” Mahādeva replied, “Once, O goddess, the great ascetic Vishvamitra came to this wondrous tirtha called Khangadhara. After bathing there with proper rites, he beheld me and remained, performing worship in many ways, constantly. Then, a most wicked Kaulika, assuming a sinful form, offered meat upon Shiva. Seeing this, Vishvamitra declared, ‘This evil deed has been done by a sinner. No punishment was given to him by Sharva, the supreme soul; therefore, I have resolved to pronounce a curse—there is no doubt.’ Thus, having considered, I was then cursed, O goddess. In this terrible Kali Yuga, you must remain completely hidden; having pronounced the curse, the eminent sage departed.” Mahādeva continued, “From that time onward, O goddess, I have remained concealed due to the sage’s curse. If someone performs worship at my particular place, then whatever sin belongs to them is destroyed instantly. Those who make an image of me from clay and worship it—those who dwell especially at my place here are known in the Kali Yuga by the name Khaṅgadhāreśvara. In the Kṛta Yuga, it was called Maṃdira; in the Tretā, it was known as Gaurava; in the Dvāpara, it was renowned everywhere; in the Kali Yuga, it is remembered as Khaṅgeśvara.” Thus, the story of Puṣkasa’s unexpected redemption, the glory of Khangadhara, and the hidden presence of Śiva in the Kali age was revealed, a testament to the power of devotion—even in the most unlikely circumstances.