The hunter Pushkasa, burdened by his fondness for hunting and the sinful life he had led, was troubled by doubt. He lamented, “Foolish and wicked as I am, always engaged in sinful acts, how could I ever hope to dwell in heaven?” Yet, a deep curiosity stirred within him about the mysterious worship that had taken place that day. He approached Vīrabhadra with humility and asked, “How was the worship of the liṅga performed today? Please tell me, for I am eager to know.” Vīrabhadra, wise and compassionate, answered, “O fierce one, today the god of gods, the great Gaṅgādhara, the lord of Umā, is pleased with you and your wife. Your worship, though unintentional, was accepted. While you watched over the kola tree and the sacred bilva leaves, you cut and dropped those leaves, which fell upon the head of the liṅga. By this act, you are blessed. Your wakefulness atop the great tree on this auspicious night was itself a form of vigil, and the lord of the universe was pleased by it. “O highly fortunate one, even by mere pretense—by showing the kola fruit—on the sacred night of Shiva, you observed a fast, though unintentionally. By your fasting and wakefulness, the supreme god, the mighty bestower of boons, is pleased and grants you all blessings.” Hearing these words from the wise Vīrabhadra, Pushkasa was filled with wonder. Before the eyes of all, he ascended the foremost celestial chariot, his merit shining forth. In the heavens, kettledrums resounded, and a multitude of trumpets and musical instruments played joyfully among the gods, deities, and all living beings. Veenas, flutes, and drums accompanied by dance and drama filled the air, while the Gandharvas sang and the Apsaras danced in celebration. Pushkasa was honored, fanned with chowries and shaded by various parasols, and brought with great festivity into the presence of Lord Shiva. Having attained the merit of bathing at the holy place and worshiping Shiva, Pushkasa was blessed. If such blessings were granted for even unintentional worship, how much more so for those who approach Shiva, the supreme soul, with faith and devotion! Those who offer flowers, fruits, fragrance, betel, or rice grains to Shiva in this world surely become like Rudras—there is no doubt. Mahadeva then explained, “From that time onward, this holy place has been known as Khangadhara. O queen of the gods, in the Kali age, this tirtha will remain hidden from the world. Yet in the months of Magha, Vaishakha, and especially Kartika, those who bathe here, O daughter of the mountain, are liberated. Even the great sages—Vasishtha, Vamadeva, Bharadvaja, and Gautama—come here to bathe and to behold me, the god Pinakin. “The liṅga remains here for three yugas, but not in the Kali age, O Parvati. At that time, I was cursed by the sage Vishvamitra.” Curious, Parvati asked, “How was the curse given by the sage, O lord of the gods? I wish to hear of it without doubt.” Mahadeva replied, “Once, the great ascetic Vishvamitra came to this wondrous tirtha called Khangadhara. After bathing with proper rites, he beheld me and remained there, performing worship in many ways, constantly. At that time, 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 by Sharva, the supreme soul; therefore, I have resolved to pronounce a curse—there is no doubt.’ “Thus, having considered, I was cursed by the sage. In this terrible Kali Yuga, I must remain completely hidden. Having pronounced the curse, the eminent sage departed. From that time onward, O goddess, I have remained concealed due to the sage’s curse. Yet, if someone performs worship at my particular place, all their sins are instantly destroyed. Those who make an image of me from clay and worship it, and those who dwell especially at my place, are known in the Kali Yuga as Khaṅgadhāreśvara. “In the Kṛta Yuga, this place was called Maṃdira; in the Tretā, it was known as Gaurava; in the Dvāpara, it was renowned everywhere; and in the Kali Yuga, it is remembered as Khaṅgeśvara. My place is in the southern part, O Lady of the Gods; knowing this, the wise always establish my image there. Whoever performs worship there regularly attains the desired result—dharma, wealth, pleasure, and liberation. “Those who offer incense, lamps, food, sandalwood, and the like to the Lord of the Worlds, O Great Goddess, for them there is no suffering—this is true, true, O beautiful-faced one.” Thus concludes the chapter on the greatness of Dhāreśvara in the Uttarakhaṇḍa of the glorious Padma Mahāpurāṇa. Mahadeva continued, “Near Dugdheśvara is a very holy pilgrimage site, delightful and well-known on earth as Pippalāda. There, following his mother’s instruction, the sage once performed austerities and produced a being called Kṛtyā, equal in power to the submarine fire. Desiring to free his father from debt, the great soul Dadhīci did so. By bathing and drinking there, one is freed from the sin of killing a Brahmin. “On the bank of the Sābhramatī, the lord Pippalāda is concealed; by bathing there, O goddess, a person becomes eligible for liberation. One must properly install pippala trees there; having done so, O great goddess, one is released from the bondage of karma.” Parvati, ever eager to learn, asked, “For what reason was that Kṛtyā produced? Tell me about her. What did that Kṛtyā do before? Tell me, O Lord.” Thus, the story continues, revealing the sacred deeds and the hidden power of holy places, the grace of Shiva, and the fruits of devotion and righteous action.