Out of curiosity and with a playful spirit, Kapardin—another name for Śiva—remained suspended in the sky, bewildering the gods with his mysterious ways. When he descended to Pushkara to bathe, the assembled brahmins became troubled. They wondered anxiously, “How can we perform the sacred oblation here, when a skull is present in our midst? Did not Prajapati himself declare long ago that skulls are impure?” One brahmin from among them stood forward and declared, “I shall remove the skull.” He lifted it with his own hand and cast it away. But to everyone’s astonishment, another skull immediately appeared in its place. Again it was removed, and yet another appeared—this happened a second time, a third, then twenty, thirty times over. Fifty, a hundred, a thousand, even ten thousand skulls appeared, one after another. There seemed to be no end to them. Perplexed and overwhelmed, the brahmins bowed before Kapardin, seeking refuge in the god. With earnest hearts, they retreated into the Pushkara forest and recited Vedic prayers with great devotion. United in their praise, they called out to Śiva. Pleased by their devotion, Hara revealed himself to the brahmins, granting them a direct vision of his divine form. Śiva then spoke to the foremost among the brahmins, who were bowed in reverence: “The puroḍāśa offering cannot be completed without the presence of the skull. Follow my instruction, O brahmins—the share of the sviṣṭakṛt belongs to me. If you do this, all my commands will be fulfilled.” The brahmins answered Śambhu, “So be it; we will carry out your command.” Then the Lord, still holding the skull in his hand, approached the blessed Pitāmaha, Brahmā. He said, “Choose a boon, O brāhmaṇa—whatever wish is dear to your heart, I will grant it. Nothing is withheld from me.” Brahmā replied, “I will not accept a boon from you. I am initiated and seated in this assembly. Here, I am the fulfiller of all desires for anyone who seeks me.” As the bestower of boons made this declaration at the sacrifice, Pitāmaha, Rudra simply replied, “So be it,” and then asked Brahmā for a boon in turn. When that manvantara had passed, the Lord, by his own power as Śambhu, again established a higher place for Brahmā. At that time, the god—perfected in all four Vedas—was observing the city. Out of curiosity, he entered the assembly where the brahmins were conversing. Maheśvara, still in the guise of a madman, remained at the sacrificial fire. He entered Brahmā’s residence and was seen by the gods and the foremost brahmins. Some laughed at him, while others rebuked him harshly. Some brahmins even threw dust at the madman, and others, proud of their strength, struck him with clods and sticks. They mocked him, striking him with their hands, until some ascetics grabbed his matted locks and dragged him closer. They questioned him about his strange observance: “By whom was this practice shown to you? Here are women of the left-hand path—have you come for their sake? What teacher taught you this, O perceiver of sin? Why do you utter mad words and run about among us?” The madman replied, “The phallus is my form as Brahmā, and the yoni is Janārdana. This seed, being offered, otherwise causes distress to the world. By me this son was begotten, and by him I was also born. For the sake of Mahādeva, creation was made, and a wife was created on Himālaya. Umā was given to Rudra—whose daughter is she, tell me? You are deluded and do not know; let the blessed one speak among you. Neither was this conduct performed by Brahmā, nor was it shown by Viṣṇu, nor even by Girīśa after the slaying of Brahmā. How then do you reproach the god, saying, ‘You are to be punished by us today’?” As the brahmins continued to strike him, Śaṃkara smiled and addressed all of them: “Do you not recognize me, O brahmins? I am mad, bereft of sense; all of you are compassionate and established in friendship, yet you speak these words to me, disguised as Brahmā, though I am Hara.” Yet, deluded by the god’s own māyā, the brahmins struck the matted-haired one with their hands, feet, and fists. They beat him with staffs and spikes, tormenting him as he maintained his madman’s form. Angered by their actions, the god pronounced a curse: “You shall be deprived of the Vedas, your hair matted, fallen from sacrifices, and indulging with others’ wives. Devoted to prostitutes and gambling, bereft of father and mother, neither son nor ancestral wealth nor knowledge will remain with you. All shall be deluded, deprived of all senses, subsisting on fierce alms, living off the food of others. Sustaining themselves without possessiveness, devoid of righteousness. But those brahmins who showed compassion to me, even as I appeared as a madman— their wealth, sons, servants, maidservants, means of livelihood, and women born in their lineage shall remain, if I am pleased.” Having given both curse and boon, the Lord vanished from their sight. When the god had departed, the brahmins realized he was indeed Śaṃkara, the supreme master. They searched for him with great effort, but could not find him. Humbled, they observed their vows and went to the Pushkara forest. After bathing in the chief lake, the brahmins recited the Śatarudriya hymn. At the conclusion of their recitation, a voice from the sky—Śiva’s own—spoke to them: “I have not spoken falsehood, not even among the free. When discipline is restored, I will again grant well-being. Those brahmins who are peaceful, self-controlled, and steadfastly devoted to me—their Veda, wealth, and lineage will not be cut off.” Thus, through trial and divine encounter, the brahmins learned both the consequences of disrespect and the grace that comes with humility and devotion to the Lord.