The Brahmins, seeing a strange figure among them uttering what seemed to be wild and senseless words, confronted him. "Who taught you this practice, O perceiver of sin?" they demanded. "Why do you, speaking such madness, run about in our midst?" In response, the mysterious one declared, "The phallus is my form as Brahmā, and the yoni is Janārdana; this seed, when offered otherwise, brings distress to the world. It was by me that this son was begotten, and by him I too was born; for the sake of Mahādeva, creation was made, and a wife was created on Himālaya. Umā was given to Rudra—but whose daughter is she, tell me? You are deluded and do not know; let the blessed one among you speak." He continued, "This conduct was neither performed by Brahmā, nor shown by Viṣṇu, nor even by the god Girīśa after the slaying of Brahmā. How then do you reproach the god, saying, 'You are to be punished by us today'?" But the Brahmins, angered and not understanding, began to strike him. As they did so, Śaṃkara—Lord Śiva himself, O best of kings—smiled gently and addressed 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 excellent twice-born continued to attack the matted-haired ascetic with their hands, feet, and fists. They beat him with staffs and spikes, tormenting the one who appeared as a madman. At last, angered by their violence, the god pronounced a curse: "You shall be deprived of the Vedas, with matted hair, 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 and devoid of righteousness. But those Brahmins who showed compassion to me, even in my guise as a madman—their wealth, sons, servants, maidservants, means of livelihood, and the women born in their lineage shall remain, if I am pleased." Having thus bestowed both curse and boon, the Lord vanished. Only then did the Brahmins realize that the being among them had been Śaṃkara, the great master. They searched for him with all their effort, but he could not be found. Humbled and seeking to atone, they observed vows and journeyed to the sacred Puṣkara forest. There, after bathing in the chief lake, the Brahmins recited the Śatarudriya hymn. At the conclusion of their recitation, a voice resounded from the sky—the voice of the god: "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. Those who are devoted to Agnihotra, steadfast in devotion to Janārdana, who worship Brahmā and the radiant sun—no misfortune befalls those whose minds are established in equality." Having spoken thus, the god fell silent. Receiving this boon from the great lord of gods, the Brahmins, now united, went together to the abode of the divine grandfather, Brahmā. Standing before Virinchi, they pleased him with united chants and prayers. Brahmā, satisfied, said, "Let a boon be chosen from me." The foremost twice-born were delighted by Brahmā’s words. "What boon should be requested, O Brahmins, when the grandfather is pleased?" they wondered. They said, "May the fire rituals, the Vedas, the various scriptures, and the worlds of progeny—may all these arise for us through your granting of boons." But as they spoke, discord arose among them. Some questioned, "Who are you, who are the best? We are the foremost, and so are others." Thus, the Brahmins disputed among themselves, each group claiming preeminence. Observing this, Brahmā addressed them: "Because you stood outside the assembly in three groups, therefore, O twice-born, let there be one rootless bush among you. Those who stood indifferent shall remain indifferent; those armed, girded with swords, who stood ready to fight—let the third group of Brahmins be called the Kauśiki. This entire place, divided in three ways, shall belong to you all. Those who are called 'people' from outside by the word 'world'—this place is not to be known; Viṣṇu will surely protect it. What I have given will be lasting and unbroken." Having said this, Brahmā looked upon the completion of the matter. The Brahmins, though united, remained filled with anger and resentment, yet they continued to honor guests and were devoted to the study of the Vedas. This supreme field, named Puṣkara after Brahmā himself, became their dwelling place. For those peaceful twice-born who reside there, nothing is difficult to obtain in the world of Brahmā—be it at Kokāmukha, Kurukṣetra, at the meeting of sages in Naimisha, at Vārāṇasī, Prabhāsa, Badarikāśrama, at the gateway of the Ganges, at Prayāga, or at the confluence of the Ganges and the ocean, at Rudrakoṭi, Virūpākṣa, or in the forest of Mitra. In all these sacred places, the merit that is attained by men in twelve years can be gained in just six months, O best of kings—but at Puṣkara, there is no doubt, if one’s mind is set on celibacy, the fruits are even greater. Of all sacred places, Puṣkara is the supreme; of all fields, it is the highest; always worshipped by the worthy with devotion, by the grandfather himself.