O Pārvatī, listen with attention to this wondrous account. When the Supreme Lord, the Lord of the Great Source, is worshipped in that most sacred place, then even those beings—by whose mere sight liberation is attained—are in turn worshipped by the devotees. In days long past, during the Rāthaṃtara epoch, there lived an excellent twice-born, a devoted Brahmin, who resided near the holy region of Mahākāla. There, the supreme liṅga of liberation stood, radiant and auspicious. This Brahmin, seeking the highest truth, undertook severe austerities. He conquered his hunger and desires, and for thirteen years he practiced penance with unwavering discipline. Close by flowed the sacred river Śiprā, beloved by the Brahmins and renowned for its power to wash away even the gravest of sins. One day, as the Brahmin was engaged in his penances, he saw approaching him a terrifying hunter. The hunter bore a great bow, his blood-red eyes blazing, and his presence struck fear into the heart. The Brahmin, seeing this fearsome figure, became deeply agitated, fearing he was in the presence of a Brahmin-slayer—a most dreaded sinner. But the hunter, in truth, was Hari concealed in form, and he stood before the Brahmin as if he himself were afraid. The hunter spoke, “Now, having seen you, so radiant, my mind has turned inward. Though I have seen thousands of Brahmins and tens of thousands of women, my mind has never before been disturbed. By your instruction, O holy one, please show me your favor.” Yet, the Brahmin thought, “He must be a Brahmin-slayer, a doer of evil deeds.” Nevertheless, faithful to his practice, the Brahmin bathed in the sacred river and approached the liṅga of liberation. In that very moment, his divine body dissolved into the liṅga, and he realized, “Liberation has been attained, O beautiful-faced one.” As for the hunter, bound by sin and lacking concentration, he did not attain the supreme form nor was he liberated. Instead, he entered the waters and undertook great austerity, seeking purification. After some time, he returned to that river. It was then that a tiger, lurking nearby, sought to seize the Brahmin as he moved within the water. As the tiger attacked, the Brahmin remembered a sacred mantra. In that instant, his life departed, and he was transformed—becoming a blessed being, adorned with divine ornaments. He declared, “I am going to that place where Viṣṇu, the eternal, abides.” Hearing this, the Brahmin asked, “Who are you, O best of men?” The radiant being replied, “I am known as Dīrghabāhu, expert in all dharmas. I know what is auspicious and inauspicious; I am omniscient upon the earth. Once, O Brahmins, all were filled with anger on a certain day. Because Brahmins were shown disrespect, I became a meat-eater, bringing fear to others. “In those times, I was addressed by Brahmins accomplished in the Vedas. Then, all those Brahmins, having bowed to me, spoke thus. I know the power of Brahmins and the great fortune of the wise. Likewise, I know the brilliance of ascetics whose souls are purified. Because of insult to Brahmins, Vātāpi became wicked in nature. The fire was made to consume all things by Bhṛgu for another reason. Keśava himself was born in ten difficult-to-cross forms for the protection of Brahman. “The divine physicians, the Ashvins, together with the great-souled Cyavana, and mighty Kārtavīrya Arjuna with his thousand arms, all have arisen for the sake of dharma. In ancient times, Indra and Vasiṣṭha protected the three celestial realms. All the rulers of worlds, the lords of the visible and invisible, are led by Brahmins. “Know this: if angered, those who are manifestly seen could reduce this world to ashes. Anger is vast and immediately brings about direct consequences.” Thus, O Pārvatī, is the tale of devotion, penance, and the power and consequence of anger and respect, as revealed near the holy Mahākāla.