For a brief moment, the heroic boy and his companions played in the shallows—sometimes in muddy water, sometimes tangled among blooming lotuses, and sometimes upon a flawless, auspicious piece of wood. As these children delighted in their games, a prayer was uttered: “O Śaṃkara, let sovereignty be granted to this son of mine. May he attain the state of the liṅga, imperishability, and a rare, divine station—one that stands out even among Brahmā, Indra, Varuṇa, Āditya, the guardians of the worlds, and the greatest of lords. May he be praised, together with these very gaṇas, by the great-souled ones.” Thus, it was decreed: “Let him be known as Kusumeśvara. Let him possess a divine power equal to my own, always served by the gaṇas.” The scene was made all the more enchanting by the melodious singing of Kinnara women. Surrounded by the Vidyādharas, Kusumeśa was led to his new, flower-adorned state as Kusumeśvara. In the north, a special place was given to the Śivaliṅga in his honor. It was proclaimed: “Those who see you, O Gaṇapa, known as Kusumeśvara, and those who worship you with flowers—even mortals who behold you with focused devotion for a single day—will receive immense blessings. Whoever worships Kusumeśvara with devotion and flowers will be especially favored.” Thus, Kusumeśvara was endowed with great boons, and his divine greatness was declared for all to hear. So ends the thirty-eighth chapter, “The Description of the Glory of Kusumeśvara,” in the fifth Avantya section of the eighty-one-thousand-verse Śrī Skanda Mahāpurāṇa. The narrative continues: By merely seeing Kusumeśvara, people are blessed with good understanding. Long ago, at the dawn of the kalpa, you alone, in the form of supreme power, were praised by gods, kinnaras, humans, and great serpents alike. Some offered salutations, while others composed hymns in your honor. But not all hearts were pure. One, having adopted a cruel mind, became exceedingly proud and arrogant, declaring, “There is only one god, Mahādeva. What need have I for this woman?” He questioned, “Why do you not perform worship, circumambulation, or praise? O Gaṇeśa, why do you act with such greed?” Hearing this, Bhrṅgiriṭi, filled with rage and pride, spoke harshly: “He alone is my mother; he alone is my father. You too, O Pārvatī, have taken refuge in him.” Hearing these words, you, angered, replied, “Having become a son, why do you speak to me without kindness?” And, by the power of yoga, you transformed him, affecting his nails, teeth, bones, genitals, speech, and head. From that time onward, O slender-thighed one, he possessed nails, teeth, bones, and a nose—marks of his transformation. Afflicted by sorrow, Bhrṅgiriṭi abandoned you and came to me. Because of his exceedingly wicked mind, he had acted with cruel intent. Thus addressed by you, O Goddess, the attendant Bhṛṅgiriṭi departed for Puṣkara Island to perform austerities. With a purified mind, he engaged in such severe penance that the world itself was scorched by his tapas. Then Brahmā, Viṣṇu, and Śakra, together with the gods, approached him. I recounted everything before them, explaining the situation. So powerful was his penance and so dire his condition that even the three worlds became unconscious. At last, it was advised, “Let Parvati be entreated, O son; she will grant you a boon.” Thus, you, O great goddess, were implored with devotion and reverence.