In the distant future, in the final age, those who are devoted to me will become exceedingly rare. At that time, I will swiftly send forth delusion, casting a bewildering spell upon the people. And you, Rudra of mighty arms, I instruct: compose scriptures that are themselves born of delusion—texts that require little true effort yet promise great rewards. Display before the world magical feats, illusions, and practices that run contrary to the true path; by these means, O great Lord, quickly confound all people. Having spoken thus, the Supreme Lord, with a single act, concealed my true self and then revealed it again. From that moment onward, O best of beings, people have generally turned their devotion toward the scriptures that I myself composed. Yet, those who perceive the path in accordance with the Vedas, who see the god Nārāyaṇa as the one reality, they alone attain liberation. But those who worship me or Brahmā as separate from Viṣṇu, O foremost of the twice-born, those people—tainted by sinful deeds—fall into hell. For those who have turned away from the Vedic path, I have revealed scriptures filled with doctrines and conclusions, but only to lead them astray. Such bondage is the state of the beast; when that bondage falls away, then the Pāśupata scripture arises, which is known as Vedic. I am the very embodiment of the Veda, O sage; my true form cannot be known through other scriptures or their expositions—only through the beginningless Veda. Especially the Brāhmaṇas, O best of sages, are to know me through the Veda. I am the three ages, O sage, as are Brahmā and Viṣṇu; the three emerge from the qualities of nature, from the three Vedas, and from the three sacred fires. The three worlds, the three twilights, the three castes—these too are threefold, as are the sacrifices; thus, this world is bound in three ways. Whoever knows this, O best of sages—who understands the supreme Nārāyaṇa, Brahmā born from the lotus as the secondary, and me as the other—knows that I alone am foremost by quality, and all else is delusion. Agastya continued: Thus addressed, the gods, the sages, and I, O king, bowed in reverence to that Lord Pinākin. As we lowered our heads before the god, we beheld, within the body of Rudra, the Lotus-seated Brahmā. And in Rudra’s heart, as subtle as a speck of dust, shining with the radiance of blazing gold, we saw Nārāyaṇa, emerging from the body of Bhava. Astonished by this vision, all the officiating sages who were with me raised cries of victory and began to chant the Sāma, Ṛc, and Yajus hymns. Then they addressed that Lord: “O Supreme Lord, what is this wonder? In your single form, we perceive the three forms.” Rudra replied: “In this sacrifice, whatever oblation is offered by the great sages with me as its aim, we three—O best of poets—each receive a share. O eminent sages, there is no difference of disposition among us; those with clear vision perceive rightly, while in contrary matters, many see otherwise.” When Rudra had spoken thus, all the sages questioned Śaṃkara, the god, about the purpose behind the doctrine of delusion. They asked, “For the purpose of deluding the worlds, you have separately composed a doctrine; what was your reason, O god? Please tell us.” Rudra answered: “In Bhāratavarṣa, there is a forest called Daṇḍaka. There, a brahmin named Gautama performed severe and terrible austerities. Brahmā, the Lord, was pleased with him and said, ‘Ask for a boon, O one rich in austerity.’ Thus addressed by Brahmā, the creator of the worlds, Gautama immediately requested, ‘Grant me, O lotus-born, a row of grains.’ The grandsire granted him this boon, and with it, the sage established a great hermitage at Śataśṛṅga. There, O brahmins, Gautama cultivated rice at the edge of his hermitage. He would harvest it and cook it at midday, generously offering hospitality to the brahmins. Then, after a long time, a dreadful drought lasting twelve years struck, bringing great distress. Seeing this, all the sages dwelling in the forest, afflicted by hunger, came to Gautama. Gautama, seeing their arrival, bowed his head and said, ‘Remain in my house, O sons of eminent sages.’ Thus invited, they stayed and enjoyed various foods until the drought had ended. When the drought was over, those brahmins wished in their hearts to depart on pilgrimage. Among them was the ascetic Śāṇḍilya, the foremost of sages, who was addressed by the great sage Mārīca: ‘Śāṇḍilya, I will say what is proper: your father Gautama is a sage. Without informing him, we should not go to practice austerities in the forest.’ When this was said, all the sages exclaimed, ‘Has our own body been sold for eating his food?’ Having spoken thus, they discussed how to depart, and by their power, created a cow by illusion and left it in Gautama’s rice field. Seeing that cow wandering in the forest, Gautama took water in his hand and said, ‘Go to Rudra.’ At that, the illusory cow fell down, struck by the drops of water. Witnessing the cow’s death and the sages preparing to leave, Gautama, wise and humble, addressed them: ‘For what reason are you leaving, O sages? Please tell me quickly. Why do you abandon me, your ever-devoted and especially humble follower?’ The sages replied, ‘O Brahman, this is cow-slaughter here; as long as it remains with your body, we will not partake of your food, O great sage.