Gautama, renowned for his knowledge of righteousness, was troubled after the accidental killing of a cow. He approached the assembled ascetics and humbly requested, “Grant me atonement for the killing of the cow, O possessors of austerity.” But the ascetics replied, “This cow is not dead, O Brahman; she lies as if unconscious. Bathed in the water of the Ganga, she will rise again—there is no doubt.” They explained that atonement is only required for the dead; since the cow was not truly dead, the matter was already resolved. Advising Gautama not to undertake a vow or become angry, they departed. Once the ascetics had gone, Gautama, wise and steadfast, journeyed to the great mountain Himavat, intent on worshipping Lord Shiva and performing great austerity. For a hundred years, Gautama devoted himself to worship, and Shiva, pleased with his devotion, appeared before him and said, “Choose a boon, O steadfast one.” Gautama requested, “Grant me the Ganga, the river of austerity, from your matted locks. Let this holy Bhagirathi river go with me.” Shiva, hearing Gautama’s plea, gave him a single lock of hair. Gautama took it and went to the place where the cow lay lifeless. He bathed the cow in the water from Shiva’s lock, and miraculously, the cow arose, shining with new life. From that spot, a great river was born—pure and holy. Witnessing this wondrous event, the Seven Sages appeared, standing in the sky within their celestial vehicles, exclaiming, “Excellent! Excellent! Well done, Gautama! Among the virtuous, who is equal to you, who has brought down the goddess Jahnavi into Dandaka?” Gautama, hearing their praise, wondered at the cause of the cow’s death and realized it had all happened through the illusion created by the sages. Angered by their deception, Gautama cursed the Seven Sages, declaring, “You, with false vows and ashes in your hair, shall become outside the three Vedas, excluded from Vedic rites.” The Seven Sages, hearing Gautama’s harsh words, pleaded, “Let it not be so for all time, O best of twice-born. Yet your words cannot be in vain—of this there is no doubt. Even if, in the Kali age, all the best of twice-born become like this, those who do good may also do harm. Yet, even so, in Kali, let those of such nature be devoted in faith.” Thus, in the Kali age, those scorched by Gautama’s curse would always be devoid of ritual acts and excluded from Vedic rites. The river born from this event was given a secondary name, Godavari, for the cow was given and a boon granted. In the Kali age, those who come to this river and give a cow or make donations according to their ability will rejoice together with the gods. When Jupiter is in Leo, whoever comes to the river with a focused mind, bathes according to the prescribed rite, and offers oblations to their ancestors, their ancestors—even those fallen into hell—will attain heaven. Those already in heaven will surely attain liberation. Gautama was assured that he would attain great fame and eternal liberation. After this, the sages departed to Mount Kailasa, where Shiva always resides with Uma. The sages then addressed Shiva, saying, “In the Kali age, all the best of the twice-born will appear in your form, wearing matted locks and crowns. They will assume the guise of the dead at will and falsely bear ascetic emblems, O Lord. For their benefit, let some scripture be given, by which all our descendants, afflicted by Kali, may follow the path.” Thus entreated, Shiva composed a collection endowed with Vedic rites, called the Nishvasa. Within it, the Babhrava and Shandila lineages became absorbed, while the Baidala lineage departed merely by hearing, due to a slight offense. Shiva explained that he had deluded them, knowing what would come to pass: in the Kali age, men desiring gain would compose their own scriptures. The Nishvasa Samhita, measuring one hundred thousand verses, is the Pashupata initiation, and its yoga is Pashupata. Whatever arises apart from this Vedic path is petty, fierce, and devoid of purity. Those in the Kali age who subsist on Rudra, the Baidala, and those desiring gain will compose their own scriptures; they are known as ‘Ucchushma Rudras,’ and Shiva is not established among them. Long ago, Shiva danced in the form of Bhairava for the sake of the gods, connecting with those of cruel deeds. Desiring the destruction of demons, Shiva once laughed loudly, and countless fierce beings, born from his tears, came to earth. Devoted to Ucchushma, they are fierce, fond of liquor and meat, lustful for women, and engaged in sinful acts. By Gautama’s curse, twice-born will be born in their lineage; among them, some will be of good conduct and devoted to Shiva’s teaching. Those who doubt heaven and liberation and corrupt Shiva’s lineage will descend to the realm of cats. Previously, they were burned by Gautama’s fire; now, by Shiva’s command, these twice-born will go to hell without further deliberation. Rudra concluded, “Thus I spoke to the sons of Brahma, and they departed as they had come. Gautama, the destroyer of foes, also quickly returned to his own home. O Brahmins, I have described to you the marks of dharma; whoever acts contrary to this becomes devoted to heresy.” At this point, Śrī Varāha narrated that Agastya, with reverence, approached and questioned the supreme Lord Rudra, who is all-knowing, all-acting, and ancient. Agastya asked, “You, Brahmā, and Viṣṇu are remembered as the triple Veda; like a lamp joined with fire, you are present everywhere in all scriptures. In which time, O Lord with three eyes, is the blessed one foremost? In which time is the transcendent? Or is it Brahmā? Please tell me this, O Deva.” Rudra replied, “Viṣṇu alone is the supreme Brahman, though here it is spoken of in threefold form; those deluded do not know this on the path of Vedic conclusions.” Thus, the story reveals the unfolding of divine events, the power of devotion, the consequences of deception, and the deep mysteries of dharma and the supreme truth.