When the sages approached Gautama and explained their predicament, Gautama was puzzled and wondered at the cause behind the cow’s death. Observing carefully, he realized that the event was not natural—it had occurred through the illusion created by those very sages. Seeing through their act, Gautama, filled with righteous anger, pronounced a curse upon them: “You, who wear ashes and keep false vows, shall become outcasts from the three Vedas and be excluded from Vedic rites.” Hearing these stern words from the great sage Gautama, the Seven Sages respectfully replied, “O best of the twice-born, let this not be so for all time. Still, your words cannot be false; of this, there is no doubt.” They continued, “Even in the Kali age, if all the noble twice-born become like this, those who do good may also cause harm. Yet, let it be that in Kali, those of such nature are at least devoted in faith.” They declared that in the Kali age, those scorched by the fire of Gautama’s curse would always be devoid of ritual acts and excluded from Vedic rites. The sages then revealed that the river, whose secondary name is Godavari, gained this title because a cow was given there and a boon granted. In the Kali age, they said, those who come to the Godavari and, according to their ability, give a cow or make donations, rejoice together with the gods. Furthermore, they proclaimed that when Jupiter is in Leo, whoever visits that sacred river with a focused mind, bathes as prescribed, and offers oblations to the ancestors, brings great merit. By such acts, one’s ancestors—even those fallen into hell—attain heaven, and those already in heaven surely reach liberation; there is no doubt about this. The sages assured that Gautama would gain great fame and ultimately attain eternal liberation. Having thus spoken, the sages departed for Mount Kailasa, where, together with Uma, Lord Rudra eternally resides. Upon reaching Kailasa, the sages addressed Lord Rudra, saying, “In the Kali age, all the best of the twice-born will appear in your form. They will wear matted locks and crowns, sometimes assuming the guise of the dead, and falsely bear ascetic emblems, O Lord.” They pleaded, “For their benefit, let there be a scripture by which our descendants, afflicted by Kali, may follow the righteous path.” Thus entreated, Lord Rudra, long ago, composed a collection endowed with Vedic rites. This collection, called ‘Nishvasa,’ absorbed the Babhrava and Shandila lineages, while the Baidala lineage departed, merely by hearing, due to a slight offense. Rudra explained, “I deluded them knowingly, for in the Kali age, men seeking personal gain will compose their own scriptures.” The Nishvasa Samhita, he said, contains one hundred thousand verses; it alone is the Pashupata initiation, and the yoga taught therein is Pashupata. He instructed that whatever arises apart from this Vedic path should be known as a petty, fierce, and impure act. He warned that in the Kali age, those men who subsist on Rudra, the Baidala, and those desiring gain will compose their own scriptures; these are to be known as ‘Ucchushma Rudras’—among whom Rudra Himself is not established. Rudra then recalled, “Long ago, in the form of Bhairava, I danced for the sake of the gods; that is the connection with those who perform cruel deeds. Desiring the destruction of demons, I once laughed loudly; from my tears, countless fierce beings fell and will be born on earth. Devoted to Ucchushma, fierce, always fond of liquor and meat, lustful for women, and engaged in sinful acts—such will be born on earth.” He continued, “By Gautama’s curse, twice-born will be born in their lineage. Yet, among them, those who are of good conduct and devoted to my teaching will be preserved. But those who, doubting heaven and liberation, corrupt my lineage will fall to the realm of cats. Previously, they were burned by Gautama’s fire; now, by my command, these twice-born will go to hell—there is no need for further deliberation.” Rudra concluded, “Thus I spoke to the sons of Brahma, and they departed as they had come. Gautama, destroyer of foes, also returned to his home. O Brahmins, I have described to you the marks of dharma; whoever acts contrary to this becomes devoted to heresy.” At this point, Sri Varaha narrated that the sage Agastya, filled with reverence, approached and questioned the supreme Lord Rudra, who is all-knowing, all-acting, and ancient. Agastya asked, “You, Brahma, and Vishnu are the three, 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 Brahma? Please tell me this, O Deva.” Rudra replied, “Vishnu 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. In the entry of the root ‘viś’ with the suffix ‘ṣṇu’, Vishnu is the eternal supreme self among all the gods. This Vishnu is praised in ten ways and also in one way, O twice-born; he is the glorious Aditya, endowed with yogic power and lordship.” Rudra continued, “That supreme Lord always performs divine tasks, assuming human form; in every age, he praises me for the sake of establishing the path of the world and fulfilling divine purposes. And I am the giver of boons to him in every Dvapara age, O twice-born; I always praise him in Svetadvipa during the Krita age.” “At the time of creation, I praise the four-faced one and become Time; Brahma, the gods, and the demons always praise me in the Krita age; the gods, desiring enjoyment, worship me in the form of the linga. Those seeking liberation worship the thousand-headed Lord with their minds; he is the soul of all, the god Narayana himself.” Rudra further explained, “Those excellent twice-born who always worship with the Brahma-yajna please Brahma; the Veda is declared as Brahma. Narayana, Shiva, Vishnu, Shankara, and Purushottama—by these names, the supreme, eternal Brahman is proclaimed; the wise speak of it as the yoga of thought.” He concluded, “Whatever is the pacification of animals in sacrifice, and the act of offering oblations, is known as ‘Om’; in that, I am established. O Brahmin, Brahma, Vishnu, and Maheshvara are joined with the karma-Veda; we three are also mantras and so forth—there is no need for further deliberation.