Assuming a peculiar and bewildering form—naked, with uneven eyes, dark-bodied, and bearing only two arms—the blessed Lord Shankara entered the sacred Daru forest. Though his appearance was strange, he radiated extraordinary beauty, his gentle smile and playful eyebrows captivating all who beheld him. As he sang, the power of the god of love stirred within the hearts of the women, and the destroyer of desire, with his charming form, sprinkled them again and again, amplifying their passion. Even the women devoted to their husbands, upon seeing this mysterious figure—his body colored in blue and red—felt compelled to follow him with reverence. Standing at the entrances of their forest huts, their garments and ornaments loosened, these women moved restlessly, and, enchanted by a smile from his lotus-like face, followed him into the woods. Some, intoxicated by his presence, lost all outward modesty, their eyes rolling and their eyebrows making gestures toward Bhava. Others smiled brightly upon seeing him, their faces glowing, their garments slipping and girdles loosened, and began to sing. Among them, brahmin women, their new silk garments slipping, threw off their bangles in excitement and hurried to their relatives. One woman, not recognizing him, her garment fallen and cloth loosened, wandered intoxicated among the branches and boughs, as did others. Some women sang to him, some danced, some fell to the ground, while others sat like elephants or spoke to the best of brahmins. Smiling at one another, they embraced all around, blocking Rudra’s path and displaying their skills. Some asked, “Who are you?” while others invited him to sit, their hearts joyful and curious, asking, “Where are you from? Please be gracious.” In their confusion, with hair and garments loosened, even the most devoted wives fell down, all by the illusion cast by Bhava, even in the presence of their husbands. Witnessing these words and actions, the imperishable Supreme Lord—whether auspicious or inauspicious—remained silent. The brahmins, observing the state of the women and Shankara, spoke harsh words, their wrath aroused. All their austerities were destroyed by Shankara, just as stars are dispelled by the sun’s light. It is said that even Brahma, the great soul, lost the source of his prosperity and sacrifices were ruined by the curse of a sage. Vishnu, too, was cursed by Bhrigu, forced to take ten births and suffer sorrow. Indra, the knower of dharma, once had his testicles cut off by the enraged sage Gautama, who cast them onto the earth. The Vasus had to dwell in the womb due to a curse, and Nahusha became a serpent because of the sages’ wrath. The ocean of milk remains the abode of Hari, but the second ocean, which holds nectar, is forbidden to the Brahmins. Janardana, having reached Avimukteshvara in Varanasi, anointed Tryambaka, the god of gods, with milk. With utmost faith, Madhusudana himself anointed the Lord with milk, using the nectar of bodily union. Then, together with Brahma and the sages, the blessed one poured milk and reclaimed the ocean of milk as his dwelling. Dharma was cursed by Mandavya, the great-souled sage, and the Vrishnis by Krishna and other sages like Durvasa. Raghava and his brothers were cursed by Durvasa, and Shrivatsa for falling at the feet of the wise sage. Many others came under the control of the brahmins, except for Virupaksha, the god of gods and consort of Uma. Thus, deluded by Shankara’s illusion, the sages failed to recognize him and spoke harsh words, though he was fierce. He vanished from their sight. Troubled in mind, the sages left the Daru forest in the morning and approached Pitamaha, the great-souled Brahma, seated on his supreme seat. Exhausted, they reported all that had happened in the Daru forest. Pitamaha reflected deeply, recalling all that had transpired in the holy forest long ago. Rising with joined palms, bowing to Bhava, Brahma addressed the sages of the Daru forest, saying, “Shame upon you! You have reached your end, missing the supreme and incomparable treasure. You brahmins, deprived of fortune, have acted in vain. The one you saw in the Daru forest, bearing the linga, though appearing deformed to you, is indeed the Supreme Lord. “Householders should never despise guests, O twice-born, whether deformed or handsome, dirty or unlearned. Even Death and Time were once conquered on earth by the foremost brahmin Sudarshana, through the worship of guests. Otherwise, householders and excellent brahmins cannot cross over if they abandon the worship of guests, which purifies the self on earth. “It is heard that Sudarshana, even as a householder, once vowed in Jayā, telling his devoted wife: ‘O virtuous one, with beautiful brows, listen carefully: never disregard guests in your home at any time. Every guest is, in truth, directly the bearer of the Pināka. Therefore, after giving to the guest, you should honor him as your own self.