All the sons-in-law of Daksha—save for Tryambaka—were Brahminical sages, steadfast in their vows, great yogis, and supremely righteous. Their virtues were such that they were praised by all, O Sati. Among these most distinguished sons-in-law of Daksha were Vasishtha, Atri, Pulastya, Angiras, Pulaha, Kratu, Bhrigu, and Marichi. Yet, Sharva—another name for Rudra—stood apart, often competing with these sages, and all of them, in turn, opposed him. Because of this rivalry, Daksha did not wish for Sati to be joined with Bhava, for he considered Bhava adverse to him. Thus, Daksha, his mind clouded and agitated, spoke words that would ultimately bring about his own curse, as the great sages had foretold. Seeing her father’s hostility, the goddess Sati, filled with anger, addressed Daksha with firm resolve. She said, “Father, though I am blameless in thought, word, and deed, you reproach me—your own daughter. Therefore, I now renounce this body.” Deeply wounded by her father’s insult and unable to bear the pain, Sati respectfully addressed the Self-born Lord with these words: “By whose power I have cast off this body, may I, radiant and righteous, be born again without confusion, and once more become the lawful wife of the wise Tryambaka.” With her mind focused in anger, Sati then seated herself, gathered her inner fire, and performed a fiery concentration, sustaining the blaze within her very being. Stirred by the wind of her resolve, she raised her own self and departed from her limbs, until the fire she had invoked reduced her body to ashes. When the trident-bearing Lord, Rudra, heard of Sati’s death and the exchange between her and Daksha, he understood the truth of what had transpired. Enraged, he resolved to bring about Daksha’s destruction. Because Sati, though worthy of praise, had come to the sacrifice uninvited and was slighted by Daksha, all the other daughters of Daksha and their husbands were blessed. But Sati alone suffered this fate. Therefore, when the age of Vaivasvata arrives, these great sages—Daksha’s sons-in-law—will be born again at Daksha’s second sacrifice, not from a womb but by divine means. When Brahma’s sacrifice was performed during the interval of Cākṣuṣa Manu, Daksha summoned the seven sages and cursed Rudra once more. At that time, there will be a human king, a grandson of Prācīnabarhis and son of the Pracetas. Daksha would be born again as the son of Māriṣā, the daughter of the trees, during the Cākṣuṣa interval. Even then, Rudra declared, he would cause obstacles for Daksha in all his actions—whether connected with righteousness, desire, or wealth—again and again. Thus, Daksha, filled with enmity, cursed Rudra once more. “Because you, out of cruelty for my sake, have spoken harshly to the sages, neither gods nor twice-born will offer you oblations in sacrifice. Even when offerings are made to you, they will touch water in the rites, and you will remain in this world until the end of the age, having abandoned heaven. Even then, though you dwell among the gods, you will not receive worship.” Rudra replied that while the fourfold order of gods partook together, he would not eat with them but separately. “Of all the worlds, the earth is the foundation. I alone uphold it by my own will, not by your command. While I uphold it, all the eternal worlds remain. Therefore, I dwell here always, not by your command.” Summoned by Rudra of immeasurable brilliance, Daksha abandoned his Swayambhuva body and was born among humans. Later, Daksha, lord of householders and master of sacrifices, performed a great sacrifice here on earth, together with the gods, worshipping with all proper rites. When the Vaivasvata Manvantara arrived, Mena, wife of Himavan, gave birth to the goddess Uma, the daughter of the mountain king. This goddess was formerly Sati and now became Uma, the devoted companion of Bhava; and by her, Bhava is never forsaken. For as long as the Lord desires, in each Manvantara, the goddess follows Marichi as Aditi follows Kashyapa—just as Shri is with Narayana, Shachi with Maghavan, Kirti with Vishnu, Usha with Surya, and Arundhati with Vasishtha. These goddesses never abandon their husbands under any circumstance. Thus, Daksha, son of Pracetas, was born again in the Cākṣuṣa Manvantara. He was the grandson of Pracinabarhis and son of the Pracetas; from the ten Pracetas and Marisha, he was again born. It is said that Daksha was born a second time due to Rudra’s curse, and all those great sages like Bhrigu were also reborn. In the first Treta Yuga, during Manu Vaivasvata’s great sacrifice, the god took the form of Varuni. Thus, remorse arose when both Daksha and the wise Tryambaka entered into another birth. Therefore, one should not harbor remorse about choices made here, for even after taking another birth—good or bad—it does not benefit the being. Thus, the wise should not indulge in regret. The sages then inquired: “How did Sati, Daksha’s daughter, out of anger, abandon her body and then take birth again in the house of the mountain king, O Lord? How did her previous body exist in another form? How did her union and conversation with Bhava take place? How did the svayamvara and marriage occur in that wondrous birth?” They requested, “O Brahman, narrate all this in detail; we wish to hear this most auspicious and delightful story.” The sage replied, “Hear, O foremost among sages, the story of Uma and Shankara—a tale that destroys sin, bestows merit, and fulfills all desires.