Because Sati, Daksha’s daughter, although praised, had come uninvited to her father’s sacrifice and was slighted by him, all of Daksha’s other daughters and their husbands were blessed. In the age of Vaivasvata, these great sages would be born again during Daksha’s second sacrifice, not through a womb, but by another means. When Brahma’s sacrifice was performed during the interval of the Cākṣuṣa Manu, Daksha summoned the seven sages and cursed one among them again. There would be a human king in the Cākṣuṣa interval, the grandson of Prācīnabarhis and son of Pracetas. Daksha himself would be born as the son of Māriṣā, the daughter of the trees, when the Cākṣuṣa interval arrived. Yet, even then, the Divine would cause obstacles for Daksha in his actions concerning righteousness, desire, and wealth, again and again. Daksha, having spoken thus, cursed Rudra once more. Because Rudra, out of cruelty for Daksha’s sake, had spoken harshly to the sages, neither the gods nor the twice-born would offer him oblations in sacrifice. After making an offering to him, they would touch water in the rites, and Rudra would remain in this world until the end of the age, having abandoned heaven. Even then, though among the gods, Rudra would not receive worship. The fourfold order of the gods partakes together, but Daksha would not eat with them; he would partake separately. Of all the worlds, the earth is the foundation, and Daksha alone upholds it by his own will, not by Rudra’s command. While the earth is upheld, all the eternal worlds remain, so Daksha dwells here always, not by Rudra’s command. Then, Daksha, summoned by Rudra of immeasurable brilliance, abandoned his Swayambhuva body and was born among humans. When Daksha, lord of householders and master of sacrifices, performed a great sacrifice together with the gods, he worshipped with all rites. When the Vaivasvata Manvantara arrived, Mena gave birth to the goddess Uma, daughter of the mountain king. This goddess had formerly been Sati and later became Uma; she is the devoted companion of Bhava (Shiva), 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 Vasistha, these goddesses never abandon their husbands under any circumstance. Thus, Daksha, son of Pracetas, was born in the Cākṣuṣa Manvantara, grandson of Pracinabarhis and son of the Pracetas. From the ten Pracetas and Marisha, Daksha was born again. It is said that Daksha was born a second time due to Rudra’s curse, and all those great sages like Bhrigu were also born. In the first Treta Yuga, during the great sacrifice of Manu Vaivasvata, the god assumed the form of Varuni. This was the remorse that occurred when both Daksha and Tryambaka (Shiva) entered another birth—Prajapati Daksha and the wise Tryambaka. Therefore, one should never harbor remorse regarding choices here, for even after entering another birth, whether good or bad, it does not benefit the being; thus, the wise should not do so. “How did Sati, Daksha’s daughter, formerly 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 occur in that great birth, and the marriage, O Lord of the world, filled with all wonders? O Brahman, narrate all this in detail; we wish to hear this most auspicious and exceedingly delightful story.” “Listen, O tigers among sages, to the story of Uma and Shankara, which destroys sin, bestows merit, and grants all desires. Once, Himavan, the best of mountains, asked Kashyapa, the best among bipeds, who had come to his house, about an event renowned and beneficial in the world. ‘By what means, O sage, do worlds become imperishable, and supreme fame, as well as worthiness of worship among the virtuous, arise? Tell me this.’ Kashyapa replied, ‘All this is attained, O mighty-armed one, through offspring—my own fame, together with that of Brahmā and the sages, is due to offspring. Do you not see, O lord of mountains, why you question me? I shall relate to you what I have seen, O ancient mountain. As I was going to Vārāṇasī, I saw in the sky a celestial, splendid, and incomparable palace, endowed with great majesty. Beneath it, in a pit, I heard a cry of distress. By means of austerity I understood it, and remained hidden there. Then, O lord of mountains, a brāhmaṇa arrived there, disciplined and pure, his soul purified by bathing at holy places, steadfast in supreme austerity. As that brāhmaṇa was proceeding, threatened by a tiger, he entered that place where the pit was. In the pit, on a pillar of reeds, he saw sages hanging, afflicted and distressed; that brāhmaṇa questioned them: “Who are you, hanging head-down on this pillar of reeds, suffering? By what means will liberation come to you, O sinless ones?” They replied, “We are your fathers, grandfathers, and great-grandfathers, who performed meritorious deeds; we suffer because of your wicked action.