He beheld before him a most auspicious and delightful hermitage, a place radiant with joy and serenity. There, he worshipped Mahadeva, offering fragrant flowers such as lotuses and water-lilies in deep reverence. As he gazed upon the resplendent Lord, his heart overflowed with devotion, and he praised the Supreme Lord with hymns—many of them originating from the Vedas—glorifying Shambhu with words of profound adoration. In that sacred space, he saw the illustrious Śvetāśvatara, the foremost among the great Pāśupatas, his very being refined by austerity. Śvetāśvatara wore a spotless white sacred thread, a mark of his disciplined and pure life. With utmost humility, the seeker bowed low at Śvetāśvatara’s feet, palms joined, and addressed him with sincere words: “Today I have been blessed to see the Lord of Yogis, the greatest among those who know yoga. What must I do, O sinless one? I am your disciple. Please protect me.” Śvetāśvatara, recognizing the seeker’s sincerity and that his faults had been worn away by austerity, accepted him as a disciple. He then imparted to him the divine knowledge and the sacred observances of his own spiritual lineage, teachings known as the final stage of life—practices followed by Brahma and others. Brahmins, Kshatriyas, and Vaishyas devoted to celibacy all meditate upon the great god Mahadeva, contemplating the formless aspect of Shiva. The blessed Lord, out of compassion for his devotees, abides in that very place. Desiring the welfare of all worlds, the disciple worshipped the great Lord with devotion. Through such worship, both gods and demons in ancient times attained great accomplishments. Witnessing their ascetic power, they were granted knowledge that remains valid for all ages. Śvetāśvatara instructed his disciple, “Remain always with me; then you will surely attain perfection.” He taught him the great mantra, ensuring it was transmitted properly for the attainment of one’s highest purpose. The sacred rites, beginning with those dedicated to Agni, were instituted by the sages, and the disciple, becoming a direct devotee of Paśupati, immersed himself in Vedic study. He lived peacefully, mastering self-control and subduing anger, embracing the discipline of renunciation. This noble soul, known as Prācīnabarhis, also mastered the science of archery. In time, he begot ten sons upon the daughter of the ocean. These sons, devoted to Nārāyaṇa, studied their own Veda with diligence. Among them was Dakṣa, greatly fortunate, who in a former birth had been the son of Brahmā. After quarreling with Rudra, Dakṣa was cursed and reborn as a son of the Pracetas. When proper worship was performed, it was offered to Dakṣa himself. However, desiring worship he felt was his due but unearned, Dakṣa returned home in anger. Together with his wife, he harshly rebuked their daughter, censuring her in his wrath: “You too are an unworthy daughter of ours; leave this house as you came.” Grieved and condemning her father Daksha, she consumed herself by her own spiritual power. Thereafter, she was reborn as the daughter of Himavat, having pleased him through her austerities. When Rudra came to Daksha’s house, angered by these events, he cursed Daksha, saying, “You, deluded in mind, will beget a son upon your own daughter.” In the course of time, Daksha, son of Prachetas, was again born during the era of Svayambhuva. The account of creation up to Daksha, when heard with faith, destroys all sin. Now, O Sūta, please tell in detail the origin that occurred during the interval of Vaivasvata. What did Daksha do, O great-minded one? We are eager to hear this story now.