In ancient times, the venerable sages established the sacred rites that began with the worship of Agni, the fire god, ensuring that the rituals of sacrifice and devotion would be upheld throughout the world. Among these noble souls was one who became a direct devotee of Paśupati, Lord Śiva, dedicating himself to the study of the Vedas. With a peaceful heart, disciplined senses, and anger held firmly in check, he embraced the path of renunciation, seeking spiritual truth above all else. This sage, renowned as Prācīnabarhis, also mastered the science of archery, becoming skilled in both spiritual and worldly arts. In time, he married the daughter of the ocean and together they had ten sons. These sons, steadfast in their devotion to Nārāyaṇa, diligently studied their own Veda and lived lives rooted in righteousness. From this noble lineage was born Dakṣa, a greatly fortunate soul who, in a former birth, had been the son of Brahmā himself. However, due to a quarrel with Rudra, Dakṣa was cursed and reborn as the son of the Pracetas. When the proper worship was performed, it was offered to Dakṣa, but he, desiring worship he had not earned, returned home in anger. Together with his wife, Dakṣa harshly rebuked his daughter, censuring her in anger and saying, “You too are an unworthy daughter of ours; leave this house as you came.” Deeply pained by her father’s words, she condemned Dakṣa and, by her own spiritual power, consumed herself in fire. Through the merit of her austerities, she was reborn as the daughter of Himavat, the lord of mountains, having pleased him by her penance. Angered by these events, Rudra came to Dakṣa’s house and cursed him, saying, “You, deluded in mind, will beget a son by your own daughter.” In the course of time, during the era of Svayambhuva, Dakṣa, the son of Pracetas, was again born. It is said that simply hearing this account of creation up to Dakṣa is enough to destroy all sin. At this point, the sages gathered and asked Sūta, “O wise one, tell us in detail of the origin of beings during the interval of Vaivasvata. What did Dakṣa do? We wish to hear the full account of creation, which binds all beings to the three times and destroys sin.” Out of lingering enmity, Dakṣa criticized and performed a sacrifice to Bhava, another name for Śiva, at a ford of the sacred Ganga. All the foremost sages assembled there, joined by their peers. Among them was the sage Dadhīci, who addressed Prācetasa, questioning, “Why is the god Rudra not being worshipped here according to the proper rites?” The reply came: “Because there are no mantras, together with a wife, for Śaṅkara, he is not worshipped.” As all the gods listened, the sage, filled with knowledge, continued, “Śaṅkara is indeed worshipped by all sacrifices, for he is recognized as their ultimate recipient. Yet, appearing naked, bearing a skull, and with a deformed aspect as the soul of the universe, he does not fit the conventional ritual forms. Still, that blessed one, whose essence is pure sattva, is worshipped in all rites. The supreme lord, the embodiment of time, is the sole destroyer of all worlds. He is the witness, of intense brilliance, the very form of Śaṅkara.” He added, “The blessed sun, Āditya, is also the lord; his throat dark, his form fiery red. Behold this universal creator, Rudra in form, composed of the three Vedas. All are to be understood as Sūryas, for there is no other sun than Ravi.” Those who assisted Dadhīci agreed to his words, saying, “So be it.” Yet, despite this wisdom, Dakṣa was repeatedly reviled by the thousands and hundreds present, all deluded by Viṣṇu’s māyā. They honored only Dakṣa’s words, and, save for Nārāyaṇa Hari, none perceived the true divine lord. Then, before the eyes of all, the lord vanished in an instant, leaving them bewildered and awestruck.