In the household of Daksha, a great turmoil arose. Together with her husband, Daksha harshly rebuked his daughter, his anger burning as he censured her. In his fury, he declared, “You too are an unworthy daughter of ours; leave this house as you came.” Overwhelmed by grief and condemnation, she turned her thoughts against her own father, Daksha, and, invoking her inner power, she consumed herself in fire. Yet her spirit was not lost. Through the merit of her austerities, she was reborn as the daughter of Himavat, the lord of mountains, winning his favor through her devotion. Meanwhile, Daksha, filled with anger, went to his own house and, in his wrath, pronounced a curse upon Daksha: “You, deluded in mind, will beget a son upon your own daughter.” In the time that followed, Daksha, the son of Prachetas, was born again in the era of Svayambhuva. The account of creation up to Daksha, when heard with faith, is said to destroy sin. At this point, the sages gathered and addressed Sūta, saying, “O Sūta, tell us in detail the origin of beings during the interval of Vaivasvata. What did Daksha do then, O wise one? We wish to hear the full account of the creation of beings, bound to the three times, which destroys sin.” Out of lingering enmity, Daksha criticized and performed a sacrifice to Bhava at a ford of the sacred Ganga. All the foremost sages, along with many others, assembled there. Among them, the sage Dadhīci spoke to Prācetasa, questioning, “Why is the god Rudra not being worshipped now according to the proper rite?” It was explained, “Because there are no mantras together with a wife for Śaṅkara, he is not worshipped.” As all the gods listened, Dadhīci, full of knowledge, continued, “Śaṅkara is indeed worshipped by all sacrifices, having been recognized. Though he appears naked, bearing a skull, deformed—the very soul of the universe—he does not fit the conventional ritual. Still, that blessed one, whose essence is purity, is worshipped in all rites. He is the supreme lord, the embodiment of time, the sole destroyer of all worlds. As the witness, of intense brilliance, he is time itself, taking the form of Śaṅkara. The blessed sun, Āditya, is the lord; his throat is dark, and he is 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 Daksha replied to these words, “So be it.” Yet, in their thousands and hundreds, they continued to revile the great lord. Deluded by Viṣṇu’s māyā, they honored only Daksha’s words. Except for Nārāyaṇa Hari, they did not perceive the divine lord. While all watched, the god vanished in an instant. The protector of the worlds himself sought refuge, for the blessed Viṣṇu is the guardian of all who seek shelter. Having observed the groups of sages and all the gods, hostile to Brahman, it is declared: a man incurs great sin by such enmity—there is no doubt. There, the punishment created by the gods falls immediately and terribly. The brāhmaṇas who had gathered, assisting Daksha, reviled Mahādeva Śaṅkara, revered by the world. Indeed, those whose minds are attached to false teachings revile the divine path. Now, as the dreadful Kali age has begun, and all are afflicted by the qualities of Kali, even Hṛṣīkeśa, though resorted to by his own devotees, will become indifferent.