In the ancient discourse, it was declared that all beings—gods, sages, and humans alike—enter this world naked, without any coverings. Birth itself grants no clothing; it is only later that garments are acquired. Yet, the wise reveal a deeper truth: even if one is wrapped in cloth, without mastery over the senses, one remains truly naked. Only self-control offers genuine protection; clothing alone cannot shield the soul. The greatest coverings are not of fabric, but virtues: patience, steadfastness, nonviolence, complete detachment, and an equal regard for honor and dishonor. These qualities are the supreme armor for the seeker. Those who anoint themselves with sacred ash and meditate upon Bhava—Lord Shiva—even if burdened by countless misdeeds, find that the ash burns away their impurities, just as fire consumes a forest. By diligently bathing in ash three times each day, one walks the path of Ganesha, gathering the merit of all sacrifices and embracing the highest vow. Those who meditate on Mahadeva, absorbed in the divine play of Shiva, attain immortality through the noble northern path. Others who walk the southern path, frequenting cremation grounds, gain extraordinary powers: minuteness, heaviness, lightness, and the ability to attain their desires. Such powers—will, determination, desire, and attainment—are the fruits of those who embrace the cremation ground, alongside the perfections of subtlety and strength. Indra and the other gods, through the Kāmika vow, achieved supreme lordship, their brilliance shining far and wide. One who is free from pride, delusion, attachment, and the darkness of ignorance, recognizing this supreme path, should always be devoted to the yoga of Paśupati. Whoever, purified, self-controlled, and faithful, meditates upon and recites the Pāśupata vow, destroys all sins. With their souls cleansed, such sages attain Rudra’s world. Vasiṣṭha and the foremost twice-born heard these teachings; smeared with white ash, anointed, and free from desire, they remained at the end of the age, established in Rudra’s realm by Shiva’s power. Therefore, even those who are deformed or impure in appearance, if they possess form, should never be reviled but honored as great yogis, O best of Brāhmins. Why speak further? Devotees of Bhava must be worshipped with utmost effort, just as Shiva himself—there is no doubt. Even Brāhmins who are impure, but steadfast in their devotion to Bhava, deserve honor, just as Dadhīca, who conquered the Lord of gods and stood firm. Likewise, Nārāyaṇa himself, by devotion to Rudra, attained greatness—thus, those whose bodies are smeared with ash, whether matted-haired, shaven, naked, or of various forms, should always be honored like Shiva, in thought, word, and deed. At this point, a question arose: “How did Dadhīca strike down King Kṣupa with his foot, having conquered Janārdana, the Lord of gods, in battle? And how did the ascetic Dadhīca obtain the state of the thunderbolt from Mahādeva? Tell us, O Śailādi, just as you conquered death.” The tale unfolds: King Kṣupa, remembered as the son of Brahmā and shining with great brilliance, became a friend to Dadhīca, the lord of sages. After a long time, a dispute arose between them, widely known, about whether the kṣatriyas or brāhmins were superior. To prove his point, the king assumed the forms of the eight guardians of the world—Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Soma, and Dhanada—declaring himself the Lord and demanding respect. Yet, the sage, having heard this, regarded the tree accordingly. Dadhīca, Cyāvani, and Ugra—brahmins of great dignity—struck the tree on its head. Dadhīca struck with his left fist, but Kṣupa, wielding the thunderbolt, struck down Dadhīca with its force. Long ago, in Brahma’s world, Kṣupa was born from Brahma’s hunger and obtained the thunderbolt for a purpose, commanded by the lord who wields it. By his own will, he became a man and took up kingship, thus conquering the foremost of brahmins. Just as the wielder of the thunderbolt, mighty and dark, fell to the ground, so too was the eminent brahmin struck down. In distress, Dadhīca remembered Bhārgava, the sage. Śukra came and began to heal him, restoring Dadhīca’s body as it was before, by the power of yoga. Dadhīca, having worshipped the god of gods, the consort of Umā, who is revered by Brahmā and others, became invulnerable by the grace of Tryambaka. “This revival from death has been granted to me,” he declared. “There is no fear of death for devotees of Śambhu, and this revival belongs to Śiva.” They worshipped Tryambaka, the lord and father of the three worlds, the great lord of the three qualities, of the three principles, the three fires, the threefold nature, and the three Vedas. He is the great god, fragrant, who increases nourishment. In all beings, everywhere—in qualities, nature, senses, gods, and hosts of beings—he abides. In flowers, subtle as fragrance, the supreme lord is present; and nourishment is the nature of man, O best of brāhmins. Thus, the sacred story reveals the greatness of devotion to Shiva, the transformative power of ash, and the supreme path of Paśupata, honored by gods, sages, and all who seek liberation.