Those whose nature is free from pride, delusion, attachment, and the faults born of darkness—having understood this supreme path—should devote themselves always to the yoga of Paśupati. Whoever becomes pure, self-controlled, and faithful, and meditates upon this Pāśupata vow, reciting it with sincerity, destroys all sins. With their souls thus purified, they attain the world of Rudra. Sages such as Vasiṣṭha and the foremost among the twice-born, having heard this teaching, anointed their bodies with white ash and remained free from desire, established in Rudra’s world by the power of Śiva at the end of the age. Therefore, even those who are deformed or impure in appearance, if they possess form, should never be reviled but always honored, O best of Brāhmins, as if they were great yogis. Why speak at length? O best of the twice-born, devotees of Bhava should be worshipped with every effort, just as Śiva himself—of this there is no doubt. Even Brāhmins who are impure, but steadfast devotees of Bhava, should be honored, just as Dadhīca, who stood firm after conquering the Lord of gods. Similarly, Nārāyaṇa in this world, by devotion to Rudra, has attained greatness—there is no doubt. Therefore, those whose bodies are smeared with ash, those with matted hair, those who are shaven, naked, or of various forms, should always be honored like Śiva, in thought, word, and deed. At this point, a question arises: How did Dadhīca strike down King Kṣupa with his foot, having conquered Janārdana, the Lord of gods, in battle? And how did the great ascetic Dadhīca obtain the state of the thunderbolt from Mahādeva? Śailādi is asked to recount this tale, just as he himself conquered death. The story unfolds: King Kṣupa, remembered as the son of Brahmā and possessing great brilliance, became a friend of Dadhīca, the lord of sages. After a long time, a dispute arose between Kṣupa and Dadhīca concerning whether kṣatriyas or brāhmins were superior; this matter became widely known. The king assumed the forms of the eight guardians of the world: Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Soma, and Dhanada. Declaring, “I am the Lord—there is no doubt—and must never be disrespected,” he asserted his superiority. That great deity, he claimed, was even greater, and always to be regarded as descended from Cyavana. One should never disregard him; he is always to be worshipped. Having heard this, the sage regarded the tree accordingly. Dadhīca, Cyāvani, and Ugra, all brāhmins of great dignity, struck the tree on its head. Dadhīca struck it with his left fist, and with the thunderbolt, the powerful Kṣupa cut down Dadhīca. In former times, in Brahma’s world, Kṣupa had been born from Brahma’s hunger and obtained the thunderbolt for a purpose, being commanded by the wielder of the thunderbolt, the lord. By his own will, he became a man and took up the role of ruler; thus, the mighty king conquered the foremost of brāhmins. Just as the illustrious wielder of the thunderbolt, endowed with strength and darkness, fell to the ground, so the eminent brāhmin was struck down by the thunderbolt. In his distress, Dadhīca remembered Bhārgava, the sage. Śukra began to heal him, who had been struck by the thunderbolt. By the power of yoga, Bhārgava, the best among embodied beings, came and restored Dadhīca’s body as before. “O Dadhīca, greatly fortunate one,” he said, “having worshipped the god of gods, the consort of Umā, who is worshipped by Brahmā and others, the stainless one—become invulnerable, O sage among brāhmins, by the grace of Tryambaka. This revival from death has been obtained by me, O brāhmin. There is no fear of death at all for devotees of Śambhu here; and this revival from death, belonging to Śiva, I now declare to you.” “We worship Tryambaka, the lord, the father of the three worlds, the father of the three regions, the great lord of the three qualities, of the three principles, of the three fires, of the threefold nature everywhere, of the three Vedas, the great god, fragrant, who increases nourishment. In all beings, everywhere, in the three qualities, in nature, in the senses and in other things, in the gods and in the hosts of beings—in flowers, subtle as fragrance—the supreme lord is fragrant; and nourishment is the nature of man, O best of brāhmins. From the great to the particular, in all distinctions, O virtuous one, he is the father of Viṣṇu, of Brahmā, and of the sages, O great sage. He is also the father of Indra and the gods; therefore, he is the increaser of nourishment. That god, immortal Rudra, is attained by action and by austerity, by study, by yoga, by meditation—we worship him. By this truth, may one be freed from the noose of death, O Bhava, by your own will. Since he grants both bondage and liberation, like a cucumber from its stalk, the mantra for revival from death has been obtained by me from Śaṅkara.” “By reciting, offering, and consecrating in this way, then drinking the water day and night, while meditating in the presence of the linga, there is no fear of death, O twice-born.” Hearing these words, Dadhīca worshipped Śaṅkara with austerity and obtained firmness like a diamond, invulnerability, and freedom from subjugation. Thus, having worshipped the lord of the gods, the eminent sage Dadhīca attained invulnerability and, with effort, diamond-like firmness beyond others. He struck King Kṣupa at the foot of his head, and Kṣupa attacked Dadhīca with the thunderbolt, striking him in the chest. Yet that thunderbolt could not destroy the great-souled Dadhīca, due to the power of the supreme lord and his body bound with diamond. Seeing Dadhīca’s invulnerability and freedom from subjugation, Kṣupa then worshipped Hari Mukunda, the lotus-eyed, Indra’s younger brother. Thus, the story reveals the glory of devotion to Rudra, the power of purity, and the unassailable strength gained through worship of the supreme lord.