Dakṣa, addressing his daughter Sati with a heavy heart, spoke of her husband Śiva: “He is the three-eyed one, always bearing a trident, delighting in song and dance—your husband’s ways are strange indeed. Such behavior would bring shame upon me; how could he be present among the gods? His attire is bewildering, and he is not suited for a householder’s life. Because of these reasons, dear child, and out of embarrassment before the worlds, I did not invite him to this sacrifice. That is the truth, my daughter. “But when this sacrifice is complete, after performing the worship together with you, I will bring your husband—the three-eyed Śiva—here with you. I promise, I shall honor him more than all the three worlds, with proper respect. This, my daughter, is the real reason for my hesitation and shame. Please, do not be angry. Everyone receives their own share in life, according to their deeds, whether good or bad, from previous births. In this life, my daughter, you are experiencing the results of those past actions. Do not be distressed; accept the fruit of what has come before. “When prosperity, beauty, charm, and splendid ornaments are seen elsewhere, when noble family, excellent birth, and a beautiful form are found—these come to people of good conduct through their past merit, O virtuous one. Do not blame yourself; fate brings fortunes as it will. Who can give or withhold what is allotted by destiny? Truly, there is no one who is strong, no one who is foolish, and no one who is wise by themselves; strength and wisdom both arise from previous actions. “These gods have attained heaven and shine there for long ages, through merit and asceticism performed in sacred places. Whatever merit they acquired, they now enjoy its fruits.” Thus Dakṣa spoke, but Sati, filled with anger toward her father, her eyes red with fury, replied, “So it is, father, just as you have said. Every person who possesses merit attains prosperity through merit; birth and all enjoyments are established in merit. Therefore, this Lord of the worlds, the highest of all, has wisely assigned stations to all beings. “But even the tongue of Brahma cannot declare the virtues of that god, the supreme Lord Śiva, nor can it proclaim his glory. Ashes, bones, and skulls, the cremation ground, and serpents like the king cobra—these he has made his ornaments. Spirits, ghosts, piśācas, and guhyakas as well—he is their creator, their arranger, and the protector of all directions. By the grace of Rudra, Indra himself attained heaven. If Rudra is a god, if Śiva is all-pervading, then by this truth, may Śaṃkara destroy your sacrifice—if I have any austerity or have performed any act of righteousness. “If I am dear to the Lord, if he will save me, then by that truth may your sacrifice remain undestroyed. By that truth, may your pride come to an end.” Having spoken thus, Sati entered into deep yogic concentration, blazing with the energy of her own body. In that moment, she burned herself up, along with the gods, asuras, and serpents who were present. The hosts of Gandharvas and Guhyakas, witnessing this, asked in astonishment, “What is this?” Sati’s body, released in anger, fell upon the bank of the sacred Gaṅgā. That holy place on the western shore of the Gaṅgā came to be known as Saunaka. When Rudra heard the news of his beloved wife’s destruction, he was overwhelmed with grief. In the presence of the gods, he became resolute in his desire to destroy Dakṣa’s sacrifice. He commanded a host of countless Gaṇas, along with the Grahas, Vināyakas, spirits, ghosts, and Piśācas, to descend upon Dakṣa’s sacrifice and lay it to waste. They went forth, and all the divine beings present were defeated and destroyed at the sacrifice. With the ritual ruined, Dakṣa was left dispirited and inactive. Trembling, he approached the god of gods, Pinākin, and addressed him: “I did not know you, O Lord, sovereign of the gods. You are the supreme Lord of this world; all the gods have been conquered by you. Have mercy, great Lord, and call off your hosts.” Dakṣa beheld the fierce and varied hosts: beings of many forms, adorned with diverse ornaments, with many mouths and teeth, each bearing different weapons; their matted locks entwined with king serpents, strong, arrogant, and terrible in their destructive power; able to assume any shape at will, some fierce and unattractive, all endowed with every desire, irresistible in might, fierce yogis and masters of yoga; manes and matted hair tossing wildly, faces with protruding fangs, displaying the strength of elephants and lions; some intoxicated, shining like flickering lamps, dressed in strange garments, both calm and wild as elephants; roaring like deer, tigers, and lions, clad in tiger and bear skins, wearing serpents as garlands and bracelets, their sacred threads made of snakes; armed with tridents, swords, spears, axes, javelins, thunderbolts, clubs, maces, rods of Time, and other weapons; surrounded by indomitable chiefs of the Gaṇas, as the sun is by the planets. O god of gods, great god, the sacrifice was destroyed and ascended to heaven. Dakṣa, having assumed the form of a deer in terror, cried out, “Salutations to Śaṃkara, the god adorned with a conch, together with his attendants and with Sanandana. Salutations to the one seated upon the bull, to Soma, to the one who ends the time of sacrifices; salutations to him clothed in the hide of directions, salutations to the one of intense brilliance.