Moved by deep sorrow and the tension of righteousness, Sati spoke with unwavering resolve: “By the truth of my austerities and any acts of righteousness I have performed, may Śaṃkara destroy your sacrifice, if indeed I possess such merit.” Yet, in the same breath, she added, “If I am truly dear to the Lord, if He will save me, then by the fruit of that righteousness, your sacrifice does not deserve destruction.” With these words, Sati called upon the truth itself: “By that truth, may your pride come to an end.” Having thus declared her intent, she entered into profound yogic concentration, her inner energy blazing forth. In the intensity of her yogic fire, Sati burned herself up, and with her, the gathered gods, asuras, and serpents were consumed. The Gandharvas and Guhyakas, witnessing this astonishing event, cried out in confusion, “What is this?” Sati’s body, released in the fury of her anger, fell upon the western bank of the sacred Gaṅgā, a place that came to be known as Saunaka. When Rudra, Śiva himself, learned of the destruction of his beloved wife, he was overcome with grief. In the assembly of gods, he became resolute: the sacrifice of Dakṣa must be destroyed. He summoned countless Gaṇas, the Grahas, Vināyakas, spirits, ghosts, and Piśācas—all his fearsome attendants—and commanded them to lay waste to Dakṣa’s sacrifice. The divine hosts descended upon the sacrificial grounds, and all those assembled there were defeated and destroyed. The sacrifice was ruined, and Dakṣa was left dispirited and inert. Trembling, Dakṣa approached the god of gods, Pinākin—Śiva, the wielder of the bow—and confessed, “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 restrain your hosts.” Dakṣa described the terrifying multitude: hosts of fierce forms, adorned with diverse ornaments, with many mouths and teeth, each brandishing different weapons; their matted locks entwined with serpents, their strength and arrogance dreadful to behold. They took on any shape at will, some fearsome, some wild, all irresistible in might—yogis and masters of yoga. Their manes and hair tossed wildly, their faces fierce with protruding fangs, displaying the power of elephants and lions. Some, intoxicated, shone like flickering lamps, dressed in strange garments, both calm and wild. They roared like tigers and lions, clad in animal skins, wearing serpents as garlands and sacred threads. They wielded tridents, swords, spears, axes, javelins, thunderbolts, clubs, maces, rods of Time, and other weapons. Indomitable chiefs of the Gaṇas surrounded Śiva, as planets surround the sun. Thus, the great sacrifice was destroyed and ascended to heaven. In desperation, Dakṣa continued his praise: “Salutations to you, O Śaṃkara, who assumed the form of a deer, to the god adorned with a conch, with his attendants and Sanandana. Salutations to the one seated upon the bull, to Soma, to the one who ends the time of sacrifices, to the one clothed in the hide of directions, to the one of intense brilliance. Salutations to Brahman, to the one whose body is Brahman, to the supporter of Brahman, to the immeasurable one; to the lord of the mountains, to the lord of the gods, to the supreme lord—repeated salutations. Salutations to Rudra, the one who counters thunderbolts, to Śiva, the destroyer, lord of gods and demons, lord of ascetics. Salutations to the smoky and fierce one, to the deformed one, to the sacrificer, to the terrifying one; to the deformed-eyed, inauspicious-eyed, and thousand-eyed one. Salutations to the skull-bearer, the fierce-skull-bearer, the bearer of the excellent club; to the one who is the form of oblations, who receives offerings, destroyer of all. Salutations to the compassionate one, praised by the Rudra hymn, to the deformed, the beautiful, the maker of many forms. Salutations to the five-faced, the auspicious-faced, the moon-faced, the giver and recipient of boons, the tortoise, and the deer. Salutations to the one whose locks are adorned playfully, to the bearer of the water-pot, to Viśva, the all-pervading, the lord of the universe. O three-eyed one, may your protection be granted to us; O destroyer of the triple city, by devotion of speech, mind, and body, from one who has taken refuge.” Thus, Dakṣa, afflicted in body and soul, praised the god with this divine hymn. Śiva, the lord of creatures, accepted the entire fruit of the sacrifice from Dakṣa and assured him, “You will obtain the supreme fruit, fulfilling all desires.” Having received the grace of the blessed one, Dakṣa bowed to the lord of gods and departed to his own abode, as the hosts looked on. Yet Śiva remained on the bank of the Ganges, his heart heavy with grief for Sati. He thought constantly of his beloved: “Where has she gone?” As he sat overwhelmed by sorrow, Nārada approached him and spoke: “O lord of gods, that Sati, who was your wife and dear as your own life, has now been born as the daughter of Himavat and Menā. She has taken a new body, fully knowing the Vedas and their meanings.” Upon hearing this, the god saw her through meditation. Having accomplished his purpose, he remained there. The goddess, having attained youth, was again married to him. Thus, O Bhīṣma, you have heard how the great sacrifice was destroyed in ancient times. Bhīṣma then asked: “O teacher, please explain in detail, in proper order, the origin of the gods, demons, gandharvas, serpents, and rakṣasas.” Pulastya replied: “The creation of the earliest beings arose from will, sight, and touch. But after Dakṣa, the son of Prachetas, creation began through sexual union. Hear now, O Kaurava, how he created: when he was engaged in creation, he brought forth hosts of gods, sages, and serpents. At that time, the world did not grow through sexual union. Then Dakṣa generated thousands of sons from his wife Asikni.