In the ancient Svāyambhuva epoch, Āyati and Niyati became the two wives of the sons of Bhṛgu, their lineage already described in earlier times. From the vast ocean, Velā gave birth to a single flawless daughter named Savarṇā, oceanic in nature, who became the wife of the noble Prācīnabarhis. Sāmudrī, too, gave birth to ten sons for Prācīnabarhis, all known as the Prāchetasas, who excelled in the science of archery. Among these sons, Dakṣa was born during the Svāyambhuva epoch, his birth the result of a curse from Triambaka, during the reign of Manu Cākṣuṣa. Thus, O sages, the succession of the great-souled sons of Brahmā—such as Dharma—has been described, neither in excessive detail nor with undue brevity. The divine lineages have been recounted, adorned with hosts of gods, active in sacred rites, prolific in offspring, and radiant with great splendor. This arrangement of beings, originating from the ancient progenitors, is so vast that it cannot be fully enumerated even in hundreds of millions of years. The lineage of kings on earth also proceeds in two branches: the Solar and Lunar dynasties, most meritorious among men. From these lineages arose Ikṣvāku, Ambarīṣa, Yayāti, Nāhuṣa, and others renowned for virtue, whose stories are heard even today. There are many other royal sages, endowed with various virtues, but what is the use of recounting those ancient ones whose fruits have already passed? Moreover, where the narratives of the Lord are being told, mention of others is not approved by the virtuous; thus, I do not wish to speak at length. Incidentally, for the sake of illustrating the Lord’s greatness, the accounts of creation and its expansions have also been told here. Now, let us turn to another tale. How did the goddess, daughter of Dakṣa, after abandoning her Dākṣāyaṇī form, become the daughter of Himavat and Menā in ancient times? And how was Rudra reproached by the great-souled Dakṣa? What was the cause by which Bhava was censured? How was Dakṣa born, O Maruta, as a result of Bhava's curse, in the interval between the Cākṣuṣa and the previous Manu? Listen, for I shall recount the story of Dakṣa, whose shallow mind and reckless conduct brought disgrace upon the gods and sages. Once, all the gods and demons, together with the Siddhas and supreme sages, journeyed to the peak of the Himalaya to behold Īśāna, the Lord. At that time, the god and goddess, seated upon a divine throne, granted their audience to those foremost among gods and twice-born sages. Dakṣa, too, arrived there with the immortals, wishing to see his son-in-law Hara and his own daughter Satī. Yet, out of self-regard, the god, though Dakṣa had arrived with the goddess, never especially acknowledged the gods and others present. Failing to recognize her supreme nature, seeing her only as his daughter, enmity arose in that deluded one toward her. Driven by this enmity and impelled by fate, Dakṣa, though initiated, did not invite Bhava, harboring hatred even toward his own daughter. He performed hundreds of splendid sacrifices, each conducted separately. Hearing of these gatherings from Nārada, Rudrāṇī went to Rudra, informing him of her father's assembly. At that moment, a divine aerial chariot appeared, facing all directions, adorned with auspicious marks, easy to ascend, and exceedingly enchanting. It shone like molten gold, decorated with various precious gems, draped with canopies of pearls, and adorned with garlands and ornaments. Its structure was of refined gold, surrounded by hundreds of jeweled pillars, with steps fashioned like diamonds and gateways of coral pillars. The floor was spread with floral carpets, a grand throne set with many-colored gems, latticed with diamond windows, and a flawless jeweled pavement. Its front was adorned with a beautiful jeweled staff, marked by a great bull, and a banner pure as a cloud. The great gate was protected by mighty lords of virtue, unassailable, guarded by attendants with gem-studded armor and holding ornate staffs. Within, the chariot was filled with many women skilled in playing drums, cymbals, songs, flutes, and lutes, all adorned in clever attire and speech. The great goddess ascended, accompanied by her beloved friends, and for her there was a charming fan with a jeweled handle. Taking two Rudrakanya maidens, both auspicious, they fanned the goddess; between those two attendants, the face of the goddess appeared. Between them, who contended like swans, a lotus-like parasol, shining like the moon, adorned the crown of the goddess, garlanded with flowers. Held aloft, encircled with pearls, that radiant parasol, full of affection, shone above the goddess's face. Above, like the disk of the nectar vessel or the moon, the goddess, beautiful and smiling, sat at the forefront. Suyaśā, with the game of dice, entertained the virtuous goddess; her auspicious jeweled sandals were there. Placing them between her breasts, she served the goddess; another, golden-limbed and radiant, took up a shining mirror. One attendant held a palm fan, another a betel box; a lovely maiden took a charming play-cloth in her hand. One brought delightful and fragrant flowers; another, lotus-eyed, carried a container for ornaments. Thus, surrounded by her devoted companions and radiant with divine splendor, the goddess prepared herself for the unfolding events, as the story of Dakṣa, his actions, and their consequences began to take shape.