When Rudra, resplendent with immeasurable brilliance, addressed Dakṣa, the latter was overcome. Dakṣa, abandoning his Svāyambhuva body, fell to the earth, distressed. Yet, Dakṣa, son of Pracetas, was born again in the Cākṣuṣa period, as the grandson of Prācīnabarhis and son of the Pracetas. During the sacrifice of Brahmā, who upheld the Vāruṇī form in the interval of Manu Vaivasvata, Bhṛgu and other sages were also born. Then, seeking to uphold Dakṣa’s righteousness, Maheśa caused an obstacle in the sacrifice of that evil-minded Dakṣa, while Manu Vaivasvata was present. Curious about this event, the sages asked: “How did Maheśa cause an obstacle in Dakṣa’s sacrifice, which was undertaken for righteousness?” By the power of her austerity, the goddess, mother of the universe, attained the status of a daughter to Himavat, rejoicing on the snowy mountain. When the gods arranged her marriage on Himavat’s summit, after much time had passed, she sported joyfully with her consort. When the period of Vaivasvata arrived, Dakṣa, son of Pracetas, undertook an Aśvamedha sacrifice. He performed this sacrifice on the slopes of Himavat, at Gaṅgādvāra, a blessed place frequented by sages and siddhas. At Dakṣa’s sacrifice, all the gods, led by Indra, gathered and decided to attend. The Ādityas, Vasus, Rudras, Sādhyas, Maruts, Ūṣmapās, Somapās, Ājyapās, and Dhūmapās, the Aśvins, the Pitṛs, and other great sages, all accompanied by Viṣṇu, arrived as honored participants. Yet, as the entire assembly of gods gathered, Īśvara was absent. Dadhīci, filled with anger, spoke to Dakṣa: “If worship is offered to one who is not worthy, or if the worthy are not worshipped, a man incurs great sin—of this there is no doubt. Where the approval of the wicked prevails and the good are disrespected, punishment from the gods falls immediately and terribly.” He continued, “Why do you not worship the Lord, the master of beings, who is to be honored? There are many Rudras of mine, bearing tridents and matted hair, eleven in number, who stand ready; I know no other Great Lord. What use are these other gods, honored in the sacrifice, if you, O king, do not worship Rudra in this ritual? He is the imperishable Lord, the creator of Brahma, Vishnu, and Maheshvara; from Brahma down to the spirits, all are his servants. He is beyond the elements and beyond the person; he is contemplated by yogis and sages who see the truth. He is the supreme, imperishable Brahman, which is neither existent nor non-existent, without beginning, middle, or end, inconceivable, and eternal. He is the creator, destroyer, and sustainer—Maheshvara; therefore, I see no other self of Shankara in the sacrifice. This entire oblation, purified by rite and mantra, should be brought today in a golden vessel as the share of the matchless Lord Vishnu, the master of the sacrifice. Because Rudra, the Lord of all gods and lords, has not been worshipped, therefore, Daksha, your entire sacrifice will not succeed.” Having spoken thus, the great sage Dadhīci, enraged, departed and returned to his hermitage. Yet, even after the sage had left, the gods did not abandon Dakṣa, for they were compelled to experience the misfortune that was destined. At that very moment, knowing all this from the Lord, the goddess urged the god to burn up Dakṣa's sacrifice. Prompted by the goddess, the god, wishing to destroy Dakṣa’s sacrifice, suddenly created the mighty Virabhadra, lord of the hosts. Virabhadra appeared with a thousand faces, each adorned with lotus-like eyes, a thousand clubs in his hands, and a thousand quivers of arrows. He held a trident, axe, and mace, bore a blazing bow, wielded a discus and thunderbolt, was terrifying, and wore the crescent moon as his crest. His hands shone with a raised thunderbolt, his hair blazed like lightning, his mouth was wide and fierce with fangs, and his belly was vast. His tongue was like lightning, lips hanging down, and his roar echoed like thunderclouds and the ocean. He wore a tiger skin, and blood flowed greatly from him. His earrings formed circles touching both cheeks, and his crest was adorned with a garland of the best gods' heads. He was adorned with great golden ornaments—anklets and armlets that rang in battle, his chest covered with shining jewels and a string of pearls. His valor was like that of a great sharabha, tiger, or lion, and he moved with the majestic gait of a noble, intoxicated elephant. His radiance resembled a conch, yak-tail fan, jasmine, moon, or lotus-stalk; he appeared like the lord of mountains covered in snow, now come alive and moving. Encircled by a garland of flames, adorned with blazing pearl ornaments, he shone with such brilliance as if he were the fire of dissolution at the end of an age. Virabhadra approached, knelt upon the ground, bowed with joined palms, and then stood respectfully at the side of the Lord of the gods, Ganesha. Out of wrath, he created the auspicious and formidable goddess Bhadrakali, the great power of Maheshvara, to accompany him as witness to his deeds. Seeing Virabhadra standing there, resembling the fire of destruction, together with Bhadrakali, Shankara spoke, blessing them: “May all be well.