At Daksha’s grand sacrifice, all the celestial hosts gathered in splendor. The radiant Ādityas, the noble Vasus, the fierce Rudras, the wise Sādhyas, and the tempestuous Maruts assembled together. Alongside them came the Ūṣmapās, Somapās, Ājyapās, and Dhūmapās, each group upholding their sacred duties. The divine Aśvins arrived, as did the venerable Pitṛs and other great sages, all graced by the presence of Viṣṇu himself, honored among the participants in this magnificent ritual. Yet, amid this sea of divinity, one presence was sorely missed—Īśvara, the Great Lord. Observing this, the sage Dadhīci became furious. His eyes blazing with righteous indignation, he addressed Dakṣa before the gathered gods: “If worship is offered to one unworthy, or the worthy are neglected, great sin is incurred—let there be no doubt. Where the approval of the wicked prevails and the virtuous are slighted, the gods’ punishment falls swiftly and terribly.” Having declared this, Dadhīci spoke again to Dakṣa: “Why do you not honor the Lord, the Master of all beings, who alone is worthy of worship? There are many Rudras of mine, eleven in number, trident-bearing and with matted locks, always ready; I know no other Great Lord. What use are these other gods, honored though they may be, if you, O king, do not worship Rudra in your sacrifice?” He continued, “Rudra is the imperishable Lord, creator of Brahmā, Viṣṇu, and Maheśvara. From Brahmā down to the spirits, all are his servants. He is beyond the elements, beyond even the individual self, the One whom yogis and sages contemplate in their search for truth. He is the supreme, imperishable Brahman—neither existent nor non-existent, without beginning, middle, or end, inconceivable and eternal. He is creator, destroyer, and sustainer—Maheshvara himself. Thus, I see no other self in this sacrifice but Śaṅkara.” Dadhīci then prescribed, “This entire oblation, purified by rite and mantra, should today be offered in a golden vessel as the share of the matchless Lord Viṣṇu, master of the sacrifice. Because Rudra, Lord of all gods and lords, has not been worshipped, Dakṣa, your entire sacrifice will not succeed.” With these words, the great sage, burning with anger, departed for his hermitage. Even after Dadhīci’s departure, the gods remained with Dakṣa, compelled by fate to witness the misfortune that was destined to unfold. At that very moment, the goddess, knowing all through the Lord, urged him to bring destruction upon Dakṣa’s sacrifice. Moved by her, the god created the mighty Vīrabhadra, lord of the hosts, to carry out this task. Vīrabhadra emerged, awe-inspiring and formidable. He bore a thousand faces, each with lotus-like eyes, a thousand clubs in his hands, and a thousand quivers of arrows. He wielded trident, axe, and mace, brandished a blazing bow, a discus, and thunderbolt, and wore the crescent moon as his crest. His appearance was terrifying: hands shining with a raised thunderbolt, hair blazing like lightning, a wide, fang-filled mouth, and a vast belly. His tongue flashed like lightning, lips hung down, and his roar echoed like thunderclouds and the ocean. He was clothed in tiger skin, blood flowed from him, and his earrings brushed his cheeks, while his crest was adorned with a garland of the finest gods’ heads. He glittered with golden ornaments—anklets and armlets that rang in battle, his chest covered with jewels and pearls. His valor was like that of a sharabha, a tiger, or a lion, and he strode with the majestic gait of a noble, intoxicated elephant. His radiance resembled a conch, yak-tail fan, jasmine, moon, or lotus stalk; he seemed like the living lord of snow-covered mountains, moving among men. Encircled by a garland of flames and blazing pearl ornaments, he shone with the brilliance of the fire of dissolution at the end of an age. Approaching, Vīrabhadra knelt, bowed with joined palms, and stood respectfully beside the Lord of the gods, Ganeśa. In his wrath, he created Bhadrakālī, the auspicious and formidable goddess, the great power of Maheśvara, to accompany him and bear witness to his deeds. Seeing Vīrabhadra, blazing like the fire of destruction and accompanied by Bhadra, Śaṅkara spoke words of blessing: “May all be well.” Vīrabhadra and the goddess addressed Maheshvara, “Command us, O Great God—what task shall we perform?” Then the destroyer of the three cities, moved by love for Pārvatī, spoke in a deep, resonant voice to Vīrabhadra: “Immediately destroy Dakṣa’s sacrifice, O Lord of the Gaṇas, together with Bhadrakālī; this is your task. I, along with her, will remain at Raibhya’s hermitage and witness your formidable valor.” He described the scene, “The trees at Kanakhala, by the gateway of the Ganga, rise like Mount Meru and Mandara with golden peaks. In that region, Dakṣa’s sacrifice is taking place; go swiftly and disrupt it without delay.” When the god had spoken, the goddess, daughter of Himālaya, looked upon Bhadra with the affectionate gaze of a cow for her calf. Embracing her and smelling her head, she smiled and spoke sweet, gentle words: “Dear Bhadra, greatly fortunate and mighty in valor, you were born for my sake, to remove my anger. Dakṣa, absorbed in sacrificial rites, did not invite the Lord of Sacrifice; therefore, out of enmity, O Lord of the Gaṇas, destroy his sacrifice.” Thus, the stage was set for the divine retribution that would befall Dakṣa’s ill-fated ritual.