அம்பிகை, whose face shone like the moon, saw her father Daksha seated among the assembly. With calm and unwavering words, free from any trace of pity, she addressed him: “அப்பா, அந்த தேவன், whom even Brahma and all others down to the spirits obey without question, has not been worshipped here today as per the proper rites. Let it be that the worship of me, your eldest daughter, is neglected in this way; but by scorning it, you have committed a blameworthy act.” Hearing this, Daksha, filled with anger and resentment, replied: “Among my daughters, there are many who are greater and more distinguished than you, and they are worthy of honor, though still young. Their husbands too are highly esteemed by me, joyful and superior in every virtue—even more so than your husband, Tryambaka. Your husband, whose mind is arrogant and filled with darkness, you have chosen as your refuge; therefore, I disregard you, for he is hostile to me.” Thus spoken to by her father, the goddess became enraged. In the hearing of all those assembled in the sacrificial hall, she said, “Without cause, Daksha, you revile my husband, the Lord of the Worlds, who is without any fault, with your words. One who is a thief of knowledge, betrayer of his teacher, and defiler of the Vedas—such are all considered great sinners and deserving of punishment, so declares the scripture. Therefore, for this exceedingly wicked sin of yours, a severe and sudden punishment, befitting your crime, will come upon you by divine will. Because you did not worship Tryambaka, the god of gods, know that your lineage, corrupted, will be destroyed.” Having spoken thus to her father in anger, Sati, casting aside all fear, abandoned her body and went to the mountain Himavat. Himavat, devoted and glorious, performed severe and difficult austerities for a long time, solely for that purpose. So, by her own will and yogic power, the goddess favored Himavat and made him her father. When Sati, distressed and condemning Daksha, departed, the mantras vanished and the sacrifice was ruined. Hearing of the goddess's departure, Shiva, the destroyer of the three cities, became enraged with Daksha and the sages, and he cursed them: “Because Sati, though innocent, was slighted by Daksha on my account, while all his other daughters were honored with their husbands, therefore, in the interval of Vaivasvata Manu, all your sons-in-law will be born together, not from a womb, at the Brahma sacrifice. You will be born as a human king in the lineage of Cākṣuṣa, the grandson of Prācīnabarhis and the son of Pracetas. Even there, O wicked-minded one, I will again and again cause obstacles for you in actions connected with righteousness, wealth, and desire.” Thus addressed by Rudra of immeasurable brilliance, Daksha, abandoning his Svāyambhuva body, fell to the earth, distressed. Then Daksha, son of Pracetas, was indeed born in the Cākṣuṣa period, as the grandson of Prācīnabarhis and the son of the Pracetas. Bhṛgu and others were also born during the sacrifice of Brahmā, who was upholding the Vāruṇī form, in the interval of Manu Vaivasvata. Then, for the sake of Daksha’s righteousness, in the sacrifice of that evil-minded one, Maheśa caused an obstacle, while Manu Vaivasvata was present. “How did Maheśa cause this obstacle in the sacrifice undertaken by the evil-minded Daksha for the sake of righteousness? We wish to know this,” asked the sages. 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 had arranged her marriage there on the summit of Himavat, after much time had passed, she sported together with him. When the period of Vaivasvata arrived, Daksha, son of Pracetas, himself undertook an Aśvamedha sacrifice. Daksha performed this sacrifice on the slopes of Himavat, at Gaṅgādvāra, in a blessed place frequented by sages and siddhas. At that sacrifice, all the gods, with Indra at their head, gathered together and decided to go there. The Ādityas, Vasus, Rudras, Sādhyas, along with the hosts of Maruts, the Ūṣmapās, Somapās, Ājyapās, and Dhūmapās as well, the Aśvins, the Pitṛs, and other great sages, all accompanied by Viṣṇu, arrived as honored participants in the sacrifice. Seeing the entire assembly of gods present without Īśvara, Dadhīci, filled with anger, spoke to Daksha: “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, there the punishment inflicted by 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.” Thus, the events unfolded with each action and word echoing through the assembly, revealing the divine drama of Daksha, Sati, Shiva, and the assembled gods.