本篇雖然收錄於毘濕奴往世書，但是並沒有賦予章節。
而且雖然開宗明義講的是逹剎(地球生命的共同祖先；也是Satī的父親)；的祭祀，但實際上這一篇，其實為濕婆與Sati的故事做了一個很重要的開頭及舖陳。印度對濕婆及迦梨女神的故事有很多版本，就連本篇所講的故事，在其他的往世書也有不同的記述。而最為我們所熟知的是，Sati因丈夫濕婆未受邀參加父親逹剎的祭祀而羞憤投火自盡；濕婆因此砍了逹剎的頭，帶著Sati的身軀四處流浪...後來發展到濕婆到雪山去修行千年，而Sati則轉生為雪山神女，兩人最終結為夫妻。以至於發展象鼻神的故事、雪山神女分身迦梨女神打敗阿修羅的故事......
There was formerly a peak of Meru, named Sāvitra, abounding with gems, radiant as the sun, and celebrated throughout the three worlds; of immense extent, and difficult of access, and an object of universal veneration. Upon that glorious eminence, rich with mineral treasures, as upon a splendid couch, the deity Śiva reclined, accompanied by the daughter of the sovereign of mountains, and attended by the mighty Ādityas, the powerful Vasus, and by the heavenly physicians, the sons of Asvinī; by Kuvera, surrounded by his train of Guhyakas, the lord of the Yakṣas, who dwells on Kailāsa. There also was the great Muni Usanas: there, were Ṛṣis of the first order, with Sanatkumāra at their head; divine Ṛṣis, preceded by Aṅgiras; Viśvavasu, with his bands of heavenly choristers; the sages Nārada and Pārvata; and innumerable troops of celestial nymphs. The breeze blew upon the mountain, bland, pure, and fragrant; and the trees were decorated with flowers, that blossomed in every season. The Vidyādharas and Siddhas, affluent in devotion, waited upon Mahādeva, the lord of living creatures; and many other beings, of various forms, did him homage. Rākṣasas of terrific semblance, and Pisācas of great strength, of different shapes and features, armed with various weapons, and blazing like fire, were delighted to be present, as the followers of the god. There stood the royal Nandī, high in the favour of his lord, armed with a fiery trident, shining with inherent lustre; and there the best of rivers, Gaṅgā, the assemblage of all holy waters, stood adoring the mighty deity. Thus worshipped by all the most excellent of sages and of gods, abode the omnipotent and all-glorious Mahādeva.
以前Meru(梅魯)山有一座山峰，叫做Sāvitra(薩維塔)，富含寶石，像太陽一樣閃閃發光，在整個三個世界都受到稱頌。它的規模巨大，難以接近，是一個普遍被崇敬的對象。 Śiva(Shiva；濕婆)神躺在那輝煌的高地上，那裡有豐富的礦產寶藏，就像坐在一張華麗的沙發上一樣，在群山之主女兒的陪伴下，由强大的Ādityas(阿底提耶)、强大的Vasu(瓦蘇)和神聖的醫神，Aswins的兒子們照顧； 被Kuvera(俱吠羅)圍繞著，周圍環繞著他的犛牛之主Guhyakas，那位居住在Kailāsa的人。還有偉大的牟尼—烏納納斯 (Muni Usanas)：那裡有第一等的聖人 (Ṛṣis)，以山納庫瑪拉(Sanatkumara) 為首；神聖的Ṛṣis，在Aṅgiras之前；Viśvavasu和他的天界讚頌班；聖人納拉達（Nārada）和帕瓦塔（Parvata）；以及無數的天仙軍隊。山上的微風吹來，溫和、純淨、芬芳；樹上裝飾著鮮花，每個季節都盛開。毗底耶陀羅（Vidyadharas）和Siddhas（悉達；成就者）富有虔誠之心，侍奉眾生之主瑪哈戴瓦（Mahādeva；濕婆）。以及許多其他各種形態的眾生向祂頂禮。Rākṣasas(羅剎)和Pisācas(畢舍遮)，相貌威嚴，力大無窮，形體各異，各具兵器，亮光如火，皆為神的追隨者，祂們欣然現身。那裡站著皇家Nandī(南迪; 印度教濕婆神的公牛座騎及居所岡仁波齊的守護神)，受到他的主人的寵愛，他手持一把熾熱的三叉戟，閃耀著固有的光澤。那裡有最好的河流－恒河，所有聖水的集合體，矗立著崇拜強大的神。因此，萬能、榮耀的瑪哈戴瓦（Mahādeva）就住在所有最優秀的聖賢和神祇的崇拜之下。
In former times, Dakṣa commenced a holy sacrifice on the side of Himavān, at the sacred spot Gaṅgadvāra, frequented by the Ṛṣis. The gods, desirous of assisting at this solemn rite, came, with Indra at their head, to Mahādeva, and intimated their purpose; and having received his permission, departed in their splendid chariots to Gaṅgadvāra, as tradition reports. They found Dakṣa, the best of the devout, surrounded by the singers and nymphs of heaven, and by numerous sages, beneath the shade of clustering trees and climbing plants; and all of them, whether dwellers on earth, in air, or in the regions above the skies, approached the patriarch with outward gestures of respect. The Ādityas, Vasus, Rudras, Maruts, all entitled to partake of the oblations, together with Jiṣṇu, were present. The four classes of Pitris, Ushmapās, Somapās, Ājyapās, and Dhūmapās, or those who feed upon the flame, the acid juice, the butter, or the smoke of offerings, the Aswins and the progenitors, came along with Brahmā. Creatures of every class, born from the womb, the egg, from vapour, or vegetation, came upon their invocation; as did all the gods, with their brides, who in their resplendent vehicles blazed like so many fires. Beholding them thus assembled, the sage Dadhīca was filled with indignation, and observed, ‘The man who worships what ought not to be worshipped, or pays not reverence where veneration is due, is guilty, most assuredly, of heinous sin.’ Then addressing Dakṣa, he said to him, ‘Why do you not offer homage to the god who is the lord of life (Paśubhartri)?’ Dakṣa spake; ‘I have already many Rudras present, armed with tridents, wearing braided hair, and existing in eleven forms: I recognise no other Mahādeva.’ Dadhīca spake; ‘The invocation that is not addressed to Īśa, is, for all, but a solitary (and imperfect) summons. Inasmuch as I behold no other divinity who is superior to Śaṅkara, this sacrifice of Dakṣa will not be completed.’ Dakṣa spake; I offer, in a golden cup, this entire oblation, which has been consecrated by many prayers, as an offering ever due to the unequalled Viṣṇu, the sovereign lord of all
過去，①Dakṣa(達剎)在Himavān(喜馬瓦特；雪山之神)一側的聖地甘嘎瓦拉 (Gṅgadvara) 開始舉行神聖的祭祀，那裡是Ṛṣis經常去的地方。眾神渴望協助這個莊嚴的儀式，以因陀羅為首來到瑪哈戴瓦(Mahādeva）那裡，並表明了他們的目的。根據傳說，在得到他的許可後，他們乘坐華麗的天車前往甘嘎瓦拉 (Gṅgadvara)。他們發現了Dakṣa(逹剎)，最虔誠的人，周圍環繞著歌者和天上的仙女，還有無數的聖人，在茂密的樹木和攀爬植物的樹蔭下；所有的人，無論是地球上、空中或天界之上的居民，都向這位首領做出了象徵性的敬意。Ādityas(阿底提耶)、Vasus (婆藪)、Rudras樓陀羅、暴風神Maruts以及Jiṣṇu(奎師那或梵天的稱號之一)都有權利參加祭祀，他們也都在場。Pitris、Ushmapas、Somapas、Ājyapas 和 Dhūmapas 四個階層的族群，或以火焰、酸汁、黃油或祭品之煙為食的人，Aswins 和祖先們，與 Brahmā 一起出現。各階層的生物，從子宮、卵子、蒸氣或植物中誕生，都是在他們的召喚下誕生的。就像所有的神和他們的新娘一樣，他們乘坐著華麗的交通工具，像許多火焰一樣燃燒。看到他們如此聚集，聖人達迪卡（Dadhīca）義憤填膺，他說：
『崇拜不應該崇拜的東西，或者在應該崇拜的地方不崇拜的人，無疑是犯了滔天大罪。』
然後他對Dakṣa(逹剎)說：
『你為什麼不頂禮生命之主神Paśubhartri呢？』
Dakṣa(逹剎)說話了：
『已經有許多樓陀羅在場，手持三叉戟，編著辮子，以十一種形式存在：我不認識其他瑪哈戴瓦(Mahādeva）。』
達迪卡說：
『對所有人來說，不是針對Īśa(自在奧義書)的召喚只是一次單獨的而且不完美的召喚。因為我沒有看到任何其他神比Śaṅkara更優秀，所以Dakṣa(逹剎)的祭祀將不會完成。』
Dakṣa(逹剎)說：
『我將這整個祭品放在金杯中，經過多次祈禱而聖化，作為永遠獻給無與倫比的毘濕奴的祭品，他是萬物的至高無上的主宰。』
In the meanwhile, the virtuous daughter of the mountain king, observing the departure of the divinities, addressed her lord, the god of living beings, and said—Umā spake—'Whither, oh lord, have the gods, preceded by Indra, this day departed? Tell me truly, oh thou who knowest all truth, for a great doubt perplexes me.' Maheśvara spake; Illustrious goddess, the excellent patriarch Dakṣa celebrates the sacrifice of a horse, and thither the gods repair.' Devī spake; Why then, most mighty god, dost thou also not proceed to this solemnity? by what hinderance is thy progress thither impeded?' Maheśvara spake; ‘This is the contrivance, mighty queen, of all the gods, that in all sacrifices no portion should be assigned to me. In consequence of an arrangement formerly devised, the gods allow me, of right, no participation of sacrificial offerings.’ Devī spake; ‘The lord god lives in all bodily forms, and his might is eminent through his superior faculties; he is unsurpassable, he is unapproachable, in splendour and glory and power. That such as he should be excluded from his share of oblations, fills me with deep sorrow, and a trembling, oh sinless, seizes upon my frame. Shall I now practise bounty, restraint, or penance, so that my lord, who is inconceivable, may obtain a share, a half or a third portion, of the sacrifice
在這同時，山王的賢女Umā(烏瑪；即Sati)，看到眾神離去，便向她的主、眾生之神說道：
『主啊，眾神到哪裡去，在因陀羅的前面，這天過去了嗎？哦，你知道一切真相，請誠實地告訴我，因為這一個巨大的疑問使我困惑。』
Maheśvara(摩醯首羅；即印度的濕婆)說：
『傑出的女神，傑出的Dakṣa(逹剎)主持馬的獻祭，眾神在那裡糾正他。』
女神說：
『那麼，最強大的神啊，為什麼不舉行這樣的莊嚴儀式呢？是什麼阻礙了你？』
②Maheśvara說：
『強大的王后，這是所有眾神的設計，在所有的祭祀中，我不應該擁有任何份額。由於先前的安排，諸神自然不允許我參加祭祀活動。』
女神說；
『主神以一切身相存在，其威力以神通為顯著；他是無與倫比的，他的輝煌、榮耀和權力。他這樣的人被排除在他應得的祭品之外，這讓我充滿了深深的悲傷，一種顫抖，哦，無罪的，抓住了我的全身。我現在是施行賞賜、克制還是苦行，讓不可思議的主，得到祭品的一份、一半、三分之一呢？』
Then the mighty and incomprehensible deity, being pleased, said to his bride, thus agitated; and speaking; ‘Slender-waisted queen of the gods, thou knowest not the purport of what thou sayest; but I know it, oh thou with large eyes, for the holy declare all things by meditation. By thy perplexity this day are all the gods, with Mahendra and all the three worlds, utterly confounded. In my sacrifice, those who worship me, repeat my praises, and chant the Rathantara song of the Sāma veda; my priests worship me in the sacrifice of true wisdom, where no officiating Brahman is needed; and in this they offer me my portion.’ Devī spake; ‘The lord is the root of all, and assuredly, in every assemblage of the female world, praises or hides himself at will.’ Mahādeva spake; ‘Queen of the gods, I praise not myself: approach, and behold whom I shall create for the purpose of claiming my share of the rite.
這時，這位強大而難以理解的神靈很高興，對他焦躁不安的新娘說：
『細腰的諸神女王，你不知道你自己所說的話的要旨，但我知道。哦，你的大眼睛阿，因為聖者透過冥想宣告一切。今天，由於你的困惑，所有的神，包括Mahendra(即因陀羅)和所有三個世界，都徹底困惑了。在我的祭祀中，那些崇拜我的人會重複我的讚美，並唱誦《薩摩吠陀》中的 Rathantara 之歌；我的祭司以真正智慧的祭品來崇拜我，不需要婆羅門來主持；在這方面他們會給我我一個份額。』
女神說：
『主是萬物之根，毫無疑問，在女性世界的每一個組合中，他都可以隨意讚美或隱藏自己。』Mahādeva說：
『眾神女王，我不讚美自己：走近吧，看看我將創造誰，以獲取我在儀式中的份額。』
Having thus spoken to his beloved spouse, the mighty Maheśvara created from his mouth a being like the fire of fate; a divine being, with a thousand heads, a thousand eyes, a thousand feet; wielding a thousand clubs, a thousand shafts; holding the shell, the discus, the mace, and bearing a blazing bow and battle-axe; fierce and terrific, shining with dreadful splendour, and decorated with the crescent moon; clothed in a tiger's skin, dripping with blood; having a capacious stomach, and a vast mouth, armed with formidable tusks: his ears were erect, his lips were pendulous, his tongue was lightning; his hand brandished the thunderbolt; flames streamed from his hair; a necklace of pearls wound round his neck; a garland of flame descended on his breast: radiant with lustre, he looked like the final fire that consumes the world. Four tremendous tusks projected from a mouth which extended from ear to ear: he was of vast bulk, vast strength, a mighty male and lord, the destroyer of the universe, and like a large fig-tree in circumference; shining like a hundred moons at once; fierce as the fire of love; having four heads, sharp white teeth, and of mighty fierceness, vigour, activity, and courage; glowing with the blaze of a thousand fiery suns at the end of the world; like a thousand undimmed moons: in bulk like Himādri, Kailāsa, or Meru, or Mandara, with all its gleaming herbs; bright as the sun of destruction at the end of ages; of irresistible prowess, and beautiful aspect; irascible, with lowering eyes, and a countenance burning like fire; clothed in the hide of the elephant and lion, and girt round with snakes; wearing a turban on his head, a moon on his brow; sometimes savage, sometimes mild; having a chaplet of many flowers on his head, anointed with various unguents, and adorned with different ornaments and many sorts of jewels; wearing a garland of heavenly Karnikāra flowers, and rolling his eyes with rage. Sometimes he danced; sometimes he laughed aloud; sometimes he stood wrapt in meditation; sometimes he trampled upon the earth; sometimes he sang; sometimes he wept repeatedly: and he was endowed with the faculties of wisdom, dispassion, power, penance, truth, endurance, fortitude, dominion, and self-knowledge
強大的Maheśvara對他心愛的妻子說了這些話後，就從他的口中創造了一個像命運之火一樣的生命。一個神聖的生命，有一千個頭，一千隻眼睛，一千隻腳；揮舞著一千根棍棒，一千根箭桿；手持貝殼、鐵餅、狼牙棒，手持燃燒的弓和戰斧；兇猛可怕，在新月襯脫之下發出的光芒更可怕。身披虎皮，鮮血淋漓；他的肚子很大，嘴巴很大，長著可怕的獠牙；他的耳朵豎起來，他的嘴唇下垂，他的舌頭像閃電一樣。他的手揮舞著雷電；火焰從他的頭髮中流淌出來。脖子上掛著一條珍珠項鍊；火焰花環落在他的胸前：光芒四射，他看起來就像吞噬世界的最後之火。四根巨大的獠牙從延伸到耳朵的嘴裡伸出：他體格龐大，力量巨大，是一個強大的男性和領主，宇宙的毀滅者，週長就像一棵大無花果樹；如同一百個月亮同時閃耀；像愛情之火一樣猛烈；有四個頭，牙齒潔白鋒利，兇猛、有力、活躍、勇敢。在世界的盡頭閃耀著一千個火熱太陽的光芒；像一千個未變暗的月亮：像 Himādri、Kailāsa、Meru 或 Mandara 那樣的巨大，以及所有閃閃發光的草藥；如同萬世末日毀滅的太陽般明亮；具有不可抗拒的力量和美麗的外表；他的脾氣暴躁，目光低垂，面容火熱；身穿大象和獅子的皮衣，腰纏蛇；頭戴頭巾，額上有月亮；有時野蠻，有時溫和；頭上戴著花冠，塗著各種顏色的油膏、配載著各種球寶。戴著天界Karnikāra (羯尼迦樹)花的花環，憤怒地翻白眼。有時他跳舞；有時他跳舞。有時他會大聲笑；有時他站在那裡陷入沉思；有時他踐踏大地；有時他唱歌；有時他會反覆哭泣：他被賦予了智慧、沉靜、力量、懺悔、真理、忍耐、剛毅、統治和自覺的能力。
This being, then, knelt down upon the ground, and raising his hands respectfully to his head, said to Mahādeva, ‘Sovereign of the gods, command what it is that I must do for thee.’ To which Maheśvara replied, Spoil the sacrifice of Dakṣa.' Then the mighty Vīrabhadra, having heard the pleasure of his lord, bowed down his head to the feet of Prajāpati; and starting like a lion loosed from bonds, despoiled the sacrifice of Dakṣa, knowing that the had been created by the displeasure of Devī. She too in her wrath, as the fearful goddess Rudrakālī, accompanied him, with all her train, to witness his deeds. Vīrabhadra the fierce, abiding in the region of ghosts, is the minister of the anger of Devī. And he then created, from the pores of his skin, powerful demigods, the mighty attendants upon Rudra, of equal valour and strength, who started by hundreds and thousands into existence. Then a loud and confused clamour filled all the expanse of ether, and inspired the denizens of heaven with dread. The mountains tottered, and earth shook; the winds roared, and the depths of the sea were disturbed; the fires lost their radiance, and the sun grew pale; the planets of the firmament shone not, neither did the stars give light; the Ṛṣis ceased their hymns, and gods and demons were mute; and thick darkness eclipsed the chariots of the skies
然後，祂跪在地上，並將雙手恭敬地舉到頭上，對Mahādeva說：
『眾神之主，請命令我，我必須為你做些什麼 ?』
Maheśvara回答：
『破壞逹剎的祭祀!』
然後，強壯的Vīrabhadra聽到他的主的意志後，低下頭拜在Prajāpati的腳下。他像一頭掙脫束縛的獅子一樣，掠奪了Dakṣa的祭品，因為他知道Dakṣa的祭品是因女神的不悅而創造的。她也在憤怒中，作為可怕的Rudrakālī女神，帶著她的全部隨從陪伴著他，見證了他的行作為。Vīrabhadra，兇猛，居住在鬼界，是女神憤怒的使者。然後，他從皮膚的毛孔中創造了強大的半神，即樓陀羅的強大侍從，具有同等的勇氣和力量，他們開始存在了成百上千位。緊接著，天空中充滿了混亂的喧鬧聲，讓天上的居民都感到恐懼。山搖動著，地震動著；狂風怒吼，海的深處被攪動著。火失去了光芒，太陽也變得蒼白。蒼穹上的行星及星星著都失去了光芒。Ṛṣis停止了他們的讚美詩，眾神和眾魔都啞口無言。濃厚的黑暗遮蔽了天空的戰車。
Then from the gloom emerged fearful and numerous forms, shouting the cry of battle; who instantly broke or overturned the sacrificial columns, trampled upon the altars, and danced amidst the oblations. Running wildly hither and thither, with the speed of wind, they tossed about the implements and vessels of sacrifice, which looked like stars precipitated from the heavens. The piles of food and beverage for the gods, which had been heaped up like mountains; the rivers of milk; the banks of curds and butter; the sands of honey and butter-milk and sugar; the mounds of condiments and spices of every flavour; the undulating knolls of flesh and other viands; the celestial liquors, pastes, and confections, which had been prepared; these the spirits of wrath devoured or defiled or scattered abroad. Then falling upon the host of the gods, these vast and resistless Rudras beat or terrified them, mocked and insulted the nymphs and goddesses, and quickly put an end to the rite, although defended by all the gods; being the ministers of Rudra's wrath, and similar to himself. Some then made a hideous clamour, whilst others fearfully shouted, when Yajña was decapitated. For the divine Yajña, the lord of sacrifice, then began to fly up to heaven, in the shape of a deer; and Vīrabhadra, of immeasurable spirit, apprehending his power, cut off his vast head, after he had mounted into the sky. Dakṣa the patriarch, his sacrifice being destroyed, overcome with terror, and utterly broken in spirit, fell then upon the ground, where his head was spurned by the feet of the cruel Vīrabhadra The thirty scores of sacred divinities were all presently bound, with a band of fire, by their lion-like foe; and they all then addressed him, crying, ‘Oh Rudra, have mercy upon thy servants: oh lord, dismiss thine anger.’ Thus spake Brahmā and the other gods, and the patriarch Dakṣa; and raising their hands, they said, ‘Declare, mighty being, who thou art.’ Vīrabhadra said, ‘I am not a god, nor an Āditya; nor am I come hither for enjoyment, nor curious to behold the chiefs of the divinities: know that I am come to destroy the sacrifice of Dakṣa, and that I am called Vīrabhadra, the issue of the wrath of Rudra. Bhadrakālī also, who has sprung from the anger of Devī, is sent here by the god of gods to destroy this rite. Take refuge, king of kings, with him who is the lord of Umā; for better is the anger of Rudra than the blessings of other gods.
隨後，從黑暗中出現了無數可怕的身影，高喊著戰鬥的呼吼。他們立即掀翻並且打碎了祭祀柱，踐踏著祭壇，並在祭品中跳舞。他們風馳電掣地跑來跑去，拋擲祭祀用具，如同從天而降的星星。供奉神靈的食物和飲料堆積如山；牛奶河、凝乳和黃油罐、蜂蜜、酪乳和糖沙；成堆的各種口味的調味品和香料；肉和其他食物的起伏小丘；已經準備好的仙酒、麵糰和糖果；都被這些憤怒之靈吞噬、弄髒、打散了。然後，這些巨大而無所抗力的樓陀羅擊潰了諸神的大軍，暴打、恐嚇他們，嘲笑和侮辱③nymphs(寧芙；飛天)和女神。祂們很快地終結了儀式，儘管受到所有諸神的抵抗；祂們是樓陀羅憤怒的使者，與本尊是一樣強大的。
當Yajña(祭祀的儀式或祭祀之主；此處意後者
)被斬首時，有些人發出了可怕的叫喊，有些人則恐懼地叫呼喊著。因為神聖的祭祀之主，隨後開始以鹿的外形飛向天堂。Vīrabhadra 擁有不可估量的精神，在他登上天空後，了解了他的力量，砍下了他巨大的頭顱。逹剎（Dakṣa）的祭品被摧毀了，他被恐懼所征服，精神徹底崩潰，然後倒在地上，他的頭被殘忍的Vīrabhadra的腳踩著。這三十位神聖天神，現在都被他們的獅子般的敵人用火帶束縛住了。他們都對他喊道：
『哦，樓陀羅，憐憫你的僕人吧；哦，主啊，請平息你的憤怒。』
梵天和其他神，以及Dakṣa都舉起雙手說說：『強大的存在，說出你的名號。』
Vīrabhadra說：
『我不是神，也不是Āditya；我不是神， 我來這裡並不是為了享樂，也不是好奇地想看看眾神的首領：要知道我來是為了摧毀Dakṣa的祭祀，我被稱為Vīrabhadra，是Rudra(樓陀羅)憤怒的產物。④Bhadrakālī也是從女神的憤怒中誕生的，他被萬神之神派到這裡來摧毀這個儀式。萬王之王，請投靠Umā之主；因為樓陀羅的憤怒比其他神的祝福更好。』
Having heard the words of Vīrabhadra, the righteous Dakṣa propitiated the mighty god, the holder of the trident, Maheśvara. The hearth of sacrifice, deserted by the Brahmans, had been consumed; Yajña had been metamorphosed to an antelope; the fires of Rudra's wrath had been kindled; the attendants, wounded by the tridents of the servants of the god, were groaning with pain; the pieces of the uprooted sacrificial posts were scattered here and there; and the fragments of the meat-offerings were carried off by flights of hungry vultures, and herds of howling jackals. Suppressing his vital airs, and taking up a posture of meditation, the many-sighted victor of his foes, Dakṣa fixed his eyes every where upon his thoughts. Then the god of gods appeared from the altar, resplendent as a thousand suns, and smiled upon him, and said, ‘Dakṣa, thy sacrifice has been destroyed through sacred knowledge: I am well pleased with thee:’ and then he smiled again, and said, ‘What shall I do for thee; declare, together with the preceptor of the gods.
正義的達Dakṣa聽到Vīrabhadra的話後，向強大的三叉戟持有者Maheśvara表示了歉意。婆羅門被拋棄的祭祀爐已經燒毀了。Yajña變成了一隻羊；樓陀羅的憤怒之火已經被點燃；神的侍從們被三叉戟所傷，痛苦地呻吟著。被連根拔起的祭柱碎片散落在各處；祭品的碎片被成群結隊的飢餓禿鷹和嚎叫的豺狼叼走了。這時Dakṣa壓制住自己的氣場，擺出冥想的姿勢，成為了敵人的多眼勝利者，他的目光注視著自己的思緒。然後眾神之神從祭壇上出現，像一千個太陽一樣燦爛，向他微笑，說道：『Dakṣa，你的祭品已經被神聖的知識摧毀了：我對你很滿意。』
然後他又微笑了，並說：
『我能為你做什麼？請與諸神的導師一起說吧。』
Then Dakṣa, frightened, alarmed, and agitated, his eyes suffused with tears, raised his hands reverentially to his brow, and said, ‘If, lord, thou art pleased; if I have found favour in thy sight; if I am to be the object of thy benevolence; if thou wilt confer upon me a boon, this is the blessing I solicit, that all these provisions for the solemn sacrifice, which have been collected with much trouble and during a long time, and which have now been eaten, drunk, devoured, burnt, broken, scattered abroad, may not have been prepared in vain.’ ‘So let it be,’ replied Hara, the subduer of Indra. And thereupon Dakṣa knelt down upon the earth, and praised gratefully the author of righteousness, the three-eyed god Mahādeva, repeating the eight thousand names of the deity whose emblem is a bull.
這時，Dakṣa感到害怕、驚慌、焦躁，他的眼睛裡充滿了淚水，他雙手恭敬地舉到額頭上，說道：
『主啊，如果您高興的話；我若在你眼前蒙恩；如果我是你仁慈的對象；如果你願意賜給我一份恩賜，這就是我所祈求的祝福，所有這些用於莊嚴祭祀的物資，都是經過很長一段時間費盡心思收集起來的，現在已經被吃掉了，喝了，吞噬了，燒毀了，破碎，分散在外，但願我沒有白做準備。』
『那就這樣吧!』
因陀羅的征服者Hara(即濕婆)如此回答。
於是Dakṣa跪在地上，感激地讚美正義的創造者、三眼神Mahādeva，並重複著以公牛為象徵的本尊的八千個名號。
①Dakṣa
在印度教中，Daksha（梵文：दक्ष，IAST：Dakṣa，字面意思是「能幹、靈巧或誠實的人」）是創世的代理人之一，也是一位神聖的國王聖人。他的肖像畫將他描繪成一個身材矮胖、面容英俊或山羊頭的男人。在《梨俱吠陀》中，Daksha 是一種 Aditya，與祭司技能有關。在史詩和古蘭經中，他是創造者梵天的兒子，也是許多孩子的父親，這些孩子成為各種生物的祖先。根據一個傳說，心懷怨恨的Dakṣa在舉行火祭時故意沒有邀請他的小女兒薩蒂和她的丈夫濕婆。在《靈伽往世書》中，薩蒂因在這次事件中侮辱濕婆而憤怒自焚，被濕婆的侍從維拉婆陀斬首。後來他以山羊頭復活。許多往世書都指出，達剎在另一個Manvantara（摩努時代）轉世為Prachetas。
②Maheśvara
Mahesvara (महेश्वर)是指希瓦(śivanāma)的八個名字之一，在《Śivapurāṇa》(濕婆往世書)1.20中根據吠陀儀式解釋崇拜土質陽具形象(pārthiva-liṅga)的方式時提到：—— 「濕婆的八個名字分別是：哈拉（Hara）、瑪赫希瓦拉（Maheśvara）、桑布（Śambhu）、蘇拉帕尼（Sūlapāṇi）、皮納卡德希克（ Pinākadhṛk）、希瓦（Siva）、帕蘇帕蒂（Pasupati）和瑪哈戴瓦（Mahādeva）分別用於帶土、揉捏、安裝、祈禱、儀式沐浴、崇拜、渴望忍耐的儀式和儀式性的告別。每個名字都應以 Oṃkāra 為前綴。該名稱應在與格中使用，並應添加 Namaḥ。儀式應以極大的虔誠和喜悅分別進行。
③nymph
Nymph這個詞在印度教的意思，就是飛天；而在希臘的神話裏，即是一種次要的女神。二者在不同的宗教或者不同的神話中，是同等的階層。而在東方(印度教及佛教)的領域裏，西方的學者將視為Nymph，其實就是Apsaras(飛天)。
④Bhadrakālī
Bhadrakālī的來源在不同的往世書或神話故事裏各有不同的說法。例如在濕婆往世書記載的是Satī因他的父親逹剎祭祀沒有邀請她的丈夫濕婆，所以憤怒的Sati衝往祭祀的現場，用她結纏的頭撞地，隨後出現兩股力量，即Bhadrakālī及Vīrabhadra。而在本篇(伐由往世書)兩者的出現就相對『溫和』。女神Umā因心疼丈夫Maheśvara在Dakṣa的祭祀中沒有份額，憤怒之下生出了Bhadrakālī；而Maheśvara則是心疼Umā的心疼，則從自己的口中生出(召喚)了Vīrabhadra。唯一的共同點，就是二者皆因為本尊的憤怒像。
而Bhadrakālī和Kali(迦梨女神)又是什麼關係呢? Bhadrakali是迦梨女神的化身，梵語中的意思是“祝福、吉祥、美麗、繁榮”，也被稱為“溫柔的迦梨”。