Daksha why he has excluded her hus-
band, Daksha responds with a stream of
abuse, excoriating Shiva as worthless and
despicable. Humiliated by these public
insults, Sati commits suicide—in some
versions, by leaping into the sacrificial fire,
in others by withdrawing into yogic trance
and giving up her life.
Shiva, furious at what has happened,
creates the fierce deity Virabhadra(or
in some versions, Virabhadra and the
fierce goddess Bhadrakali), and dis-
patches them to destroy Daksha’s sacri-
fice. They gleefully carry out his com-
mand, scattering the guests and killing
Daksha. The resulting carnage ends only
when the assembled gods praise Shiva
as the supreme deity. Daksha is eventu-
ally restored to life with the head of a
goat, and he too repents his arrogance
and worships Shiva. At Daksha’s request,
Shiva agrees to remain at the sacrificial
site forever and sanctify it. Shiva takes
the form of a linga, the pillar-shaped
object that is his symbolic form, and can
still be seen at the Daksha Mahadev
temple in the town of Kankhal.
Although Shiva’s anger has been
pacified by this worship, he is disconso-
late at Sati’s death and wanders the
earthcarrying her body on his shoul-
ders. In his grief, Shiva neglects his
divine functions, and the world begins
to fall into ruin. The gods, concerned
over the world’s imminent destruction,
go to the god Vishnufor help. Vishnu
then follows behind Shiva and uses his
razor-sharp discus to gradually cut away
pieces of Sati’s body, until finally there is
nothing left. When the body is com-
pletely gone, Shiva leaves for the moun-
tains, where he remains absorbed in
meditation until it is broken by Kama.
Sati is reborn as the goddess Parvatiand
later remarries Shiva.
The myth connected with the figure
of Sati is important for several reasons.
First, it provides the charter myth for the
Shakti Pithas(“bench of the Goddess”),
a network of sites sacred to the Goddess
that spreads throughout the subconti-
nent. Each of these Shakti Pithas—
in some lists there are fifty-one, and in
others 108—marks the site where a part
of Sati’s body fell to earth, taking form
there as a different goddess. These
differing goddesses, spread all over the
subcontinent, are thus seen as manifes-
tations of this one primordial goddess,
united by the symbolism of the human
body. Aside from establishing this network,
the myth has several other important
messages: It graphically illustrates the
supremacy of devotion (in this case, to
Shiva) over the older sacrificial cult; it
illustrates some of the tensions in the
joint family, in which womenfeel the
conflict of loyalty between their natal
and their marital homes; and it is the
charter myth for the Daksha Mahadev
temple in the town of Kankhal, just
south of the sacred city of Haridwar,
where Daksha’s sacrifice is claimed to
have taken place. See also pitha.Satkaryavada
One of the three causal modelsin Indian
philosophy, along with asatkaryavada
and anekantavada. All three models seek
to explain the relationship between causes
and their effects in the everyday world,
which has profound implications for reli-
gious life. All the philosophical schools
assume that if one understands the causal
process correctly, and can manipulate it
through one’s conscious actions, it is possi-
ble to gain final liberation of the soul
(moksha). Thus, disagreements over dif-
ferent causal models are not merely acade-
mic disputes but are grounded in basically
different assumptions about the nature of
things. The satkaryavada model assumes
that effects preexist in their causes, which
can thus be seen as transformations (real
or apparent) of those causes. The classic
example is the transformation of milk to
curds, butter, and clarified butter.
According to satkaryavada proponents,
each of these effects was already present in
the cause, and emerges from it through a
natural transformation of that cause.
This causal model tends to reduce the
number of causes in the universe, since
anything can be seen as a transforma-
tion of other things. Given these strongSatkaryavada