At the end of the Dvāpara age, the goddess was known by many names: Kālarātrī, Mahāmāyā, Revatī, and Bhūtanāyikā, O virtuous ones. She was also called Gautamī, Kauśikī, Āryā, Caṇḍī, Kātyāyanī, Satī, Kumārī, Yādavī, Devī, Varadā, and Kṛṣṇapiṅgalā. Adorned with sacrificial grass and bearing the trident, she was supremely devoted to celibacy, the sister of Mahendra and Upendra. On the banks of the Dṛṣadvatī river, she held her single trident. Unconquered and possessing many arms, bold and riding a lion, she was the slayer of Śumbha and other demons and the great subduer of the buffalo demon. Infallible, dwelling on the Vindhya mountains, mighty, and leader of the hosts—these were her names, each given in due order. The names of Bhadrakālī, as spoken, bestow complete fruit; those who recite them are freed from sin. Whether in the forest, on a mountain, in a city, or at home, one should invoke her protection—on water or land alike. Especially in places where fear arises from tigers, crocodiles, thieves, or in any danger, one should recite the goddess’s names. When children are afflicted by noble spirits, planets, ghosts, or mothers of disease, this protection should be applied for them. Of the great goddess, two portions are proclaimed: wisdom and prosperity. By these, thousands of goddesses pervade the world. It was by her that the god of gods, the true Rudra, the great lord, established himself for the welfare of all worlds. Rudra, who is Paśupati, once burned the triple city; by his energy, all the gods and living beings became as his cattle. Whoever recites or hears this auspicious account of the original creation, or causes it to be heard by the best of twice-born, attains the world of Brahmā. At this point, the sages addressed Sūta, saying, “In summary and in detail, you have described the auspicious creation; but how did Paśupati, the great lord, burn the city? And how did the gods, along with Brahmā, become cattle? By Maya’s austerity, a most difficult city was built before. A golden, a silver, and a divine iron city, unsurpassed and most difficult—by the god of gods, it was burned, so we have heard. How did the blessed one, destroyer of Bhaga’s eye, burn it all at once with a single divine arrow? That triple city was not burned by beings produced by Viṣṇu; the entire origin of the city and the granting of boons have been heard before. Now you should tell, O virtuous one, the entire burning of those cities.” Hearing their words, Sūta, the foremost of bards, spoke as he had heard from Vyāsa, the revealer of the meaning of the universe. He explained that, due to a curse upon this threefold world, it arose from mind, speech, and body. When Tāraka, the demon and son of Tāra, along with his kin, was slain by Skanda with great effort, his sons—Vidyunmālī, Tārakākṣa, and the valiant Kamalākṣa—mighty in strength, undertook severe austerities. Engaging in intense penance and observing strict discipline, these foremost among Dānavas tormented their bodies with their austerities. The Grandsire, pleased with them, granted them a boon: that none among all beings could ever slay them. Together, they sought a boon from the Grandsire of all worlds, and the imperishable Lord of beings spoke to them, “Immortality for all is not possible—turn back from this, O Asuras. Choose another boon, whatever you desire.” The Daityas, united, deliberated among themselves and, bowing to Brahmā, addressed him: “O Lord of the worlds, by your grace, we shall dwell upon this earth, each in one of three cities of old. Thus, after a thousand years, we shall come together, and those ancient cities, O sinless one, will unite as one. O Lord, whoever destroys these united cities with a single arrow—let that alone be our death.” The god replied, “So be it,” and, having spoken thus, ascended to heaven. Then Maya, by his own austerity, constructed the ancient cities: one city of gold in the sky, one of silver in the mid-air, and one of iron on earth for those great souls. Each city was a hundred yojanas in width and length; the golden city belonged to Tārakākṣa, the silver to Kamalākṣa, and the iron city to Vidyunmālī. Thus, the threefold, supreme fortresses were made. There, Maya, powerful and honored by Daityas and Dānavas, resided. In the golden, silver, and black iron cities, Maya built his own abode and dwelled there, mighty as he was. Thus, the three ancient, supremely fortified cities of the Daityas came into being, O best of Brahmins, like another triple world. When the three cities were thus created, all the Daityas entered them and became exceedingly powerful in the three worlds. These cities were filled with wish-fulfilling trees, crowded with elephants and horses, adorned with splendid mansions, and covered with networks of jewels. They were adorned with celestial palaces, radiant like the solar orb, facing all directions, fashioned from pure ruby, and shining with the luster of the moon. Graced with divine mansions and lofty gateways, resembling the peaks of Mount Kailāsa, Tripura was splendid with each of these supreme structures, distinct and magnificent.