After the formidable demon Tāraka, son of Tāra, was slain by Skanda after a fierce struggle, his sons—Vidyunmālī, Tārakākṣa, and the valorous Kamalākṣa—rose in determination. These mighty souls, heroic and powerful, resolved to undertake severe austerities. With unwavering discipline, they engaged in intense penance, subjecting their bodies to great hardship, striving for a boon that would secure their dominion. Their efforts pleased the Grandsire, Brahmā, the bestower of boons. He granted them a blessing: that none among all beings could ever slay them. Yet, the three brothers sought something greater. United in purpose, they approached Brahmā, the preceptor of the universe, and respectfully addressed him, asking for immortality. But Brahmā replied, “Immortality for all is not possible—turn back from this, O Asuras. Choose another boon, whatever you desire.” The Daityas deliberated together and, bowing to Brahmā, spoke: “O Lord of the worlds, by your grace, let us dwell upon this earth, each in one of three ancient cities. After a thousand years, we shall come together, and those cities will unite as one. Whoever destroys these united cities with a single arrow—let that alone be our death.” Brahmā agreed, saying, “So be it,” and ascended to heaven. Then Maya, the renowned architect, through his own austerities, constructed the three ancient cities. One city of gold was placed in the sky, one of silver in the mid-air, and one of iron upon the earth, each for the three brothers. Each city measured a hundred yojanas in both width and length: the golden city belonged to Tārakākṣa, the silver to Kamalākṣa, and the iron city to Vidyunmālī. Thus, Maya created these supreme fortresses, and he himself, honored by Daityas and Dānavas, resided among them. Within these golden, silver, and black iron cities, Maya built his own splendid abode. So came into being the three ancient, supremely fortified cities of the Daityas, like another triple world. When the cities were completed, all the Daityas entered them and became exceedingly powerful across the three worlds. The cities were wondrous—filled with wish-fulfilling trees, teeming with elephants and horses, adorned with magnificent mansions, and covered in networks of jewels. Celestial palaces shone like the sun, facing every direction, fashioned from pure ruby and glowing with the luster of the moon. Divine mansions and lofty gateways, resembling the peaks of Mount Kailāsa, graced Tripura, each structure distinct and magnificent. These cities were vibrant with celestial women, Gandharvas, Siddhas, and Cāraṇas. In every house, the foremost twice-born performed sacred fires in shrines dedicated to Rudra. Wells, ponds, reservoirs, and long pools surrounded them, along with herds of intoxicated elephants and splendid horses. Chariots of wondrous forms, assembly halls, gateways, and places for sport abounded. Encircled by diverse schools for Vedic study, the cities were unassailable even in thought, protected by the power of Maya. Everywhere, devoted wives attended their husbands; even those who had committed great sins became sinless through the worship of Śaṅkara. The lords of the Daityas, with their wives and sons, steadfastly engaged in the duties of the Vedas and Smṛtis, upholding those dharmas. They abandoned all gods except the Great God, Śiva, standing firm in his worship. Broad-chested and bull-shouldered, they always bore every weapon. Among them were the hungry, with eyes like blazing fire, calm or enraged, as well as the hunchbacked and dwarfish. Their hair was dark as blue lotus petals, curled and deep blue, resembling the blue mountain and Meru, and their voices thundered like storm clouds. All were guarded by Maya’s warriors, trained and eager for battle. The cities were always surrounded by those devoted to battle, whose strength was gained through worship of Śiva’s feet. Resembling the sun, wind, and Indra in their firmness and heroism, the cities were well protected. But then, O best of Brahmins, the gods with Indra, and even the trees, were burned up by the fire of Tripura, perishing as in a forest fire, overwhelmed by the might of the Daityas. When destruction befell them, the gods approached Hari, Lord of the gods, and praised him, for his splendor was unmatched. The glorious Nārāyaṇa pondered, “What should be done for the sake of the gods?” He remembered the sacrifice—being himself the embodiment, enjoyer, and giver of its fruits, master of all sacrifices. Recalling the sacrifice for the gods’ purpose, they bowed and praised the divine Person. The Blessed Lord, seeing the eternal sacrifice, spoke; eternal Acyuta, beholding the gods with Indra, addressed them: “With this approach, O gods, worship the Supreme Lord for the destruction of the three cities and the manifestation of power over the three worlds.” Hearing the wise words of the Lord of gods, the gods let out a great roar and praised the Lord of sacrifice. Thereafter, blessed Janārdana, having reflected, again addressed all the gods, he who is the Lord of the immortals: “Even if one kills, burns, or consumes beings unjustly, if he worships Mahadeva, he becomes free from sin—of this there is no doubt.