Having thus offered praise to the great god, the blessed one bowed down in full prostration. Standing steadfast in the waters, he recited the sacred Rudra mantra ten million times, his devotion unwavering. At that moment, all the gods—Indra at their head—along with the Sādhyas, Yamas, Rudras, and the countless hosts of Maruts, joined together in exalting the supreme lord. Their voices rang out in reverence: “Salutations to you, O soul of all! To Śaṅkara, the remover of suffering; to Rudra, to Nīlarudra, to Kadrudra, to Pracetas. You are ever our refuge, the one we must worship, destroyer of the enemies of the gods. You are the beginning, the endless one, the imperishable lord. You are both Prakṛti and Puruṣa, the source and end of all, the creator and destroyer, the world’s teacher and protector, the leader of the universe, and a father in love to the twice-born. You bestow boons, are the very essence of speech, the one to be spoken of, and yet you are beyond all word and meaning. Yogis worship you, O lord, seeking liberation through the marvels of yoga. Ever established in the hollow of the lotus-heart of yogis, the wise declare you to be the true, supreme, and essential form of Brahman. The noble call you the true reality, the radiance beyond compare, the supreme of the supreme, the highest self in this world. Everything seen, heard, or existing, all that is born, O teacher of the world, is subtler than the subtle and greater than the great. You have hands and feet everywhere, faces, heads, and eyes everywhere; you dwell in the world with ears in all places, pervading all things. O great god, you are indescribable, all-knowing, free from affliction, of universal form, with countless eyes, ever-auspicious, untouched by suffering. You shine like ten million suns, resemble ten million moons, blaze like ten million fires of dissolution, and are the lord of the twenty-sixth principle. You are called the originator in this world, the great-grandfather of nature, the giver of boons, the god who is the abode of all, the self-born. The Vedas proclaim you as their essence, and those who have realized the truth of the Vedas know you as such. All that has been done in this world by you, O one of manifold forms, remains unseen by us; you alone are the source of the hosts of demons, gods, humans, and all that moves and does not move. Protect us, O Śambhu! There is no other refuge. Having destroyed the foremost of demons, all are deluded by your māyā, O supreme lord. Just as the waves and billows in the ocean contend but are stilled by the very water that supports them, so too, O lord, are all gods and demons subdued by you. Whoever, rising purified in the morning, recites or hears this sacred hymn attains all that is desired.” Thus did the gods and Viṣṇu offer their praises. Maheśvara, the lord Soma, smiling, embraced Soma and accepted the hand offered by Nandi. Śaṅkara, beholding the assembly of gods, spoke in a deep, resonant voice: “O lords of the gods, now I understand this divine task. The power of Viṣṇu’s illusion, the wisdom of Nārada, and the unrighteousness of those Daityas are now known to me. O excellent gods, I shall accomplish the destruction of the three cities.” At these words, the gods, along with Brahmā, Indra, and Upendra, gathered together. Hearing the lord’s pronouncement, they bowed and praised him. Meanwhile, the goddess, beholding her lord, was filled with amazement. With playful affection, she touched Vṛṣadhvaja with a lotus and said, “Behold, Lord, your son—six-faced and radiant like the sun—is playing here. See your son, the best among sons, adorned with auspicious ornaments—crowns, armlets, earrings, and beautiful bracelets. He wears anklets, concealed garments, a girdle about his waist, many golden bells, and leaves of the aśvattha tree. He is decked with flowers from the wish-fulfilling tree, his lovely locks adorned, necklaces inlaid with lotus-hued gems, and brilliant armlets. Pearl necklaces shine upon him like the full moon, and his brow is marked with tilakas. O great god, behold your splendid son—his form anointed with saffron and sacred powders, his very being created of holy ash. His face is a cluster of lotus blooms. See, O lord, his beautiful eyes, auspicious and adorned with various collyriums, lovingly applied by the mothers for his welfare. By Gaṅgā and the Kṛttikās, and especially by Svāhā, he is addressed with affection. Thus spoke the Mother of the World to Śiva. Īśāna, drinking in the nectar of Skanda’s face, could not be satisfied, nor did he recall the gods oppressed by the Daityas’ weapons. Embracing and smelling Skanda, he began to dance, exclaiming, “My son!” That playful child, the remover of suffering, also danced with delight. With him, the other lords of the gaṇas joined in the dance; by the Lord’s command, the entire three worlds danced together for a moment. All the nāgas danced, as did the gods led by Indra; the gaṇas praised Skanda, and the mothers rejoiced. Showers of flowers fell as the Gandharvas and Kinnaras sang in joy. Having tasted the nectar of this dance, Pārvatī and Parameśvara, with Nandi and the lords of the gaṇas, found deep satisfaction. Then Nandi, accompanied by Ṣaṇmukha and the daughter of the mountain king, entered the divine abode. Bhava, his form like a raincloud, entered as one cloud merges into another. At the threshold, the gods stood by the wise Lord, offering praise to Mahādeva, though their hearts were tinged with anxiety. Looking at one another in confusion, some whispered, “We are sinners,” while others lamented, “We are unfortunate.” Some among the lords of the gods said, “The Daitya chiefs are truly fortunate,” while others insisted, “This is the fruit of their worship,” and yet others denied even that. Thus, in the presence of the great god, the gods and all beings witnessed his glory, his compassion, and the playfulness of his radiant son, their hearts filled with awe, hope, and a measure of uncertainty as the divine drama unfolded.