Listen, O wise one, to the wondrous vision of the divine chariot as revealed in the sacred text. The left wheel of this celestial chariot was adorned with the constellations as its ornaments, while the six seasons formed the felloes of its wheels. At its very heart, the lotus blossomed as the mid-space, and Mandara mountain became the chariot’s body. The mighty western and eastern mountains served as its axles, holding the structure firm. Mount Meru was the foundation of this chariot, with the Kesara range as its supporting mountains. Its motion was measured by the year, and the solstices marked the conjunctions of its wheels. The smallest moments of time, known as bandhurās, were its moments; the spokes were the kalās, and the divisions were called kāṣṭhās. The pegs were the axles, and the rods represented the instants. Even the tiniest twinklings and minor divisions of time became its parts, with the smallest measures, lavās, woven into its design. The sky itself formed the chariot’s covering, and its two banners were none other than heaven and liberation. Righteousness, detachment, and punishment became its rods, supporting the sacrifices, while the offerings connected each joint and the fifty sacred fires became its metals. The two ends of the yuga, righteousness and desire, were remembered as the boundaries. The unmanifest was the guiding rod, and wisdom was its bamboo pole. Ego was its angle, the elements its strength, and the senses its ornaments, encircling it completely. Faith and movement belonged to the chariot itself, while the Vedas became its swift horses. Its limbs were adorned with ornaments, and the six auxiliary sciences embellished it further. The Purāṇas, Nyāya, Mīmāṃsā, and Dharmaśāstras—each marked by their own characteristics—became its cloth coverings. Mantras sounded as its bells, syllables were its feet, and the various stages of life supported it. The boundary of this chariot was truly infinite, graced with a thousand hoods. All the directions and intermediate points became its wheels, while lotuses and golden, jewel-encrusted banners adorned it as flags. The four oceans were its chariot-ropes, and the greatest rivers, beginning with the sacred Ganges, were splendidly ornamented. Beautiful women, holding fly-whisks in their hands and adorned in female forms, stood here and there, enhancing the chariot’s beauty. Seven foremost golden steps led upward, and Brahmā, the venerable creator, was the charioteer. The gods, bearers of weapons, stood ready. Brahman, the Supreme, was the goad; the sacred syllable Om was the deity presiding over Brahman, and the Lokāloka mountain formed a stairway all around. The uneven outer mountain was the mind itself, surrounded by other mountains serving as its noses. The dwellers of the lower regions—the talas, kapotas, and kāpotas—were present, while Mount Meru was the great umbrella and Mandara the side drum. The lord of mountains was the bow, and the lord of serpents became its string; at times, the night of time and even the rainbow served as the bowstring. The bell was Goddess Sarasvatī, embodiment of the Vedas, while the radiant Viṣṇu was the arrow and Soma was its tip. The fierce fire of time was the face, and the winds, born of poison, were the swift horses. Thus, the divine chariot, the bow, the arrow, the charioteer, and the lord Brahmā, master of the worlds, were all assembled. Then Bhava, the great Lord, ascended the splendid chariot, adorned for battle and yoked with all the hosts of gods, so that heaven and earth seemed to tremble. He was praised by sages, honored by bards, and attended by troupes of Apsarases, skilled in the art of dance. Shining resplendently, the bestower of boons looked upon the charioteer as he mounted the chariot, which was filled with beings from all the worlds. The horses, born of the Vedas, fell to the ground on their heads. Then, beneath the chariot, the blessed Lord—supporter of the earth—assumed the form of the bull-king. He raised the horses and set them upright for a moment, but immediately the bull-king again fell to his knees. The blessed Lord, holding the arrow in his hand, raised the horses once more and, by the command of the god, set the auspicious chariot in its proper place. He then urged the horses, swift as the mind and wind, toward the ancient, sky-dwelling, mighty Dānavas. The blessed Rudra, seeing the gods, spoke: “Lordship over creatures has been given to me; therefore, I will slay the Asuras.” He established the separate status of the gods and others as creatures, declaring, “They are to be slain—there is no other way, O excellent ones.” Hearing these words of the wise Lord of gods, all present became despondent, fearing the condition of being mere creatures. Perceiving their state of mind, the god comforted them: “Let there be no fear for you, O best of wise gods, in this state of being creatures. Hear now the release from this state, and let it be accomplished: whoever shall practice the divine Pāśupata vow shall be freed.” “This state of being a creature is indeed true and has been declared; and whoever else shall practice my Pāśupata vow, they shall be freed from creaturehood, without doubt. Whether for twelve years, half that, or three years in full observance, whoever causes service to be rendered shall be released from the state of being a creature. Therefore, O best of gods, you should practice this supreme and divine vow.” The gods replied, “So be it,” to Śiva, revered by all worlds. Thus, all gods, Asuras, and men are creatures of the Lord. Rudra, Lord of creatures, is the liberator from the bonds of creaturehood; whoever is a creature may renounce that state by means of this vow. Having performed this vow, one is not sinful—this is the settled conclusion of scripture. Then, Vinayaka himself, a child of extraordinary prowess, appeared, marking the next chapter in this sacred tale.