The divine chariot was a marvel beyond imagination. Its bells were formed of sacred mantras, its feet made up of potent syllables, and the very stages of life served as its supports. Truly, its boundary was infinite, adorned with a thousand radiant hoods. The directions and the intermediate points of the compass became its wheels, while lotuses and other golden, jewel-encrusted banners fluttered as its flags. The chariot-ropes were none other than the four great oceans, and the foremost rivers—beginning with the Ganges—were resplendent, adorned with every precious ornament. All around, women in beautiful forms stood gracefully, holding fly-whisks at the ends of their hands, stationed here and there, enhancing the chariot’s beauty with their presence. Seven foremost golden steps led up to this wondrous vehicle. The venerable Brahmā himself was the charioteer, and the gods, armed with their weapons, stood as his attendants. The goad was Brahman, the sacred syllable Om was the very deity of Brahman, and the Lokāloka mountain formed a stairway encircling the chariot. The uneven, outer mountain of the mind shone splendidly, and all the surrounding mountains were said to be its noses. The dwellers of the lower regions—the talas, kapotas, and kāpotas—were present, while mighty Mount Meru served as the great umbrella and Mandara as the side drum. The lord of mountains was fashioned into the mighty bow, its string crafted from the lord of serpents himself; at times, the night of time and the rainbow also served as the bowstring. The bell resounded with the essence of Sarasvatī, the goddess embodying the Vedas. The arrow shone with the radiance of Viṣṇu, and at its tip gleamed Soma. The fierce and terrible fire of time formed the chariot’s face, while the wild, poison-born winds became its swift horses. Thus was the divine chariot created, complete with bow, arrow, charioteer, and the presence of Lord Brahmā, master of the worlds. Upon this chariot, Bhava—Śiva—ascended, adorned for battle and yoked with all the hosts of the gods, shaking heaven and earth with his might. He was praised by sages, honored by bards, and attended by troupes of Apsarases skilled in dance. The bestower of boons, shining splendidly, looked upon Brahmā, his charioteer, as he mounted the chariot, now filled with beings from all the worlds. But as the horses, born of the Vedas, were yoked, they 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 and raised them upright for a moment. Yet, in the next instant, the bull-king again fell to his knees. The blessed Lord, holding his arrow, then raised the horses and, by his divine word, set the auspicious chariot firmly in place. He urged the horses—swift as the mind and wind—toward the ancient, sky-dwelling, mighty Dānavas. Then Rudra, seeing the gathered gods, proclaimed, “The lordship over creatures has been given to me; therefore, I will slay the Asuras.” He established the distinction between the gods and all other beings as creatures, declaring that the Asuras must be slain—there was no other way. Hearing these words, the gods became despondent, fearing the state of being mere creatures. Perceiving their distress, the compassionate Lord addressed them: “Let there be no fear for you, O best of wise gods, in this condition of being creatures. Hear now the way of release: whoever practices the divine Pāśupata vow shall be freed from this state.” He assured them, “This state of being a creature is indeed real and has been declared. Whoever else practices my Pāśupata vow, whether for twelve years, half that, or three years in full observance, will be freed from this bondage. Even one who causes service to be rendered will be released. Therefore, O best of gods, you should practice this supreme and divine vow.” The gods replied, “So be it,” to Śiva, revered by the worlds. Thus, all gods, Asuras, and men are creatures of the Lord, and Rudra, Lord of creatures, is the liberator from their bonds. Whoever is a creature may renounce that state by this vow. Once performed, one is no longer sinful—this is the settled conclusion of scripture. At that moment, Vinayaka, the child of extraordinary prowess, seeing that he was not worshipped by the gods, restrained them and declared, “Without worshipping me in this world with pure offerings of food and drink, who among men, gods, or even demons attains success? Therefore, I will create obstacles for those who attempt to act without honoring me.” The gods, with Indra at their head, became fearful and immediately worshipped Ganesha with offerings of food, drink, cakes, and sweet balls, praying, “May we always be free from obstacles.” Śiva, embracing and smelling his son, chief among all gods, worshipped him at that moment. Having worshipped the worthy Vinayaka, the leader of the gods, together with the host of deities, the lords of the Ganas, and the bow of the mountain king, Śiva set forth to burn the three cities. Surrounded by hosts of divine and perfected beings, Maheshvara, and all the hosts of spirits, the lords of the Ganas led by Nandi followed the Lord with their own vehicles. At the forefront, Nandi, like the king of mountains, ascended the celestial chariot and advanced to attack the city, the abode of Death. At that time, the gods, the Gana leaders, and all the Ganas mounted the best elephants, bulls, and horses, each bearing their own weapons and insignia. Thus, with his power undiminished and for the welfare of the worlds, Śiva went forth to burn the three cities.