With deep reverence, Brahmā bowed to the Supreme Lord, Shiva, who sits upon the endless seat—He who is Himself without end, the destroyer of all endings, pure and vast, whose limbs shine spotless. Brahmā offered salutations to Shiva, seated upon the pure seat, embodying the essence of pure meaning and purpose, dwelling within the innermost seat of yoga, being both the yogi and the giver of yoga. Brahmā praised Shiva, who forever resides in the hearts of yogis, like unhulled rice—ever present as the very principle of withdrawal (pratyāhāra), always devoted to the practice of withdrawal. He honored Shiva, established as the unwavering support for those who seek withdrawal, saluting Him as concentration (dhāraṇā), and as the one eternally devoted to concentration. Brahmā bowed to Shiva who stands before those engaged in concentration, who is meditation itself, the form of meditation, and who is attainable only through meditation. He offered salutations to Shiva, the object of meditation, attained by meditation, who is both meditation and the meditated-upon, and who remains the most worthy object even for those who meditate. He saluted Shiva, who is approached through concentration, who is the very embodiment of concentration, and who takes the form of the objectless state cherished by those devoted to absorption. Brahmā acknowledged Rudra’s cosmic power: “O Rudra, today you have burned and lifted up this entire threefold world. Who could dare to praise you, the destroyer of the three cities? How could I praise you, O Shiva, who are already satisfied?” Moved by devotion, satisfaction, and Shiva’s wondrous appearance, Brahmā observed that even mortals and immortals, the hosts of gods and perfected beings, bow down to Shiva, Lord of hosts, Lord of the Gaṇas. He marveled at Shiva’s power: with a mere glance, Shiva can burn the three cities and the three worlds. With Ambika as His playful army, Shiva burned them in an instant and was released from the arrows. A chariot, a great bow, and a shining arrow were fashioned for the destruction of Tripura. Despite many efforts by Brahmā, the gods, and the siddhas, none could achieve what Shiva accomplished. Brahmā understood that Shiva Himself is all: the chariot, the charioteer, the best of gods, Hari, Rudra, Indra, and the Grandfather. Thus, he wondered how he could praise Shiva, who cannot be satisfied except by bowing his head. Shiva has endless feet, arms, and heads; He is the destroyer of ends and is of infinite forms. Brahmā questioned how he could satisfy or praise such an immeasurable being. He offered salutations again and again to Shiva, Rudra, Sharva, and Bhava—who is gross, subtle, exceedingly subtle, the knower of subtle meanings, and the creator. Brahmā saluted Shiva as the creator, sustainer of all gods and demons, destroyer of worlds, ordainer, leader of gods and lords of demons, giver, ruler, and master of all scriptures. He bowed to Shiva, who is known through Vedanta, pure, always praised by knowers of the Vedas, the very essence of the Vedas, and the end, middle, and best of middles. He offered salutations to Shiva, established as without beginning or end, neither void nor non-void, with form and without form, made of the linga, the linga itself, the direct embodiment and source of the Vedas. Brahmā saluted Rudra, the severer of heads, the sacrificial form of his primeval god. Reflecting on his own sacrifice’s destruction, Brahmā recalled how Shiva struck the earth with the tip of his fingernail. Brahmā exclaimed at Shiva’s wondrous deeds: though possessing a body and performing divine acts with the gods, Shiva’s true nature is formless. Shiva is one—gross, subtle, exceedingly subtle; with form and without form; visible, of speech, Lord, and the one to be meditated upon. This wondrous reality belongs to Shiva alone. Brahmā pondered the mystery: the object seen in a dream is truly ungraspable, appearing yet without form, not the Lord of gods. Even the gods, despite their efforts, cannot fully see Shiva. Brahmā lamented: “Where is your divine power, O Lord of gods, and where are we? Where is devotion, and where is praise of you? Yet, O Lord, forgive me, Brahmā, who laments with devotion.” He declared that whoever listens to or recites this hymn to the Lord with devotion, bowing down, is freed from the bonds of sin by devotion to the Lord of the city. Having heard this hymn and seeing Parvati, Brahmā praised Shiva with devotion. Then the mighty-armed, great-souled Lord, dwelling on Mandara’s peak, smiled and spoke. Shiva said, “By this hymn I am pleased, and by your devotion, O Padmaja. Choose your boons. Let there be welfare for you and for the gods as you desire.” Then, having bowed to Shiva, Brahmā, the blessed one born from the lotus, with hands joined in reverence, spoke joyfully: “O Lord, Lord of gods, destroyer of Tripura, Śaṅkara, grant me supreme devotion to you today; be gracious, O Supreme Lord. And for all the gods as well, O Lord who bestows all aims, be gracious always through devotion and guidance.” Janārdana (Viṣṇu), too, the blessed one, bowed to Maheśvara, with hands joined in reverence, and spoke to Sāmbā and Tryambaka: “I always desire to be your vehicle, O Lord; be gracious to me. Grant me devotion to you, O Lord of gods, God of gods; salutations to you. Grant me always the ability to bear you, O Lord, and the gift of omniscience, O bestower of boons, and omnipresence, O Śaṅkara.” Hearing their requests, the great god, the Supreme Lord, appointed Bhava to the roles of charioteer and vehicle. Having granted these boons to Brahmā and Viṣṇu, and having burned the demons, the great-souled Lord of gods, together with the goddess, Nandin, and the hosts of spirits, caused Himself to disappear. When Maheśvara departed from the battle with His attendants, the lords of gods, filled with wonder, bowed to Bhava and to Pārvatī. Freed from sorrow, they ascended to heaven on their own vehicles—the lords of gods, sages, hosts, and radiant ones. This sacred account of the enemy of Tripura, composed long ago by Brahmā, is to be recited at the time of śrāddha or during divine rites. Whoever recites it or causes it to be heard by the twice-born with devotion attains the world of Brahmā, freed from sins of mind, speech, and body. From gross, subtle, and very subtle sins, from great and minor sins arising from transgressions, one is freed by hearing this auspicious chapter. Enemies are destroyed, and one becomes victorious in battle. Such a devotee is not afflicted by any diseases, misfortunes do not touch him; he obtains incomparable wealth, lifespan, fame, learning, and power.