Though the husbands of the wronged women were deeply aggrieved, they found themselves powerless to retaliate against the offense—neither through curses nor by force of arms. Meanwhile, Soma, the moon-god, continued to rule, fostering the ten directions. By his great austerities, he attained a rare sovereignty, sanctified by the sages, and became the sole lord over the seven worlds. One day, as Soma wandered through a splendid garden, he beheld Tārā, the wife of Bṛhaspati, preceptor of the gods. She was adorned with many flowers, her limbs delicate and weakened by the fullness of her hips and breasts—so fragile that even the breaking of a flower seemed to tire her. Her wide, enchanting eyes were filled with beauty, and in that moment, both she and Soma were struck by the arrows of love. Overcome by passion, the moon-god seized Tārā by her hair in a secluded spot. She, too, succumbed to love, her mind captivated by Soma’s radiance and beauty. Delighting in each other, they spent a long time together, after which Soma took Tārā to his own abode. Even in his own home, Soma was not satisfied, remaining deeply attached to Tārā and the pleasures she brought. Meanwhile, Bṛhaspati, tormented by the fire of separation from his wife, became wholly absorbed in thoughts of her. Yet, he could not bring himself to curse Soma, nor could he find any means—be it mantra, weapon, fire, poison, or even sorcery—to undo what had been done. In his distress, burning with longing for his wife, Bṛhaspati pleaded with Soma to return Tārā. But Soma, bound by pleasure and desire, refused to give her back. The situation grew grave, and when the great Four-faced Lord Brahmā, the Sādhyas, the Maruts, and the guardians of the worlds all came together to entreat Soma, he still would not relent. At this, Śiva’s anger was kindled. He who is known on earth as Vāmadeva, whose lotus feet are worshipped by countless Rudras, the mountain-dweller and mighty bowman, was moved by affection for Bṛhaspati. Taking up his Ajagava bow, Śiva—the enemy of the cities—set forth to battle against Soma, his third eye blazing fiercely and his face terrifying like fire, attended by the lords of spirits and perfected beings. With him marched Gaṇeśa and others, accompanied by twenty-four and sixty groups of attendants. The Lord of Yakṣas followed with countless crores, all riding in chariots. Soma, too, gathered his forces: hosts of Vetālas, Yakṣas, serpents, and Kinnaras numbering in the millions, with three hundred and twelve thousand chariots. He was joined by the armies of Nakṣatra-demons, Daityas, and Asuras, strengthened by Śani and Maṅgala. The seven worlds were seized by fear; the earth, with all its continents and oceans, trembled. Then Pinākī Śiva, grasping blazing weapons, advanced straight toward Soma, and a terrible, fearsome battle erupted between the two armies—each as dreadful as Bhīmasena. The conflict grew ever fiercer, bringing destruction to all beings, as blazing sharp weapons and missiles flew, decimating both sides. Flaming missiles fell, setting the heavens, earth, and underworld ablaze. Rudra, in his wrath, released the Brahmaśiras missile, while Soma unleashed the unfailing Soma missile. The fall of these two mighty weapons struck fear into the sea, the earth, and the sky. Seeing the weapons swelling for the destruction of the worlds, even Brahmā, the Grandfather, was alarmed. Brahmā, together with the gods, intervened, managing to restrain the two missiles and halt the devastation. He questioned Soma: “Why have you done this, bringing destruction to the worlds for the sake of another’s wife?” Brahmā rebuked Soma for waging such a terrible war over the abduction of another’s wife, declaring, “For this, you shall become a malefic planet among men, bringing harm even when calm. Now, at the end of this conflict, return Tārā to Vākpati (Bṛhaspati)—there is no dishonor in restoring what belongs to another.” Soma, pacified, agreed: “So be it.” He withdrew from battle, and Bṛhaspati, regaining Tārā, joyfully returned home, accompanied by Rudra. At the end of a year, a radiant boy appeared, shining like twelve suns, clothed in divine yellow garments and adorned with celestial ornaments. This son, luminous as the moon, was born from Tārā’s womb. Wise in all sciences, he became the founder of the science of elephants. His name, renowned as the royal treatise on elephants, is Gajavaidya; but as the son of King Soma, he is remembered as Budha, the royal prince. From the moment of his birth, Budha’s brilliance surpassed all others. Then Brahmā and the other gods, along with the divine sages, assembled for the birth ceremony at Bṛhaspati’s house. All the gods questioned Tārā: “By whom was this boy born?” Embarrassed and ashamed, Tārā remained silent despite repeated questioning. At last, she confessed, “By Soma.” The moon-god accepted the child, named him Budha, and gave him sovereignty over the earth. After performing the consecration, Soma established Budha as chief, granting him equality of household, and Brahmā, together with the brahmarṣis, blessed this arrangement. While all the gods looked on, Budha vanished from that place and, in the womb of Ilā, begot a righteous son. This son, Purūravas, performed a hundred horse sacrifices by his own brilliance and became renowned throughout the worlds. On the beautiful peak of Himavat, after worshipping Janārdana, Purūravas attained lordship over the worlds and became sovereign of the seven continents. By his might, Purūravas slew Daityas such as Keśi by the millions. Urvaśī, the celestial nymph, captivated by his form, became his wife. The earth of seven continents, with its mountains, forests, and groves, was protected by him with righteousness, as he sought the welfare of all beings. Fame itself, bearing the royal chowrie, always attended him as his companion. By the favor of Viṣṇu, Indra granted him a half-seat in his own court. Purūravas ruled with perfect balance—upholding righteousness (Dharma), wealth (Artha), and desire (Kāma). The deities of Dharma, Artha, and Kāma, curious to witness his conduct, came to visit him. Desiring to see how he would receive them, the king welcomed them with devotion, offering water for washing their feet and other honors. He brought three seats adorned with gold, seating the deities and worshipping them, giving a little more honor to Dharma. Because of this, Kāma and Artha became exceedingly angry with the king. Out of greed, Artha pronounced a curse: “You shall come to ruin.” Kāma added, “Madness will seize you on Mount Gandhamādana; dwelling in Kumāravana, you will suffer separation from Urvaśī.” Thus unfolded the story of Soma, Tārā, Budha, and the illustrious line of Purūravas, whose deeds and destinies shaped the fate of gods and men alike.