A formidable barrier, crafted by the ancients and stretching a hundred yojanas in length, stood as a mighty defense. Yet such a barrier, though vast, could be shattered in a single blow by Bhava, Lord Shiva himself. Just as under the influence of the Puṣya constellation all things can be reduced to nothing in an instant, so too could this barrier be annihilated in a moment. Distressed by the threat before them, the gods gathered together and, accompanied by Pitāmaha Brahmā, made their way into the presence of Bhava. There, they beheld Shiva—the Lord who transcends past and future, the mountain-dweller, wielder of the trident. He sat with me and the noble Nandin, his devoted attendant. The gods gazed upon the unborn deity, radiant as blazing fire, his eyes like fiery pits, shining with the brilliance of a thousand suns and flames, his form adorned with a fierce, fiery glow. Yet, amid this splendor, his face shone with the gentle beauty of the moon, softer even than moonlight itself. Approaching this divine being—blue and red in hue—they praised Śambhu, the Lord of Cows, bestower of boons, and beloved husband of Pārvatī. With reverence, the gods offered their salutations: “Salutations to Bhava, to Śarva, to Rudra, to the giver of boons, to the eternal Lord of all creatures, to the fierce one with matted locks. Salutations to the great god, to the formidable one, to Tryambaka, bringer of peace, to Īśāna, destroyer of fear, to the slayer of Andhaka. Salutations to the blue-necked one, the awe-inspiring, the creator praised even by the creator, to the destroyer of Kumāra’s foes, and to the father of Kumāra. Salutations to the red-hued, the smoky, the excellent and fierce, the ever blue-crested, the trident-bearer, the one who rests divinely. Salutations to the serpent, the three-eyed, the golden-semened, the inconceivable, to the husband of Ambikā, praised by all the gods. Salutations to the bull-bannered, the skull-bearer, the matted-haired, the celibate, the one heated in water, the Brahmanical, the unconquered. Salutations to the soul of the universe, the creator and pervader of all, the divine Śambhu. Salutations to the approachable, the desirable, the praiseworthy, the ever-compassionate to devotees, who grants all their wishes.” Pleased by their devotion, Maheśvara—the Great Lord—turned to Prajāpati and addressed him: “Why is there such great fear among the gods?” He welcomed them warmly: “O gods, speak your hearts’ desires. I will grant them at once; nothing is withheld from you. I am devoted to your welfare and perform supreme austerities for your sake. Those who hate you, I too will oppose. The destruction of those harsh and dreadful beings shall be accomplished by me, Bhava, for your sake.” Thus reassured by the god’s affection, the gods, along with Brahmā, declared Rudra to be most fortunate and worthy of a share in all offerings. They spoke: “O Lord, we have endured fierce austerities, but now, oppressed by the violent might of demons, we seek refuge in you. There is one named Maya, son of Diti, three-eyed and fond of conflict, who has built the fortress Tripura with pale towers. From this stronghold, the fearless demons torment us, O Mahadeva. Please, send your servant as you see fit.” They continued, “Our celestial gardens, including Nandana, have been destroyed, and the celestial nymphs—beginning with Rambha—have been seized by the demons. The elephants of Indra—Kumuda, Anjana, Vamana, Airavata, and others—have been taken away. The finest horses of Indra’s chariot now serve the Danavas. All our chariots, elephants, women, and wealth have been seized by the Daityas. Our very lives are now in doubt.” Hearing their plight, the three-eyed Lord, bestower of boons and mounted on his bull, spoke to the gods: “Let your great fear of the demons be dispelled. I will burn Tripura. But follow my instructions. If you wish me to destroy that city and its inhabitants, prepare a suitable chariot for me—why delay?” The gods, together with their grandfathers, agreed: “So be it.” With great care, they fashioned a magnificent chariot for Mahadeva. The earth itself and the two Kuberas—attendants of Rudra—became its wheels. The head of Mount Meru formed its base, while Mount Mandara served as the axle. The moon and sun, made of gold and silver, became its wheels; the dark and bright lunar fortnights formed the two sides. Led by Brahmā, the gods made the two chariot rims and the mechanisms of the sides; all these devices were crafted by the deities. The chariot was encircled by Kambala and Ashvatara, two great serpents. Bhargava, Angiras, Budha, and Angaraka were present as well, along with Shani. The sky itself became the chariot’s covering, beautiful in form. They fashioned a golden banner, double-tongued and three-fluted, adorned with gems, pearls, sapphires, and surrounded by eight-faced gods. The sacred rivers—Ganga, Sindhu, Shatadru, Chandrabhaga, Iravati, Vitasta, Vipasha, Yamuna, and Gandaki—were included, as were Sarasvatī, Devikā, and Sarayū, all given the name Veṇu on the chariot. The Nāgas—Dhṛtarāṣṭra, those of courtesan origin, those of Vāsuki’s lineage, and those of the Raivata line—stood as arrows, proud and swift, their faces marked with various signs. Surasā, Saramā, Kadrū, Vinatā, Śuci, Tṛṣā, Bubhukṣā, Sarvogrā, Mṛtyu, and Sarvaśama were also present, each lending their presence to this divine endeavor. Thus, with devotion and unity, the gods prepared all that was needed for Shiva to ride forth and bring an end to the terror of Tripura.