Salutations were offered to the great Lord—he who bears the bull as his banner, who carries a skull, whose matted locks crown his head, who is the eternal celibate, who is heated through the waters of austerity, who is Brahmanical, and who remains unconquered. Homage was given to him who is the very soul and creator of the universe, pervading all things and standing within them, the one of divine form, the supreme Lord Śambhu. The gods praised him as the approachable, the desirable, the ever-praiseworthy and worshipful, who is always compassionate to his devotees, granting whatever dwells within their hearts. In that moment, as Brahmā and the other gods extolled Maheśvara, the great god turned to Prajāpati and asked, “What is this great fear that has arisen among the gods?” He welcomed them warmly, saying, “Speak your minds, O gods! I will grant your request at once, for I withhold nothing from you. Surely, I will bring you welfare, O best of gods, for I am engaged in the highest and most severe austerities. Those who hate you are hated by me—those who wield harsh and dreadful power. For your sake, their destruction must be accomplished by Bhava.” Hearing these affectionate words, the gods, together with Brahmā, declared Rudra to be most fortunate and worthy of a share in all offerings. They addressed him with reverence: “O Lord, we have performed fierce austerities, and, oppressed by the violent might of the demons, we have sought refuge in you. There is one named Maya, son of Diti, three-eyed and fond of conflict, who has built the fortress of Tripura with pale towers. Relying on that mighty city, the fearless demons harass us, O Mahadeva. Send your servant as you see fit. “Our celestial gardens, including the famed Nandana, have been destroyed, and all 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 from us, O Maheshvara. Even the foremost horses of Indra’s chariot have been seized and now serve the chariots of the Danavas. All our chariots, elephants, women, and wealth have been taken by the Daityas; our very lives are now in doubt.” Thus addressed by the gods, led by Shakra, the three-eyed Lord, the giver of boons, mounted his bull and spoke to them: “Let your great fear of the demons be dispelled, O gods. I will burn Tripura. But do as I instruct. If you wish me to destroy that city and its inhabitants, prepare a suitable chariot for me—why delay?” Accepting his command, the gods, accompanied by their grandfathers, replied, “So be it,” and set about fashioning a splendid chariot for Mahadeva. The very earth and two Kuberas, attendants of Rudra, became the wheels; the head of Meru was made the base, and Mandara became the axle. The moon and sun were crafted as the chariot’s wheels, one of gold and one of silver, while the dark and bright lunar fortnights became the two sides. The gods, led by Brahmā, made the chariot’s rims, as well as the two beginnings and the mechanisms of the sides—each device fashioned by the deities. The chariot was encircled by the serpents Kambala and Ashvatara, and other serpents as well; Bhargava, Angiras, Budha, and Angaraka were present there. Shani was also included, and all those excellent gods made the sky itself the chariot’s beautiful covering. 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 in the chariot’s structure. Sarasvatī, Devikā, and Sarayū, these excellent rivers, were all named Veṇu on the chariot. The Nāgas called Dhṛtarāṣṭra and those of courtesan origin, those born in the lineage of Vāsuki, and those of the Raivata line—all these serpents, filled with pride and speed, stood as arrows, their faces adorned with various marks. Surasā, Saramā, Kadrū, Vinatā, Śuci, as well as Tṛṣā, Bubhukṣā, Sarvogrā, Mṛtyu, and Sarvaśama—all these beings were present. Brahmavadhyā, Govadhyā, Bālavadhyā, and Prajābhayā became maces and spears, and approached the chariot of the gods. At that time, Kṛtayuga prevailed; the officiants of the fourfold sacrifice, the four castes, and the waters, all adorned with golden earrings, came into being. This age, resembling a yuga, was established at the head of the chariot, bound firmly by the mighty Nāga Dhṛtarāṣṭra. The four Vedas—Ṛgveda, Sāmaveda, Yajurveda, and Atharvaveda—became the four horses of the chariot. All the gifts, led by the gift of food, and whatever other gifts there were, became the ornaments of these horses, in their thousands. Two lotuses, along with the Nāgas Takṣaka, Karkoṭaka, and Dhanaṃjaya, became the tail-binders of the horses. The rites of mantra, sacrifice, and ritual, all originating from Oṃkāra, along with calamities, remedies, animal sacrifices, and offerings, were present on the chariot. These sacrificial upavāhas adorned the splendid world-chariot with thousands of jewels, pearls, and corals. The goad was Oṃkāra itself, with the Vaṣaṭ call at its tip; Sinīvālī, Kuhū, Rākā, and the auspicious Anumati became the yokes of the horses, their forms made for turning aside. Black, yellow, white, and madder-red—these pure banners, stirred by the wind, fluttered in glory. Thus, with all the worlds and powers assembled, the gods prepared the divine chariot for Mahadeva, ready for the destruction of Tripura.