As the fiery arrows rained down upon the city, the delicate women of Tripura were overtaken by terror. Their cries mingled with the clamor of their girdles and anklets, rising in a heart-wrenching wail that filled the air. All around, chaos reigned: grand mansions with crescent-shaped domes, half-burnt and collapsing, fell alongside shattered palaces and burning houses. These once-mighty structures seemed to tumble into a flood, as if seeking refuge from the wrath unleashed upon them. The burning houses, engulfed and consumed by flames, fell into the ocean, their heat so intense that the very waters began to boil. It was as if the ocean, like a wealthy family ruined by a wicked son, was afflicted by the calamity. The boiling sea surged violently, striking terror into the hearts of all its inhabitants—fish, crocodiles, and great sea-monsters alike. At last, the city of Tripura itself, with its majestic gateways and ramparts rising like mountains, collapsed in on itself. Its mansions crashed into the ocean with a thunderous roar. Where once stood the thousand-peaked palaces of Tripura, proud as the lord of mountains, now only the name remained, for the fire had consumed all, offering the city up to destruction. As Tripura burned, the devastation was so great that the entire world—earth, underworld, and heavens—was scorched. All creation was plunged into distress and submerged in the waters where Maya’s grand palace once stood. In the aftermath, Indra, the wielder of the thunderbolt and lord of the gods, pronounced a curse upon Maya’s house, the son of Diti. Indra declared that Maya’s dwelling would forever be unfit for habitation, without foundation, and surrounded by fear, like fire itself. Wherever defeat would fall upon a land, people would see the ruins of Tripura as a sign; even so, Maya’s house would remain free from disease. The sages then inquired, “O Blessed One, by which house did Maya escape? Tell us, O son of Camasa, the fate of Maya.” It was revealed that wherever Maya’s abode might be seen, his presence was certain. Yet, as an enemy of the gods, Maya’s mind became troubled. He left that world behind and built another dwelling for his own protection. But even there, the gods—best among the immortals—were present, so Maya could not remain. He journeyed on to a single, excellent city. In time, Shiva himself built a house and bestowed it upon Maya, who sought a place to dwell. Indra, the thousand-eyed, ended his enmity, worshipped the Lord, and as the Lord of beings was praised, all the gods joined in adoration. The gods rejoiced to see Ganesha, chief of the hosts, worshipped by gods and attendants alike. Their hearts were light, and they departed joyfully, hands joined in reverence. Indra then saluted the Grandsire and Mahesha, took up his bow, cleansed it, mounted his chariot, and hurled the burning city into the ocean, where it became the home of the makaras, the great sea-creatures. It is said that whoever recites this hymn of Rudra’s victory, which brings triumph, will be granted victory in all their undertakings by the Bull-bannered Lord. If this hymn is recited during ancestral rites, the merit gained is endless and bestows the fruit of all sacrifices. This is an auspicious, holy, and great rite for sons; by hearing and reciting it, one attains the world of Rudra. The sages then inquired further: “O Suta, how does King Pururavas, month after month on the new moon, ascend to heaven? How does he offer oblations to the ancestors? We wish to know the power of that wise one.” Suta replied, “Manu once asked this very question of Madhusudana, and Madhusudana explained it to the son of the Sun. Listen as I reveal the power of the wise Aila, Pururavas, and his union in heaven with Soma. From Soma comes the attainment of nectar and the offerings to the ancestors—the Saumyas, Barhishads, Kavyas, and Agnishvattas. On the new moon, when the moon, sun, and stars come together, they dwell in a single circle. Then, each new moon, Pururavas visits the Sun and the Moon, his paternal and maternal ancestors. After greeting them, he waits for the proper time, worships Soma, and, weary, departs. Wishing to perform the monthly ancestor rite, Pururavas approached Soma in heaven and the ancestors. He placed two small measures of offering, as much as Kuhū, at the rise of the vow—a tiny measure, the size of Sinīvālī. Knowing the measure for the ancestors, he worshipped Kuhū and awaited the proper phase of Soma. From Soma comes the nectar of oblation, with ten and five streams, to satisfy the ancestors. Those who partake in the dark fortnight are delighted by these supreme rays. With this Saumya nectar, Pururavas satisfied the ancestors: the Saumyas, Barhishads, Kavyas, and Agnishvattas. The sages remember the fire of the seasons, for the seasons are the year, and from them come the periods of time. The ancestors are the seasons, their sons are the half-months; the grandfathers are the seasons, the new moons are sons of the year; the great-grandfathers are gods, and five years are sons of Brahma. The Barhishads, Kavyas, and Agnishvattas are threefold: householders who sacrifice, those who perform haviryajnas and seasonal rites are Barhishads, as taught in the Purana. Householders who sacrifice are also known as Agnishvattas and seasonal sacrificers; the Kavyas are lords of the Ashtakas. Among the five-year periods: the year is Agni, Parivatsara is the Sun, Idvatsara is Soma, Anuvatsara is Vayu, and Vatsara is Rudra. These five years form a yuga, established by time, with the Moon flowing among them, releasing nectar. These are the duties of the gods—those who drink soma and those who drink heat. Pururavas satisfied them as long as he lived. Because Soma is produced month by month, the svadha-offering belongs to the ancestors who drink soma. Thus, Pururavas obtained that nectar, soma, and honey, fulfilling his sacred obligations to the ancestors.