On a sacred day, it is said, whoever restrains themselves—avoiding sour foods and bathing serpents with milk—wins the friendship of those serpents. Such is the power of self-control and reverence. In the course of divine discourse, Prajāpāla, full of curiosity, asked the wise sage Mahātapā, “O best of the twice-born, how was Kārttikeya born from ego? Please resolve this doubt of mine.” Mahātapā replied with deep insight, “Listen, O king. The Supreme Person, who is the very essence of all principles, gave rise to the unmanifest. From this unmanifest emerged the threefold principles, beginning with the subtle elements. Between the Supreme Person and the unmanifest arose the great principle—mahat—which is called ahaṃkāra, or ego, the great one. “The Supreme Person is known as Viṣṇu, or by the name Śiva; the unmanifest is the goddess Umā, also called Śrī of the lotus-eyes. From their union arises ego, who is none other than Guha, the commander. Hear now the account of his origin. “In the beginning, the god Nārāyaṇa appeared; from him was born Brahmā. From Brahmā came others, such as Svāyambhuva and the Marīcis, children of the sun. From these progenitors arose the gods, demons, gandharvas, humans, birds, cattle, and all beings—thus was creation declared. “As creation expanded, mighty gods and demons, driven by rivalry, clashed in great battles, each seeking victory. Among the demons were proud leaders: Hiraṇyakaśipu, Hiraṇyākṣa, Vipracitti, Vicitti, Bhīmākṣa, and Krauñca—warriors of immense strength. These heroes, wielding sharp arrows, repeatedly defeated the gods’ army in fierce combat. “Seeing the gods’ defeat, Bṛhaspati addressed them, ‘O gods, your army is weak because it lacks a leader. Indra alone cannot protect you. Therefore, seek out a commander at once.’ “The gods, thus counselled, approached Brahmā, the Grandfather of the worlds, and with urgency pleaded, ‘Grant us a commander!’ Brahmā pondered deeply, wondering what should be done. He turned his thoughts to Rudra. “Gathering together, the gods, gandharvas, sages, siddhas, and cāraṇas, with Brahmā at their head, journeyed to Mount Kailāsa. There, beholding the great god Śiva, Lord of beings, Indra and the other gods praised him with many hymns: ‘We bow to you, O great Lord, three-eyed creator of beings, husband of Umā, Lord of the universe, of the winds, of the worlds—Śaṅkara, protect us. O trident-bearer, supreme person, unfailing one, with matted locks adorned by the crescent moon, whose radiance illumines the three worlds—protect all creation from the demons. You are the primordial god, Hari, Bhava, destroyer of the triple city, mighty one, destroyer of Bhaga’s eye, ancient foe of the demons, bull-bannered—protect us, O best of gods. O Lord born of the mountain, beloved of the mountain’s daughter, worshipped by immortals, Lord of the Gaṇas, eternal, imperishable Śiva—protect us, destroyer of the foremost demons, unfailing one. You are established in the elements—earth, water, fire, air, and space; you are the essence of sound, especially in the sky; in air you are twofold, in fire threefold, in water fourfold, in earth fivefold—protect us. You are the nature of fire in trees and stones, the essence of existence in waters. The glorious Lord is radiance itself. O Hara, protect us, afflicted by hosts of demons. When the universe was not, O Three-eyed One, how could there be sun, moon, or the lord of wealth? You alone, O One with opposing eyes, existed—beyond all limitation. O Lord adorned with a garland of skulls, crowned with the crescent moon, dwelling in cremation grounds, covered in white ash, your body wrapped by the king of serpents, remover of death—protect us with your wise power. You are the Supreme Person, and your power is the daughter of the mountain, present in all your limbs. In your trident you hold the three worlds; in your three eyes, the three sacrificial fires. In your matted hair are all oceans, great mountains, and rivers; the moon, supreme knowledge, abides in you. Yet those of faulty vision do not perceive this. You are Nārāyaṇa, the origin of the worlds; you are Bhava and the Four-faced One. According to the distinctions of existence and fire, and the divisions of the ages, you are established in threefold ways. O Lord, these leaders of the gods, seeking their welfare, praise you and none other. Therefore, Ornamented with Ashes, be gracious. O Lord of the universe, Rudra, we bow to you; protect us.’ “Thus praised by the gods, Rudra, Lord of creatures, responded without agitation, ‘Tell me, quickly, what is to be done?’ “The gods replied, ‘O Lord of the gods, grant us a commander for the destruction of the demons. This alone would benefit all the gods, with Brahmā at their head.’ “Rudra assured them, ‘I grant you a commander of the army. Be free from distress. There will be a future, ancient one—leader of yogis and beyond thought—who will be your commander.’ “Having spoken, Hara dismissed the gods and stirred the power within his own body for the sake of a son. As he agitated his power, a son arose, shining like fire and sun, bearing innate power and singular knowledge. “His origin, O king, is manifold and appears in various forms; in many ages, he is the commander of the gods’ army. This deity who abides in the body is called ‘Ego.’ According to necessity, that very god becomes the commander of the army. “When he was born, Brahmā himself, with all the gods, worshipped Lord Śiva, Lord of creatures. The commander of the army was honored by all the gods, sages, and perfected beings, and being satisfied, he spoke to the gods, expressing his desire for a companion to play with. “Hearing him, the great Lord said, ‘I give you a rooster as your plaything, and two attendants, Śākha and Viśākha. O Kumāra, you shall be the leader of spirits and the commander of the gods’ army.’ “Thus, the god and all the gods praised Skanda, the commander of the army, with words of their choosing, and their hearts were filled with hope and devotion.