The gods, troubled by the relentless oppression of demons, turned their minds and hearts to Śiva, the great Lord, seeking his protection. With reverence, they addressed him: “O Lord born of the mountain, beloved of the mountain’s daughter, master of all, worshipped by the immortals, Lord of the Gaṇas and all beings, eternal and imperishable Śiva—please protect us, O destroyer of the foremost demons, unfailing one.” They praised him further, recognizing his presence in all elements: “You are established in the elements beginning with earth; you are the very essence of sound, especially manifest in the sky; in air you are twofold, in fire threefold, in water fourfold, and in earth fivefold—protect us, O Lord.” They acknowledged his all-pervading nature: “You are the fire present in trees and stones, the very existence within waters. You are the radiant Lord, O Hara. Protect us, we who are afflicted by the hosts of demons.” Their praise grew deeper: “Before this universe existed, O Three-eyed One, how could there have been the sun, the moon, or the lord of wealth? At that time, you alone existed, O One with the opposing eyes, beyond all limitations and measures.” They described his awe-inspiring form: “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, Lord of the gods—protect us with your wise power.” They recognized his unity with the divine feminine: “You are the Supreme Person, and your power is the daughter of the mountain; she is present in all your limbs. The three worlds are held in your hand as the trident, and in your three eyes dwell the three sacred fires.” They saw all creation within him: “In your matted hair are contained all the oceans, the great mountains, and all the rivers. The moon and supreme knowledge reside in you, O God, though those with faulty vision cannot perceive this.” They praised his many forms: “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.” The gods, seeking their own welfare, declared: “These leaders of the gods praise you and not another. Therefore, O Ornamented with Ashes, be gracious to us. Lord of the universe, Rudra, we bow to you; protect us.” Moved by their devotion, the great ascetic spoke. Rudra, Lord of creatures, addressed the gods calmly: “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 the gods, with Brahmā at their head.” Rudra assured them: “I grant you a commander of the army, O gods; be free from distress. There will be a future, ancient one, who will be the leader of yogis, beyond thought.” Having spoken, Hara dismissed the gods and stirred the power residing in his own body, intent upon bringing forth a son. As his power was agitated, a son arose, shining like fire and the sun, bearing his innate power and endowed with singular knowledge. This son’s origin was manifold and established in various forms; in many different ages, he would be the commander of the gods’ army. The deity who abides in the body is called ‘Ego,’ and according to necessity, that very god becomes the commander of the army. At his birth, Brahmā himself, accompanied by all the gods, worshipped Śiva, the Lord of creatures. The gods, sages, and perfected beings honored the commander of the army with a boon. Pleased, he spoke to the gods, asking for a companion for play. Hearing this, the great Lord said: “I give you a rooster as a plaything, and also two attendants named Śākha and Viśākha. O Kumāra, you shall be the leader of spirits and the commander of the gods’ army, O Lord of the gods.” Thus, the god and all the gods praised Skanda, the commander of the army, with words of blessing: “O Lord, son of the great Lord, become the commander of the divine armies, O six-faced one, Skanda, Lord of the universe, bearer of the cock-banner, O son of Fire! O subduer of trembling, Lord of Kumāras, Skanda, conqueror, destroyer of Krauncha, son of the Krittikas, born of the Mothers! O foremost among the lords of spirits and planets, son of Fire, of delightful appearance, son of the Lord of the great elements, O three-eyed one, salutations to you!” Thus praised by the gods, the son of Bhava grew, wondrous to behold, shining like twelve suns, his radiance scorching even the three worlds. Prajāpāla then asked: “How do you call him the son of the Krittikas, the guru of the gods, the son of Fire, and the son of the Mothers?” Mahātapā explained: “In the first Manvantara, as I have described his origin, so too was the Lord praised by those who perceive the subtle. The Krittikas, Fire, other mothers, and Girijā were the causes of Guha’s birth in his twice-born incarnation.” He continued: “Thus, O best of kings, I have explained to you, as you asked, the secret of self-knowledge, the nectar, and the origin of ego. Skanda himself is the great god, destroyer of all sins; to him, the grandsire gave the sixth lunar day at his consecration.” Mahātapā declared the fruits of devotion: “Whoever, with controlled mind, regularly recites this hymn desiring its fruit—though childless will obtain sons, though poor will obtain wealth; whatever a person desires in his mind, that he attains. And whoever recites this hymn of Kārtikeya, in his house the welfare and health of sons will prevail.” Prajāpāla then inquired further: “O twice-born one, how does the body take form from light? Remove this doubt of mine, O best of the twice-born, as I bow to you.” Mahātapā replied: “That self, the single, eternal power of knowledge, when it desired a second, then, remaining in itself, it blazed forth. That which is called the Sun, shining, the radiant energies of that great soul, becoming agitated, illuminate the three worlds. In him all the gods, siddhas, and hosts, along with the great sages, are contained; therefore, O Lord, the Sun is praised as the source. From that swiftly moving, agitated radiance, a body arose; thus, separately, he is called Ravi by those who expound the Vedas. Illuminating all the worlds, since he rises in the sky, he is called Bhāskara, and, due to his brilliance, Prabhākara. He is called Divākara because he causes the day to be called ‘day’; and, as the origin of all the worlds, he is therefore called Āditya. From him the twelve suns arose, each with their own radiance; yet he is always recognized as the foremost among them all. Seeing that Supreme Lord pervading the universe, the gods dwelling within him emerged and sang his praise.” Thus, the story unfolds, revealing the glory of Śiva, the birth of Skanda, and the mystery of creation’s light, all honored by the gods and sages through their hymns and devotion.