The gods, troubled by the growing power of the demons, approached the supreme Lord Rudra with a heartfelt plea. “O Lord of the gods,” they said, “grant us a commander for our armies, one who can bring about the destruction of the demons. This alone will benefit us, with Brahmā at our head.” Rudra, compassionate and mighty, reassured them: “I grant you a commander of the army, O gods. Be free from distress. In the future, there will arise an ancient and supreme being, a leader of yogis, beyond all thought, who will serve as your commander.” Having spoken thus, Hara dismissed the gods and, for the sake of a son, stirred the divine power residing within his own body. From this agitation, a brilliant son was born—shining like fire and the sun, endowed with innate power and extraordinary knowledge. His origins, O king, are manifold and manifest in many forms across different ages; time and again, he becomes the commander of the gods’ army. This deity, who abides within the body, is called ‘Ego.’ According to necessity, that very god assumes the role of the commander of the army. When this wondrous being was born, Brahmā himself, accompanied by all the gods, worshipped Śiva, the Lord of creatures. The gods, sages, and perfected beings honored the new commander with boons, and the satisfied son spoke to the gods, expressing his wish for a companion in play. Hearing his request, the great Lord Śiva replied, “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 gods and Śiva praised Skanda, the commander, with words of adoration. The gods sang, “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, son of Fire! O subduer of trembling, Lord of Kumāras, Skanda, who follows the planets that afflict children, 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, becoming wondrous to behold, shining with the brilliance of twelve suns, his radiance scorching even the three worlds. Prajāpāla then asked, “How is he called the son of the Krittikas, the guru of the gods, the son of Fire, and the son of the Mothers?” Mahātapā replied, “In the first Manvantara, as I have described his origin, so too was the Lord praised by the gods who perceive the subtle. The Krittikas, Fire, other mothers, and Girijā were all causes of Guha’s birth in his twice-born incarnation.” Thus, O best of kings, the secret of self-knowledge, the nectar, and the origin of ego have been explained to you. Skanda himself is the great god, destroyer of all sins; to him, the grandsire Brahmā gave the sixth lunar day at his consecration. Whoever, with a controlled mind, regularly recites this hymn with devotion, though childless, will obtain sons; though poor, will obtain wealth; whatever a person desires, that they attain. And whoever recites this hymn of Kārtikeya, the welfare and health of sons will prevail in their house. Prajāpāla then inquired, “O twice-born one, how does the body take form from light? Remove this doubt of mine.” Mahātapā answered, “That self, the single, eternal power of knowledge, when it desired a second, blazed forth, remaining in itself. 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, 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’; as the origin of all the worlds, he is called Āditya. From him, the twelve suns arose, each with their own radiance, yet he is always recognized as the foremost among them. Seeing that Supreme Lord pervading the universe, the gods dwelling within him emerged and sang his praise: “You are the ancient source of the world; you consume the worlds with your relentless fire. O Lord, now arisen, bring peace—do not scorch the realms of the gods, O witness of all deeds. Your radiance, O Sun, spreads everywhere, blazing forth as the Yajurveda commences; your fierce chariot wheel, divine in form, is called Time and dispels darkness. The sages declare that the sun, the first of the gods, is the essence of all that moves and does not move. Varuṇa and Yama embody the power of the grandsire, and you are both past and future. You dispel darkness, honored by the celestial realms; the ancestors say, ‘Proceed to peace.’ You are known through Vedānta, invoked in sacrifices, and truly you are Viṣṇu, O Lord. Protect us, O auspicious one, do not overpower us.” Thus addressed, the Sun assumed a gentle form, his radiance soothing the gods. All their burning was pacified, and on the seventh day, the Sun took form on earth. Whoever worships the Sun with devotion in this way, to him Bhāskara grants the desired fruit. Thus, O King, you have heard the ancient account of the Sun. Now, listen to what happened in the first Manvantara. Long ago, there was a powerful demon named Andhaka on earth, endowed with a boon from Brahmā. He brought all the gods under his control, and because of him, the gods—though mighty—abandoned Mount Meru in fear. Terrified by Andhaka’s power, they sought refuge with Brahmā.