Once, a time came when the gods and demons, who had long been at odds, resolved to let go of their past hostilities. They understood that true happiness could not be found in enmity—not even for the sake of ruling the three worlds or attaining liberation. Only by freeing themselves from hatred could they find joy. With this spirit of reconciliation, the gods and demons became pleased with one another, joined together in harmony, and set out to churn the ocean—the very abode of Varuṇa. United in purpose, they used Mount Mandara as their churning rod and the great serpent Vāsuki as the rope. Together, all the gods and demons began the mighty task of churning the ocean. As their efforts continued, the sacred nectar, so beloved by the gods, finally arose from the depths. When the pure nectar was obtained, the assembled gods and demons spoke among themselves: “Let us return to our own abodes, for our task is accomplished and our fatigue spent. Let everything be divided equally, each according to what is proper. When all are gathered at the auspicious moment, O best of gods, let the sacred nectar be distributed.” With these words, the Daityas, Dānavas, and Rākṣasas departed. As soon as the hosts of Daityas had left, the gods gathered together for counsel. By divine arrangement, their adversaries had gone, and the gods said to one another, “The nectar must never be given to our enemies under any circumstances.” Bṛhaspati, the wise preceptor, agreed, and spoke to the gods: “They do not know as the wicked do; therefore, drink the nectar accordingly. This is the prescribed counsel for the defeat of enemies. The wise in policy declare that enemies must be wholly distrusted and hated. They are not to be trusted, nor confided in, nor made partners in counsel. If nectar is given to them, they will become immortal. Should the Daityas, our foes, gain immortality, we shall never be able to defeat them. Therefore, the nectar must not be given to them.” Having deliberated thus, the gods turned again to Bṛhaspati and asked, “Where shall we go? Where should the ritual be performed? Where shall we drink, and where shall we stay? Tell us, O Bṛhaspati, just as it is.” Bṛhaspati replied, “Let the immortals go to Brahma and ask him about the supreme course, for he is the knower, the speaker, the giver, and the grandsire.” Hearing these words, the gods came before Brahma, bowed to him, and reported all that had transpired. At the command of the gods, Brahma then went with them to Hari (Vishnu). Everything was told to Vishnu and to Shambhu (Śiva), the destroyer of poison. Thus, Brahma, Vishnu, and Shambhu, together with the gods, Gandharvas, and Kinnaras, journeyed to the cave of Mount Meru, all unknown to the demons. There, Hari was appointed as the protector, and the gods stood ready to drink the Soma. Among them, Aditya was recognized as worthy to partake of Soma, while the others were not. Soma then gave the nectar to the givers, with the wielder of the discus, Vishnu, standing guard. The Daityas, Dānavas, and Rākṣasas remained unaware of these events. All except for Rahu, the wise son of Simhika, who took on the form of a god and slipped in among the Maruts to drink the Soma. Disguised and holding a drinking vessel, Rahu was recognized by the Sun, who quickly informed Soma of the Daitya’s deception. Soma, nevertheless, gave the nectar to Rahu, who had disguised himself as a god, and then reported the matter to Vishnu. Vishnu, raising his discus, swiftly severed the head of the Daitya who had drunk the nectar. But, O child, the head—having tasted the nectar—became immortal. The body, now separated from its head, fell to the earth, landing on the southern bank. O tiger among sages, the body shook the earth near the Gautami, and, touched by the nectar, it too became wondrously immortal. The body yearned for the head, and the head for the body—both now immortal, and thus the Daitya became exceedingly powerful. When the head rejoined the body, he began to devour all the gods. Alarmed, the gods gathered together in great agitation and approached Shankara (Śiva), pleading, “O best of gods, destroy the Daitya’s body lying on the earth; you are the ocean of compassion, the protector of those who seek refuge. Do this, so that the Daitya’s body may not be joined with the head.” Then the Lord sent forth his supreme power—the goddess who is his very essence—accompanied by the Mothers, the protectresses of the worlds. The goddess, bearing the Lord’s weapon and endowed with his might, went to the place where the body lay upon the earth, intent on devouring it. The gods comforted her and left only the head upon Mount Meru; the goddess’s body remained there, and she fought for many years. There, Rahu spoke to the gods: “Having pierced my body before, the finest essence remains here; let it be drawn out from the body. If the supreme, excellent nectar is separated from the body, it will instantly be reduced to ashes. Let this be done first.” Hearing Rahu’s words, all the enemies of the demons were pleased and anointed him, saying, “You shall become the planet among the planets, filled with joy.” By command of the gods, the goddess power, called Īśvarī, pierced the demon lord’s body, endowed with the power of the gods. She swiftly extracted the supreme, excellent nectar and placed it outside. Then Ambika, she who is called Kālarātrī and Bhadrakālī, of great might, began to devour that body. The supreme essence, the best of all essences, she placed there. That supreme essence, thus placed, flowed forth and became a river; the drawn-out nectar, she did not consume, but left it there, allowing it to flow.