As Brahmā sat upon the lotus, he was confronted by two mighty demons, Madhu and Kaitabha, whose eagerness for battle shone in their faces. Seeing him, they became joyful and called out, “O virtuous one, grant us a fight!” They challenged him further: “If not, abandon this lotus and depart wherever you wish without delay. If you are powerless, what right have you to this auspicious seat? This place is meant for heroes; why are you afraid? Leave at once!” Hearing their harsh words, the Lord of creatures became anxious. Faced with these powerful adversaries, the ascetic pondered deeply, worrying over what he should do. He stood immersed in concern, his mind searching for a solution. Sūta then explained: Seeing the two mighty demons, Brahmā considered the four means of resolving conflict—conciliation, gifts, division, and force—being all-knowing in such matters. Yet he thought, “I do not truly know the strength of these two. When their power is unknown, it is not wise to engage in battle. If I offer praise to these wicked, intoxicated beings, my own weakness will surely be revealed. If my weakness is exposed, one of them will kill me. Neither gifts nor alliances are suitable now—how can I create division between them?” In this dire situation, Brahmā resolved, “Today I will awaken Viṣṇu, Janārdana, who sleeps on Śeṣa, the four-armed one of great might. He will be the remover of this distress.” With this thought, the lotus-born Brahmā, seated upon the lotus, sought refuge in Viṣṇu, the destroyer of sorrow, focusing his thoughts on the Lord. To awaken him, Brahmā began to praise Hari with auspicious words, addressing Nārāyaṇa, the Lord of the universe, who lay unmoving in yogic sleep: “O Hari, Lord of the distressed, Viṣṇu, Vāmana, rise up, Mādhava! Remover of devotees’ suffering, Hṛṣīkeśa, abode of all, Lord of the world! Inner ruler, immeasurable self, Vāsudeva, Lord of the world, destroyer of the wicked, single-minded, wielder of the discus and mace! All-knowing, Lord of all worlds, endowed with all powers, arise, arise, O Lord of gods, destroyer of sorrow, protect me! Supporter of the universe, wide-eyed one, whose fame and praise are holy to hear, source of the world, formless one, cause of creation, preservation, and destruction! These two great demons, O King, eager to kill and maddened by pride, do you not know, O support of all, how I have come into distress? If you neglect me, who am overwhelmed by great sorrow and have sought your refuge, O great Viṣṇu, then your role as protector will be without foundation.” Despite Brahmā’s earnest praises, the Blessed Hari did not awaken, being overcome by yogic sleep. Brahmā reflected, “Surely Viṣṇu, seized by some power, has fallen under the sway of sleep and does not awaken, though righteous; what shall I do now, afflicted as I am? Both these demons, intoxicated with pride and eager to kill, have come; what shall I do, where shall I go? I have no refuge anywhere.” Having thus reflected and come to a decision, Brahmā fixed his heart in single-pointed concentration and turned his praises to Yoga-Nidrā, the divine power of sleep. He considered, “This power alone is capable of protection, by whom even the insentient Viṣṇu has been rendered motionless. Just as one without life does not perceive qualities such as sound and the like, so too does Hari, his eyes closed in sleep, perceive nothing. Though praised in many ways, he does not abandon sleep; I think sleep is not under his control—rather, he is subdued by sleep. Whoever falls under the power of another surely becomes that other's servant; therefore, this Yoga-Nidrā is the mistress of the lord Hari. By whom even the lord of Lakṣmī, born of the ocean, is subdued—surely this entire world is brought under control by the Divine Lady. I, Viṣṇu, Śambhu, Sāvitrī, also Lakṣmī and Umā—all of us are under her power; there is no doubt about this. Even Hari lies powerless, just like any ordinary person; when he is overcome by her, what need is there to speak of other great souls? Today I praise Yoga-Nidrā, by whom Janārdana is released and the eternal Vāsudeva will accomplish battle.” With this resolve, Brahmā, seated on the lotus stalk, began to praise Yoga-Nidrā, who was abiding on the limbs of Viṣṇu. He addressed her with reverence: “O Goddess, you are indeed the cause of this universe—this I have learned from all the words of the Vedas, O Mother. Even Viṣṇu, the creator of discernment in all worlds, today has been rendered subject to sleep, O Supreme Person. Who knows, O Mother, your play of delusion and wonder? I am bewildered, and even this Hari lies powerless. When you, who dwell in the minds of all beings, are thus, even the wisest among countless gods cannot comprehend you, O qualityless One. “The Sāṃkhyas speak of Puruṣa and of you as Prakṛti, devoid of consciousness, yet the doer of the world. How is it that you, being such, have established the abode of the world, bereft of consciousness, today? You enact the drama of the world, endowed with qualities, in manifold ways; no one knows the method of your actions. The groups of sages constantly meditate on you, imagining you as Sandhyā, O Bhavānī, with your qualities. You are always the intellect, the faculty of knowledge for all beings; you are ever the fortune that brings happiness to the gods, O Goddess. Likewise, you are fame, wisdom, steadfastness, beauty, faith, and love in all people, O Mother. “Beyond this, no proof has been attained by me, though I have passed through suffering and pondered with hundreds of arguments. Truly, you are the mother of all worlds, and it is seen here that Hari has been made to sleep by you. O Goddess, you are difficult to comprehend even for those learned in the Vedas; indeed, the Veda itself does not know you in your entirety. For the Veda itself arises from you, and all your deeds are directly manifest. Who among the wise on earth knows your entire conduct? Neither I, nor Hari, nor Bhava, nor the other gods. Nor are the sages or my own sons able to know; your greatness is truly unspeakable in all the worlds. “O Goddess, even when the learned recite the Vedas and perform sacrifices, if they do not invoke you with ‘Svaha,’ the gods do not receive their share in the offerings; you alone, even among the gods, are the giver of sustenance. O Blessed One, you were our first protector from the fear of the enemies of the gods, and now again you are the same; seeing the terrible Madhu and Kaitabha, I am afraid, O Goddess, granter of boons, and I have taken refuge in you.” Thus, Brahmā’s heartfelt praises rose to the Divine Lady, seeking her grace to awaken Viṣṇu and protect the worlds from the threat of Madhu and Kaitabha.