He, the great Lord, created beings in his own likeness—equal in form, brilliance, strength, and knowledge. They were tawny in hue, armed, with matted locks, and their bodies shone with a red radiance. He made them remarkable in every aspect: golden-haired, fierce in their gaze, bearers of skulls, and possessing vast and wondrous forms. They could manifest all shapes and also reveal their true nature. Among them were charioteers, those clad in animal hides, warriors armored for battle, shield-bearers, and beings with hundreds and thousands of arms. These divine entities dwelled both on earth and in the sky. Some had massive heads, eight fangs, double tongues, and three eyes. They partook of food and flesh, drank clarified butter and soma, and were fierce guardians with blue throats and upward-flowing seed. They consumed offerings, were learned in sacred law, righteous, and adorned with sacred grass. They moved in various ways—some sitting, some running—numbering in the thousands, each composed of the five elements. Among them were teachers, reciters, mutterers, and those absorbed in yoga. Some were smoky, others blazing, all roaring with exceeding radiance. Aged and wise, they were devoted to Brahman and blessed with auspicious appearances. Many had blue necks, a thousand eyes, and infinite patience. Invisible to ordinary beings, they were great yogis endowed with immense energy. They wandered, charged, and leaped in their thousands. Thus, he created the Rudras—the best of gods—who never tired. Upon witnessing these fierce beings, Brahma approached the great Lord and said, “O god, do not create such beings with such terrifying eyes. Beings equal to yourself should not be made. Salutations to you. Create other beings, and may it be well. These beings are bound up with death and will not be able to carry out their duties, for death is inherent in them.” Hearing this, the great Lord replied, “I will not create beings afflicted by death and old age. May it be well with you; I remain as I am. You, Brahma, create the beings.” He then declared, “These beings whom I have created—strange, blue-red in hue—are thousands upon thousands, issuing forth from myself. They shall be known as the Rudras, mighty gods spread throughout the earth, the sky, and all directions.” He continued, “Those who perform sacrifices, united with the essence of the hundred Rudras, shall partake of the sacrificial offerings along with all the hosts of gods. The gods who arise in the different eras of the Manus, being worshipped together with the Rudras, shall remain until the end of the age.” Thus addressed by the wise Mahadeva, Brahma, lord of creatures, bowed in reverence and joyfully replied, “So be it; may there be good fortune as you have declared, O mighty one.” With Brahma’s approval, all things thus came to be. From that time onward, the Lord of the gods ceased creating beings; established in steadfastness, with his seed held upward, he remained unmoved until the dissolution of all beings. Because he proclaimed, “I remain established,” he is remembered as Sthāṇu—the steadfast one. This god, the great radiant one, shone like the sun. By his own will, he appeared in a form half-woman and half-man, blazing with energy like fire. He divided himself into two: one part became woman, the other man. The Supreme Lord remained thus, with one half as eleven, and she who was his other half—the most illustrious—was half the body of Shankara. She, previously mentioned as the great goddess, now became Sati upon earth, worshipped long ago by Daksha for the welfare of the worlds. For a certain purpose, Shambhu said to her, “Divide yourself—let your right side be white, your left side black.” Thus addressed, she became twofold, white and black. Her many names are as follows: Svāhā, Svadhā, Mahāvidyā, Medhā, Lakṣmī, Sarasvatī, Satī, Dākṣāyaṇī, Vidyā, Icchāśakti, and Kriyātmikā. She is also known as Aparṇā, Ekaparṇā, Ekapāṭalā, Umā, Haimavatī, Kalyāṇī, and Ekamātṛkā. Further, she is called Khyāti, Prajñā, Gaurī, Gaṇāmbikā, Mahādevī, Nandinī, and Jātavedasī. Due to her division of forms, she is also Sāvitrī, the bestower of boons, pure and renowned as the purifier of the worlds. She is Ājñā, Āveśanī, Kṛṣṇā, Tāmasī, Sāttvikī, Śivā, Prakṛti, Vikṛtā, Raudrī, Durgā, Bhadrā, and Pramāthinī. She is Kālarātrī, Mahāmāyā, Revatī, Bhūtanāyikā—these are her names at the end of Dvāpara. She is also Gautamī, Kauśikī, Āryā, Caṇḍī, Kātyāyanī, Satī, Kumārī, Yādavī, Devī, Varadā, and Kṛṣṇapiṅgalā. She is adorned with sacrificial grass, bearer of the trident, supremely devoted to celibacy, sister of Mahendra and Upendra, and on the banks of the Dṛṣadvatī river, she holds a single trident. Unconquered, with many arms, bold, riding a lion, she is the slayer of Śumbha and other demons, and the great subduer of the buffalo demon. Infallible, dwelling on the Vindhya mountains, mighty, and leader of the divine hosts—these are her many names, each in due order. These names of Bhadrakālī, as spoken, bestow complete fruit. For those who recite them, there is no sin. Whether in the forest, on a mountain, in a city, or at home, one should employ this protection—whether in water or on land. Especially in places of fear—be it tigers, crocodiles, or thieves—and in all kinds of danger, one should recite the goddess’s names. When children are afflicted by spirits, planets, ghosts, or diseases, this protection should be applied for them. Of the great goddess, two portions are proclaimed: wisdom and prosperity. By these, thousands of goddesses pervade the entire world.