Troubled by thoughts of his family who had turned away from him, the merchant Samadhi sighed deeply and confessed his distress: “Because of them, I suffer so; yet what can I do, that my mind does not grow harsh toward those who show me no affection?” At that time, the sage Markandeya continued his account: “Then, O brahmin, both the merchant and that noble king—each burdened by sorrow—came together to approach the wise sage. With proper reverence, they greeted him as was fitting, and, once seated, began to converse. The king spoke first, his voice heavy with longing: ‘Revered one, I wish to ask you something—please explain this to me: what is it that causes my mind to suffer so, tossed about by its own impulses? Even after losing my kingdom, I still feel possessiveness for every part of it; though I know better, I am like one who is ignorant. O best of sages, what is this strange state? And this merchant, too—he has been deceived by his sons, abandoned by his wife and servants, forsaken by his own people—yet his heart remains bound to them. Thus, both he and I are deeply afflicted; though we see the faults in these attachments, our minds are drawn again and again by them. So what is this delusion, O greatly fortunate one, that arises even in the wise? Why does this blindness of discernment, this folly, occur in me and in him?’ The sage replied with gentle wisdom: ‘Knowledge exists in all living beings, within the range of their senses, O greatly fortunate one, but the objects of sense appear to each as distinct. Some creatures are blind by day, others by night; some see equally well both day and night. Humans are indeed knowledgeable, but they are not alone in this; all creatures—animals, birds, and beasts—possess knowledge, too. What knowledge humans have, animals and birds also possess, and what they have, humans share as well—there is a similarity in both. Yet, even with knowledge, look at the moths: though tormented by hunger, out of delusion they rush into flames, unable to escape destruction. In the same way, O tiger among men, humans are attached to their children out of desire; out of greed, they seek reciprocation. Do you not see this? Still, people are cast into the whirlpool of attachment and the pit of delusion by the power of the great Māyā—the force that sustains worldly existence. Therefore, do not be surprised; for it is the Yogic Sleep of the Lord of the world, the great Māyā of Hari, by which the world is bewildered. Even the minds of the wise are forcibly drawn by that Goddess, the Blessed One, and the great Māyā bestows delusion. By her, this entire universe, both moving and unmoving, is projected; when she is pleased, she grants boons and becomes the cause of liberation for people. She is the supreme knowledge, the eternal cause of liberation; she is also the cause of bondage in worldly existence, and the sovereign of all sovereigns.’ Hearing this, the king asked with deep curiosity: ‘O revered one! Who is that Goddess called Mahāmāyā, whom you speak of? How was she born, and what are her deeds, O twice-born? What is her nature, what is her form, and whence did she arise? I wish to hear all this from you, O knower of Brahman.’ The sage replied: ‘She is eternal, the very embodiment of the universe, and by her all this is pervaded; yet, her origin is manifold—listen as I recount it. Whenever she appears for the accomplishment of the gods’ purposes, she is said to be born; yet she is always called eternal in the world. Once, at the end of a cosmic cycle, when Viṣṇu spread out his Yogic Sleep upon the world turned into a single ocean, the Blessed Lord rested upon the serpent Śeṣa. Then, from the dirt of Viṣṇu’s ears, two fierce demons—Madhu and Kaiṭabha—arose, intent on killing Brahmā. Brahmā, the lord of creatures, seated in the lotus that sprang from Viṣṇu’s navel, saw those two fierce demons and Janārdana lying asleep. With a focused heart, he praised that Yogic Sleep, dwelling in the eyes of Hari, seeking to awaken Hari. Brahmā sang praises: ‘O Lady of the universe, O sustainer of the world, O cause of preservation and destruction, O blessed Sleep of Viṣṇu, O incomparable radiance of the Lord! You are Svāhā, you are Svadhā, you are indeed the Vaṣaṭ call, the essence of all sounds; you are nectar, O eternal imperishable one, established as the threefold measure. You are eternally established as the half-measure, which is especially unutterable; you alone are the twilight, the Sāvitrī, O Goddess, the supreme mother. By you, all is sustained; by you, this world is created; by you, it is protected, O Goddess, and by you, it is always dissolved. In creation, you are the form of creation; in preservation, the form of preservation; likewise, at the end, you are the form of dissolution, O embodiment of the universe. You are the great knowledge, the great illusion, the great wisdom, the great memory; you are also the great delusion, the great goddess, and the supreme sovereign. You are the primal nature of all, manifesting the three qualities; you are the night of time, the great night, and the dreadful night of delusion. You are fortune, you are sovereignty, you are modesty, you are intelligence marked by understanding; you are shame, nourishment, contentment, peace, and forbearance as well. You wield the sword, the spear, you are fierce, you carry the mace and the discus; you bear the conch, the bow, arrows, the slingshot, and the iron club as weapons. You are gentle, more gentle than all the gentle ones, supremely beautiful; you alone are the highest among the transcendent and the non-transcendent, O supreme goddess. Whatever exists anywhere, whether real or unreal, O essence of all, the power of all that is you—so what praise can be offered to you? By you, even the creator, the sustainer, and the devourer of the world is overcome by sleep; who then, O goddess, is able to praise you here? Vishnu, the one who takes form, and the great lord Ishana, are made to act by you; therefore, who could be capable of praising you?’ Thus did Brahmā extol the Goddess, the great Mahāmāyā, whose wondrous power pervades and bewilders the universe, binding even the wise and yet, when pleased, granting liberation itself.