Listen now to the wondrous tale as revealed in the ancient scripture. It is true that human beings possess knowledge, but this is not unique to them alone; for all creatures—animals, birds, and beasts—are endowed with knowledge as well. The understanding that humans have is also found among the animals and birds, and what they possess, humans share—there is a profound similarity in the awareness of all living beings. Yet, consider this: even with knowledge, see how the moths behave. Though tormented by hunger, out of delusion they hurl themselves into flames, unable to escape their destruction. In much the same way, O tiger among men, humans are bound by attachment to their children, driven by desire; and out of greed, they seek reciprocation for their affections—do you not see this? Despite their awareness, people are tossed into the swirling currents of attachment and the deep pit of delusion, all by the power of the great Māyā, the cosmic illusion that sustains worldly existence. Therefore, let there be no surprise in this, for it is the Yogic Sleep of the Lord of the universe; this is the great Māyā of Hari (Vishnu), by which the world is bewildered. Even the minds of the wise are drawn irresistibly by that Goddess, the Blessed One, as the great Māyā bestows delusion upon all. By her, this entire universe—both moving and unmoving—is projected; and when she is pleased, she grants boons and becomes the very cause of liberation for people. She is the supreme knowledge, the eternal cause of release; yet she is also the cause of bondage in worldly existence, sovereign above all sovereigns. Hearing this, the king asked, “O revered one! Who is that Goddess called Mahāmāyā, of whom you speak? How was she born, and what are her deeds, O twice-born sage? What is her nature, what is her form, and whence did she arise? I wish to hear all this from you, O best of those who know 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 and I shall tell you. Whenever she appears for the accomplishment of the gods’ purposes, she is said to be born; yet in truth, she is always called eternal in the world. Once, at the end of a cosmic cycle, when Vishnu spread out his Yogic Sleep upon the world that had become a single ocean, the Blessed Lord lay resting upon Śeṣa, the great serpent. Then, from the dirt of Vishnu’s ears, two fierce demons arose—Madhu and Kaiṭabha—intent on killing Brahmā. Brahmā, the lord of creatures, sat upon the lotus that grew from Vishnu’s navel. He saw the two terrible demons approaching, and Janārdana (Vishnu) lying asleep. With a concentrated heart, Brahmā praised that Yogic Sleep, the great Goddess dwelling in the eyes of Hari, in order to awaken him. Brahmā said: ‘O Lady of the universe, O sustainer of the world, O cause of preservation and destruction, O blessed Sleep of Vishnu, O incomparable radiance of the Lord! You are Svāhā, you are Svadhā, you are the Vaṣaṭ call and the essence of all sounds; you are nectar, O eternal imperishable one, established as the threefold measure. You are eternally the half-measure, 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, 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 and 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 behind all is you—so what praise can be offered to you? By you, even the creator, the sustainer, and the devourer of the world are 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 praised by your own magnificent powers, O goddess, bewilder these two unassailable demons, Madhu and Kaitabha. Let the lord of the world, Achyuta, be quickly awakened, and let awareness be brought to him, so that he may slay these two great demons.’ Thus, at that time, praised by the creator, the dark goddess appeared there for the purpose of awakening Vishnu to slay Madhu and Kaitabha. Emerging from the eyes, mouth, nose, arms, heart, and chest of Brahmā, the one of unmanifest birth, she became visible. Then, released by her, the lord of the universe, Janārdana, rose from his serpent couch on the single ocean and beheld those two demons. Madhu and Kaitabha, evil-minded and exceedingly powerful, with eyes red with anger, intent on killing Brahmā, were brimming with energy. Then the blessed Hari rose up and fought with them, armed only with his own arms, for five thousand years. Those two, intoxicated by their immense strength and deluded by the great illusion, said to Keshava, ‘Choose a boon from us.’ The Blessed Lord replied, ‘You two are pleased with me—let both of you be slain by me today. What other boon is needed here? This alone is my wish.’ Then, realizing they had been deceived, and seeing the whole world composed of water, those two were addressed by the lotus-eyed Lord. Thus unfolds the mystery and majesty of Mahāmāyā, the great Goddess, whose power moves gods and demons alike, and whose grace alone can grant both bondage and liberation.