The gods, troubled by the demon Tāraka who could not be defeated by any ordinary means, sought guidance from Brahmā, the lotus-born creator. Brahmā explained that Tāraka had cunningly asked for a boon: he could only be slain by a child just seven days old. Such a child, Brahmā revealed, would be born from Śaṅkara, Lord Śiva himself. Yet, there was a problem. The slayer of Tāraka, radiant as the sun, would indeed be born from Śiva—but at that time, Śiva was without a wife. Brahmā reminded the gods that Śiva’s hand is always extended in blessing, ever ready to grant boons to the goddess. It was destined that the daughter of Himāchala, the snowy mountain, would become the goddess, and from her union with Śiva, a great son would be born in the forest, just as fire emerges from wood. This goddess would give birth to the mighty child, and upon his arrival, Tāraka would be overcome. Brahmā assured the gods that this was the means he had devised, and so it would happen. After Tāraka’s defeat, any remaining power of the demon would also be destroyed. He urged the gods to wait patiently, with peaceful minds. Thus instructed by Brahmā, the gods bowed to him with reverence and departed. Left alone, Brahmā, the grandsire of the worlds, spent the night recalling the previous birth of his own daughter. In the quiet of the night, the divine Night herself approached Brahmā. Seeing her alone, he spoke to her, radiant as she was. “O radiant one,” Brahmā said, “a great task for the sake of the gods has arisen, and it must be accomplished by you. Listen to my determination. There is a demon king named Tāraka, the banner of the Daityas, undefeated by any foe. For his destruction, the blessed Lord Śiva will beget a son. This son will be Tāraka’s destroyer. Śiva’s wife was Satī, the daughter of Dakṣa, but angered for another reason, she left her body. She will be born again as the daughter of the snowy mountain, destined to benefit the worlds.” Brahmā continued, “Separated from her, Hara—Śiva—will see the three worlds as empty. He will practice intense austerities in a cave of the snowy mountain, a place frequented by accomplished sages, and wait there for her rebirth. From the intense austerities of both Śiva and the goddess, a mighty son will be born, who will destroy Tāraka. When she is born, this goddess, though radiant, will have little awareness. She will long deeply in separation, yearning for union with Hara. Their union will come only after severe austerities.” Brahmā foresaw that even after their union, a slight quarrel of words might arise between them, causing further doubt regarding Tāraka’s fate. Therefore, he instructed the goddess Night, “When they are united, you must create an obstacle to their enjoyment, so that events unfold as I have described. Enter the womb of that mother, delighting her with your own form. Then, as Śiva departs playfully, he will rebuke the goddess, and Satī, angered, will again undertake austerities for the same reason.” Śiva would then beget a son adorned with the radiance of his beloved, who would surely be the slayer of the enemies of the gods. Brahmā added, “You too, O goddess, must slay the demons who are unconquerable in this world, until Satī attains the collection of virtues that transmigrate with the body. Until that union is complete, you will not be able to slay the demons. When this is done, having performed austerities, you will become the agent of both creation and destruction.” “When the vows are completed and the goddess becomes Umā, then Śailajā, the daughter of the mountain, will naturally assume her own form. Your own body, too, will become a natural part, a single portion, united by a share of form within Umā. O bestower of boons, the world will worship you as Ekānaṃśā, with many forms and distinctions, you who pervade all and fulfill desires.” Brahmā went on to praise the goddess Night, “The knowers of Brahman will call you Gāyatrī, whose face is Oṃkāra. Kings of great might will honor you as the embodiment of power and majesty. You are called Bhū, the mother of peoples, and worshipped as Śaivī by the Śūdras. Among sages, you are forbearance, unshaken; among the disciplined, you are compassion. You are the great collection of means, the policy of those skilled in discernment, the discernment of wealth, and the striving in the hearts of the living.” He continued, “You are liberation for all beings, the path for all embodied ones. You are fame among the renowned, and the very form of all embodied creatures. You are delight for the passionate, joy for those who behold with happiness, beauty for the adorned, and peace for those burdened by sorrow. You are delusion among all forms of knowledge, the goal for those who perform sacrifices, the great shore for the oceans, and playfulness for those who delight in sport. You are the coming-into-being of things, the sustainer of worlds, Kālarātri, destroyer of endless worlds. You are the night that brings the joy of beloved embraces. Thus, O goddess, you are worshipped in the world in many and various forms. Those who praise or worship you, O bestower of boons, will surely obtain all desires—of this there is no doubt.” Having received these words, the goddess Night, with palms joined in humility, replied, “So be it,” and swiftly departed to the supreme house of Himavat, the snowy mountain king. There, in a magnificent palace with walls of jewels, she saw Menā, whose face was as lovely as a pale lotus. Menā’s face was slightly dark, and she bent under the weight of her full breasts, adorned with potent herbs and attended by the queen of mantras. For protection, she bore a golden, jeweled serpent, and the palace was illuminated by the light of many gem-lamps, shining with the splendor of the great worlds.