With powerful might, he struck down Vritra and Kujambha with his foot, and with his fist, he felled Bala. Then Andhaka, eager for battle, rushed forward to confront the Lord of Waters. He cast a noose and seized his mace, hurling it fiercely at the Lord of Waters. With remarkable speed, Andhaka plunged into the depths of the ocean, where he crushed the army of the gods. At that moment, Maya, the great-armed and mighty craftsman among the Dānavas, approached. Śambara, wielding his spear, struck Maya at the throat and seized him by force. Both Maya and Śambara blazed like fire, the spear lodged in Śambara’s throat flaring with intense heat. It was as if a maddened elephant, attacked by a lion in the forest, bellowed in pain. Witnessing this, voices cried out, “Ah! What is this? By whom in battle have Maya and the Dānava Śambara been defeated?” They warned, “Protect yourself! No one else can withstand the fire god at the forefront of battle.” Raising his iron club with great force, Andhaka charged at the fire god, shouting, “Stop! Stop!” He tore the club from the earth and smashed it down, then approached Agni, the fire god. Struck, Agni released Śambara and swiftly rushed at Andhaka. But struck by the lord of the Daityas, Agni fled in fear from the battlefield. The valiant Andhaka struck down with his arrows all those who turned their backs on the field of battle. Honored by the foremost among the Daityas, Andhaka then approached the earth. Together with the Apsarases, they journeyed to the netherworld to serve, and there they dwelled. Now, when the sun was cast down to the earth, questions arose: where and in what places did this happen? For what reason was the sun cast down from the sky by Bhāskara? As Svayambhū himself has spoken, O sinless one, I shall recount it as I have heard. His son, greatest in virtue, was then born as Sukeśa. He granted Sukeśa invincibility and immunity from being slain even by enemies. Sukeśa delighted always with the night-dwellers, steadfast on the path of righteousness. There, he beheld the hermitages of sages whose souls were purified. He asked them, “Let your honors tell me; I do not command you. By what is one honored among the virtuous, and by what does he attain happiness?” The sages spoke, having considered what is best, both in this world and the next: “Whatever brings the highest good, O hero, both here and hereafter, and is imperishable—whoever relies on that among the virtuous is honored by it and becomes happy. That by which even the gods and others do not fall—let that be declared.” They explained, “The knowledge of self-study and the Vedas, and devotion to the worship of Viṣṇu, are said to be such. Understanding of the treatises on ethics and devotion to Hara are also cited. Steadfastness in self-study and knowledge of Brahman is attained through both of these, as well as through devotion. In Sarasvati, devotion is steadfast; the Gandharva path is said to be righteousness. For the Vidyadharas, this is righteousness, and in Bhavani, it is solely devotion. Skill in all crafts is considered the righteousness of the Kimpurushas. Everywhere, acting according to desire is regarded as the ancestral righteousness. Through discipline, understanding of righteousness is attained; this is called the righteousness of Artha. Non-miserliness, effortlessness, compassion, non-violence, forgiveness, and self-restraint—in Shankara, Bhaskara, and Devi, this is known as human righteousness.” Thus, the sages revealed the paths of virtue and happiness, guiding Sukeśa and all who seek the highest good.