When the gods gathered before Brahmā, the Grandsire greeted them with concern, asking, “What brings you here, O foremost of the gods? Tell me, what is the reason for your coming?” The assembled deities bowed and replied, “O Lord of the world, we are all afflicted by the demon Andhaka. Protect us, O four-faced grandsire; we offer you our reverence.” Brahmā looked upon them with compassion and said, “O best of gods, I am unable to protect you from Andhaka. Let us go together to mighty Śarva, the great god, and seek refuge with him. Long ago, I granted Andhaka a boon: he would be invulnerable, unless his body touched the earth. Yet among all, only Rudra, the fierce destroyer, can slay that powerful one. Let us go to the Lord who dwells on Kailāsa.” Thus resolved, Brahmā led the gods to the abode of Bhava. When they arrived, Rudra welcomed them with due rites and turned to Brahmā, saying, “What is to be done, O gods, who have come into my presence? Speak your need, and I will fulfill it at once.” The gods pleaded, “Protect us, O Lord, from the powerful Andhaka, whose mind is wicked.” Even as they spoke, Andhaka himself appeared with a vast army, his fourfold forces arrayed for battle. He came intent on slaying Bhava and seizing his wife, the daughter of the mountain. The gods, startled by his sudden approach and struck by fear, quickly armed themselves and rallied behind Rudra. Rudra, in deep meditation, invoked the great serpents—Vasuki, Takshaka, and Dhananjaya—and transformed them into bracelets, a girdle, and a sacred thread for his divine form. At that moment, the demon king Nila, taking the shape of a mighty elephant, charged swiftly at Bhava, as formidable as Indra’s own mount. Nandi recognized the demon and alerted Virabhadra, who, assuming the form of a lion, leapt forth and struck Nila down. Tearing open the elephant’s dark hide, Virabhadra offered it to Rudra, who donned it as a garment, thus becoming known as the wearer of the elephant skin. Adorned in the elephant hide and shining with serpent ornaments, Rudra seized his terrible trident and, with his attendants, pursued Andhaka. A great and terrible battle erupted between the gods and the demons. Indra, the guardians of the worlds, Skanda the commander, and all the hosts of the gods joined the war. Witnessing the fierce conflict, the sage Narada hurried to Narayana and reported the great battle raging on Kailāsa. Hearing this, Janardana mounted Garuda, took up his discus, and flew to the battlefield to join the gods against the demons. Yet, even with Hari's arrival, the gods were overpowered and began to flee in dismay. Seeing his companions routed, Rudra himself advanced against Andhaka, and a hair-raising duel ensued. Rudra struck Andhaka fiercely with his trident, but wherever the demon’s blood touched the earth, countless new Andhakas sprang forth—fierce and innumerable. Astonished by this wonder, Rudra impaled Andhaka on his trident and began to dance, holding the demon aloft. Meanwhile, all the other Andhakas that arose were destroyed by the discus of the supreme lord Narayana. Yet from the demon’s blood and the frost, as he was repeatedly pierced by the trident, endless streams continued to flow. Enraged, Rudra’s anger blazed forth as a flame from his mouth, and from that fire emerged a goddess, whom the Yogis know as Yogeshwari. Simultaneously, other goddesses were created by Vishnu, Brahmā, Kartikeya, Indra, Yama, Varaha, and Vishnu himself, each bearing her own form. These goddesses were fashioned for the purpose of raising up the netherworld, and chief among them is Maheshwari. Thus, there arose eight mothers, each corresponding to a force within the body: desire, anger, greed, pride, delusion, envy, deceit, and malice. Desire is Yogeshwari; anger, Maheshwari; greed, Vaishnavi; pride, Brahmani; delusion is Svayambhu; envy is Kaumari and Indraja; deceit is the goddess with Yama’s staff; and malice is Varahi. By these goddesses, the demon’s blood was greatly drained, his illusion was destroyed, and Andhaka attained perfection. Thus, the nectar of self-knowledge was revealed. Whoever daily hears the auspicious origin of the mothers receives their protection everywhere, O king. Whoever recites their birth is blessed in this world and attains the realm of Shiva. The eighth lunar day was given to the mothers by Brahmā as their highest day; whoever worships them with devotion, offering bilva leaves, is granted welfare and health. At this point, Prajāpāla asked, “How did Māyā arise, and Durga, Katyāyani the auspicious, dwelling in the primordial field—how did they manifest separately?” Mahatapa replied, “Once there was a mighty king named Sindhudvipa, a portion of Varuna, who dwelt in the forest performing great austerity. He resolved that his son should be born for the destruction of Shakra, and thus, steadfast in his penance, he dried up his own body through his vows.