As Rudra advanced swiftly, the gods, shaken by the force of the lord of the gods, hurriedly armed themselves and rallied behind him. Rudra, in deep meditation upon Vasuki, Takshaka, and Dhananjaya, transformed these mighty serpents into his ornaments—making them his bracelets, girdle, and sacred thread. Meanwhile, the demon king Nila, assuming the formidable form of an elephant, charged toward Bhava with a strength rivaling Indra’s own elephant. Nandi recognized this demon and pointed him out to Virabhadra, who then took on the shape of a lion and struck Nila down with great speed. Virabhadra tore open the elephant’s hide, dark as collyrium, and offered it to Rudra. Rudra accepted the hide as his garment, thus becoming known as the wearer of the elephant skin. Clad in the elephant hide and adorned with shining serpent ornaments, Rudra seized his terrible trident and, accompanied by his attendants, pursued the demon Andhaka. A tremendous battle erupted between the gods and demons; Indra and the other guardians of the worlds, Skanda the commander, and all the hosts of gods fought fiercely in this war. Witnessing the intensity of the conflict, Narada hurried to Narayana and reported the great battle raging on Kailasa against the demons. Hearing this, Janardana mounted Garuda, took up his discus, and arrived at the battleground, joining the fight against the demons. With Hari reinforcing the gods in battle, the gods themselves became disheartened and began to flee. As the gods were routed, Rudra himself confronted Andhaka, and a hair-raising battle ensued between them. Rudra struck Andhaka forcefully with his trident, but wherever Andhaka’s blood touched the earth, countless fierce Andhakas sprang forth. Amazed by this wonder, Rudra impaled Andhaka on his trident and danced, holding the demon aloft on its tip. The other Andhakas that appeared from the spilled blood were slain by the supreme lord Narayana’s discus. Yet, from the streams of blood and frost, more Andhakas arose, repeatedly pierced by the trident, and Rudra’s wrath intensified. In his great anger, a flame burst forth from Rudra’s mouth, taking the form of a goddess known to Yogis as Yogeshwari. Another goddess, each bearing her own unique form, was created by Vishnu, Brahma, Kartikeya, Indra, Yama, Varaha, and the supreme Vishnu. The form of this goddess was fashioned to raise up the netherworld, and she is called Maheshwari—thus, the eight mothers came into being. Their origin, determined by the knower of the field, arose from the bodies of the deities. These eight mothers represent desire, anger, greed, pride, delusion, envy, deceit, and malice. Desire is Yogeshwari, anger is Maheshwari, greed is Vaishnavi, pride is Brahmani; delusion is Svayambhu, Kaumari is envy, Indraja is also envy; the goddess holding Yama’s staff is deceit, and malice is Varaha. This group, beginning with desire, manifests within the body, each taking form as recounted. By these goddesses, as Andhaka’s blood was greatly drained, his illusion was destroyed, and he attained perfection. All this is the nectar of self-knowledge. Whoever hears daily the auspicious origin of the mothers receives their protection everywhere, O king, day by day. Whoever recites their birth is always blessed and attains Shiva’s realm. The eighth lunar day was given to them by Brahma as the highest; whoever worships them with devotion, always eating bilva leaves, is granted welfare and health by the satisfied mothers. Prajapala then asked: “How did Maya arise, and Durga, Katyayani the auspicious, dwelling in the primordial field, subtle and manifest, come forth separately?” Mahatapa replied: “Once there was a mighty king, Sindhudvipa, a portion of Varuna, who dwelt in the forest performing intense austerity. He resolved that his son should be born for the destruction of Shakra, and with great determination, he dried up his own body through penance. Prajapala inquired further: “Why did he seek Shakra’s destruction? What wrong had Shakra done to him?” Mahatapa explained: “In another birth, his son was Tvashta, chief among the mighty, invulnerable to weapons, but destroyed by the foam of water. Struck down by this foam, Tvashta perished; but, reborn from Brahma’s lineage, he became Sindhudvipa. Remembering his enmity with Indra, he performed supreme austerity. After a long time, the auspicious river Vetravati, taking a beautiful human form adorned with ornaments, approached the king during his penance. Seeing her beauty, the king, his mind stirred by anger, asked, ‘Who are you, O lovely-hipped one? Tell me the truth.’ The river replied, ‘I am the wife of Varuna, the lord of waters. My name is Vetravati, and I have come here desiring you. A man who enjoys another’s wife is sinful and incurs the sin of killing a Brahmin. Knowing this, O king, accept me as I approach.’ Thus addressed, the king, filled with desire, united with her. Immediately, a son was born, radiant as twelve suns. Born in Vetravati’s womb, he was named Vaitrasura, mighty and powerful, becoming the lord of Pragjyotisha. In time, he grew into a strong and resolute youth, endowed with great yogic power, and conquered the earth.