When the gods were defeated in battle, Rudra himself arose and confronted the mighty demon Andhaka. Between Rudra and Andhaka, a fierce and terrifying battle unfolded, causing the hair to stand on end from its intensity. Rudra struck Andhaka powerfully with his trident, and wherever the demon’s blood fell upon the earth, countless other Andhakas sprang forth—wild, innumerable, and ferocious. Witnessing this astonishing phenomenon, Rudra impaled Andhaka upon his trident in the midst of battle, and the supreme lord danced, holding the demon aloft on the tip of his weapon. Meanwhile, the newly arisen Andhakas were destroyed by the discus of Narayana, the supreme lord, who cut them down one after another. Yet, from the streams of blood and frost, Andhaka—repeatedly pierced by the trident—continued to produce new offspring ceaselessly. Rudra, now filled with wrath, let his anger blaze forth. From his mouth, a flame erupted, which took the form of a goddess known to yogis as Yogeshwari. Simultaneously, another goddess was created, each deity—Vishnu, Brahma, Kartikeya, Indra, Yama, Varaha, and the supreme Vishnu—manifesting a goddess in her own form. The form of one goddess was fashioned specifically for raising up the netherworld, and she is called Maheshwari. Thus, O king, eight mothers came into being. The cause behind their creation, as spoken of and determined by the knower of the field, arose from the bodies of the deities—this is what has been recounted. These eight mothers correspond to eight qualities: desire, anger, greed, pride, delusion as the fifth, envy as the sixth, deceit as the seventh, and malice as the eighth. Desire is known as Yogeshwari, anger as Maheshwari, greed as Vaishnavi, pride as Brahmani. Delusion is Svayambhu, envy is Kaumari and also Indraja, deceit is the goddess holding Yama’s staff, and malice is Varaha. Thus are the eight mothers enumerated. This group, beginning with desire, is described within the body; as each took form, so have they been recounted. Through these goddesses, when Andhaka’s blood was greatly drained, the demon’s illusion was destroyed, and he attained perfection. All this, O king, is the nectar of self-knowledge. Whoever hears daily the auspicious origin of the mothers, for him they provide protection everywhere, day by day. Whoever recites their birth is always blessed in the world and attains the realm of Shiva. Brahma granted the eighth lunar day to them as the highest; whoever worships them with devotion, always eating bilva leaves, is granted welfare and health, for the mothers are satisfied. Prajapala then asked, “How did Maya arise, and Durga, and Katyayani the auspicious, dwelling in the primordial field, subtle and manifest separately?” Mahatapa replied, “There was once a mighty king named Sindhudvipa, a portion of Varuna, who dwelt in the forest engaged in severe austerity. He resolved that his son should be born for the destruction of Shakra (Indra), and so, with great asceticism, he dried up his own body, steadfast in his vow.” Prajapala inquired further, “How was he wronged by Shakra, O best of the twice-born, that he desired Shakra’s destruction and undertook such a vow?” Mahatapa explained, “In another birth, his son was Tvashta, chief among the mighty, invulnerable to all weapons, yet destroyed by the foam of water. Struck down in this way, he perished, but was reborn in the lineage of Brahma as Sindhudvipa. Remembering his enmity with Indra, he performed intense and supreme austerities.” After a long time, the auspicious river Vetravati, assuming a beautiful human form adorned with ornaments, came to the king as he performed his penance. Seeing her beauty, the king, his mind agitated with anger, asked, “Who are you, O lovely-hipped one? Tell me the truth, O beautiful lady.” The river replied, “I am the wife of Varuna, lord of waters, great-souled. My name is Vetravati, and I have come here desiring you. A man who, desiring another’s wife, enjoys her, should be abandoned; he is sinful and incurs the sin of killing a Brahmin. Knowing this, O great king, accept me as I approach you.” Thus addressed, the king, filled with desire, enjoyed her. Immediately, a son was born to them, radiant as twelve suns. Born in the womb of Vetravati, he became known as Vaitrasura—mighty and exceedingly powerful, lord of Pragjyotisha. In time, Vaitrasura grew into a strong and resolute youth, endowed with great yogic power, and conquered the earth. Having conquered all seven continents, he ascended Mount Meru, where he defeated Indra, then Agni, then Yama, Nirriti, Varuna, Vayu, Kubera, and finally Ishvara. Defeated, Indra fled to Agni; Agni, defeated, went to Yama; Yama approached Nirriti, and Nirriti went to Varuna. Varuna, joined by Indra and the others, went to Vayu; Vayu went to Kubera, along with all the gods beginning with Indra. Kubera, accompanied by his friend Ishvara and all the gods, set out. But Vaitrasura, filled with pride and strength, took up his mace and rushed toward the realm of Shiva. Shiva, considering him invincible, went with the gods to the secret city, honored by Brahma and other virtuous deities and Siddhas. There, Brahma, the creator of the world, in the water that arose from Vishnu’s feet, stationed in the sky, recited the Gayatri mantra within the pure water, invoking the field-knowing goddess. The gods cried out, “Protect us, O Lord of creatures! Protect all the gods, sages, and ancestors! Save us from the fear of the Asura!” Brahma, seeing the gods assembled, pondered, “This world is pervaded by the illusion of the Lord. Here, neither Asuras nor gods exist—what is the nature of this illusion?” As he thought thus, a maiden appeared from his body, clad in white garments, her face radiant with a garland and crown, endowed with eight arms, each raised with a divine weapon. She held a discus, conch, mace, noose, sword, bell, bow, and other weapons, with a quiver fastened at her side, emerging from the water—a divine presence born to protect the gods.