Prajāpāla, seeking knowledge, asked: “O best of the twice-born, tell me—how was he wronged by Shakra, that he undertook such a severe vow, desiring Shakra’s destruction?” Mahatapa replied: “In another birth, his son was Tvaṣṭa, chief of the mighty, invulnerable to all weapons. Yet, by the mysterious power of fate, he was destroyed by nothing more than the foam of water. Struck down in this way, Tvaṣṭa perished. But he was born again, this time in the lineage of Brahmā, and became known as Sindhudvīpa. Remembering his enmity with Indra from his previous existence, he began to perform intense and supreme austerities, determined to overcome his foe. As the years passed and his penance deepened, the auspicious river Vetravatī, assuming the form of a beautiful woman adorned with ornaments, came to the place where Sindhudvīpa was practicing his penance. Her beauty was dazzling, and when the king saw her, his mind grew agitated with anger. He demanded, ‘Who are you, O lovely-hipped one? Speak the truth, O beautiful lady!’ The river, in her radiant form, replied, ‘I am the wife of the lord of waters, the great-souled Varuṇa. My name is the holy Vetravatī, and I have come here desiring you. Know this, O great king: a man who, desiring another’s wife, enjoys her, should be abandoned; he is sinful and incurs the sin of killing a Brāhmin. Knowing this, accept me as I approach you.’ Thus urged, the king, filled with desire, enjoyed her. Immediately, a son was born—radiant as twelve suns. This child, born from the womb of Vetravatī, became known as Vaitrāsura, mighty and exceedingly powerful. He grew to be the lord of Pragjyotiṣa. As time passed, Vaitrāsura grew into a strong and resolute youth, endowed with great yogic power. He conquered the entire earth, with its seven continents. His ambition unbounded, he ascended Mount Meru, and there he defeated Indra first, then Agni, Yama, Nirṛti, Varuṇa, Vāyu, Kubera, and finally even Īśvara himself. Indra, having been defeated, fled to Agni for refuge; Agni, in turn, went to Yama; Yama approached Nirṛti, and Nirṛti went to Varuṇa. Varuṇa, joined by Indra and the others, went to Vāyu; Vāyu led them all to Kubera; and Kubera, with his friend Īśvara and all the gods, set out together. But Vaitrāsura, filled with the pride of his strength, took up his mace and rushed toward the very realm of Shiva. Shiva, seeing him invincible, departed with the gods to a secret city, honored by Brahmā and other virtuous deities and Siddhas. There, Brahmā, the creator of the world, standing in the water that had arisen from Viṣṇu’s feet, stationed in the sky, recited the Gāyatrī mantra within the pure water, invoking the field-knowing goddess. The gods cried out in distress: ‘Protect us, O Lord of creatures! Protect all the gods, sages, and ancestors! Save us from the fear of the Asura!’ Thus implored, Brahmā, seeing the gods assembled, pondered: ‘This world is pervaded by the illusion of the Lord. Here, neither Asuras nor gods truly exist—what is the nature of this illusion?’ As he contemplated thus, a maiden emerged from his body, clad in white garments, her face radiant with a garland and crown. She had eight arms, each raised with a divine weapon: discus, conch, mace, noose, sword, bell, bow, and a quiver fastened at her side. She arose from the water, shining like lightning. This great goddess, swift as a lion’s mount, appeared alone, yet in many forms, and engaged the asuras in battle. For a thousand divine years, she fought the mighty Vaitrāsura with celestial weapons. When the destined time arrived, the goddess slew Vaitrāsura in combat, and a great tumultuous sound arose from the army of the gods. With the fearsome Vaitrāsura slain, all the dwellers of heaven bowed down, exclaiming, ‘Victory in battle!’ The Lord himself sang her praises. Maheśvara said, ‘Victory to you, O Goddess Gāyatrī, great enchantress, supreme power, great goddess, most fortunate, of immense strength, in this grand festival! O you whose limbs are anointed with divine fragrance, adorned with garlands and ornaments of celestial weapons, mother of the Vedas, I bow to you, O Maheśvarī, who abides in the three syllables. You who dwell in the three worlds, established in the three principles, abiding in the three fires, bearer of the trident, three-eyed, with a fearsome face and terrifying eyes, O goddess born from the lotus seat, Sarasvatī, I bow to you. Salutations to you, lotus-eyed one, great enchantress, flowing with nectar, all-pervading, ruler of all beings, embodied in the words svāhā and svadhā, O mother. You are complete, radiant as the full moon, shining in form, source of the world, great knowledge, supreme wisdom, destroyer of mighty demons, origin of great intelligence, goddess free from sorrow, huntress. You are righteousness, O greatly fortunate one; you are song, you are the cow, you are the imperishable; you are intellect, you are prosperity, you are Om, and you are established in the essence; O goddess, benefactress of all beings, I bow to you, supreme ruler.’ Thus praised by Bhava, the supreme lord, the goddess was also loudly hailed as victorious by all the gods. As long as the four-faced one, Brahmā, remained, so long did she stay outside the waters; then he beheld the goddess, her task accomplished. Seeing her and considering the divine work fulfilled, the Grandfather addressed her, speaking of what was yet to come. Brahmā said, ‘Let this goddess of noble form go to the mountain born of snow; there, all you gods, go quickly and rejoice. On the ninth day, this goddess should always be worshipped with concentration; she will be the granter of boons to all worlds, without doubt. Any man or woman who eats pounded grain on the ninth day will have their heart’s desire fulfilled. Whoever recites this hymn, composed by you, O Mahādeva, in the evening and morning, will be united with the goddess. O god, bestower of boons, rescue him from all calamities.’ Having said this, Brahmā again addressed the goddess: ‘O goddess, there is yet another great task for you to accomplish for us—the future destruction of the asura named Mahiṣa.’ Having spoken thus, Brahmā and all the gods departed as they had come, leaving the goddess established on the snowy mountain. Because she was established with joy, she became known as Nandā. Whoever hears or recites this sacred account of the goddess’s birth is freed from all sins and attains the highest liberation.