After the fierce battle, when Mahishasura had been vanquished, the heavens resounded with celebration. The gods, joined by the divine sages, offered heartfelt praises to the Goddess. The Gandharvas, celestial musicians, sang wondrous melodies, while the Apsaras, radiant dancers of the heavens, performed in joy. Led by Indra, the hosts of gods approached the Goddess, their hearts overflowing with gratitude and awe. They bowed deeply, their bodies trembling with delight, and their voices rang out in hymns of praise. The gods acknowledged that the universe is pervaded by her own inherent power, that she is the very form of the combined energies of all the gods. To Ambika, worshipped by gods and sages alike, they bowed in devotion, seeking her blessings for auspiciousness. Her power, they declared, is incomparable—beyond the comprehension of even the infinite Lord, Brahma, or Shiva. She is Chandika, protector of the world and destroyer of all that is inauspicious, and they prayed that she guide their minds. The Goddess, they said, is prosperity in the homes of the virtuous, misfortune among the wicked, wisdom in the wise, faith among the good, and modesty in noble families. To her, they bowed, asking her to protect the universe. The gods confessed their inability to describe her form, which is beyond all thought, her immense power that destroys demons, and her wondrous deeds in battle among gods, demons, and all beings. She is the cause of all worlds, composed of the three gunas yet unknown even to Vishnu and Shiva, for she is boundless. The entire universe is but a portion of her; she is the primordial, unmanifest Supreme Nature. She is the Goddess by whose utterance all gods are satisfied and rejoice in every sacrifice. She is Svāhā, invoked by people as Svadhā, the cause of fulfillment for the hosts of ancestors. She is the source of liberation, the supreme knowledge sought by sages free from faults, whose senses and understanding are well-disciplined. The Goddess is the essence of sound, the pure repository for those who perform sacred offerings, the delight of those who recite the melodious Sāman hymns. She is the threefold Veda, the blessed one who brings forth the world, and the supreme destroyer of all suffering. She is wisdom itself, the essence of all scriptures; Durgā, the boat that carries souls across the difficult ocean of existence; Śrī, who dwells in the heart of the slayer of Kaitabha; and Gaurī, established by the moon-crested one. When Mahishasura beheld her face—slightly smiling, spotless, radiant with golden brilliance and resembling the full moon, wondrous and fierce in wrath—he was struck with awe. The gods marveled that, seeing her angry face, terrible with furrowed brows and shining like the rising moon, Mahishasura did not perish instantly, for who can endure the sight of death itself enraged? They begged the supreme Goddess to be gracious, acknowledging that for the sake of the world she destroys entire lineages in her wrath. It was now clear that Mahishasura’s immense power had ended. Those who honor her in their lands possess wealth and fame, and their paths of righteousness never falter. Blessed are those whose families are secure, for when pleased, she grants prosperity. The virtuous, ever devoted, perform righteous deeds daily, and by her grace, attain heaven and rewards in all three worlds. When remembered, Durgā removes the fear of all beings and grants supreme auspiciousness to the healthy. Who but she, destroyer of poverty, sorrow, and fear, is ever compassionate and intent on helping all? With the wicked slain, the world attains happiness, and those who commit evil are sent to hell for a long time. Thinking thus, she destroys the wicked, sending them to death in battle so they may ascend to heaven. The gods wondered why she did not simply reduce all demons to ashes with her gaze, yet she sends forth weapons so that, purified by arms, even enemies may reach the higher worlds—such is her noble intention. The dazzling flashes of her sword and the fierce brilliance of her spear overwhelmed the asuras, whose eyes could not bear the sight of her radiant face, fit to be adorned with the crescent moon. Her nature is to subdue the wicked, her form wondrous and unequalled, her valor unmatched. Even towards her foes, her compassion is manifest. Her valor is beyond comparison; her form dispels the fear of enemies. Only in her is both compassion and fierceness seen, even among all three worlds. The threefold world has been protected by her through the destruction of enemies; the hosts of foes have been sent to heaven, and the gods’ fear—born of the arrogance of the asuras—has been dispelled. They bowed to her in gratitude. They prayed: “Protect us, O Goddess, with your spear; protect us, O Ambika, with your sword. Guard us with the ringing of your bell, and with the twang of your bowstring. Guard us in the east and west, O Chandika; protect us in the south and in the north by the whirling of your spear, O Sovereign. With your gentle forms that move throughout the three worlds, and your terrifying forms as well, protect us and the earth. O Mother, with the weapons held in your tender hands—sword, spear, mace, and others—protect us on all sides.” Thus, the gods praised her, offering divine flowers from Nandana, worshipping her with fragrant ointments and incense. The Goddess, gracious-faced, addressed all the gods who had bowed to her: “Let all the gods declare whatever boon they desire from me; I am greatly pleased and well-honored by these hymns and will grant it.” The dwellers of heaven replied, “We do not know if anything else remains to be done or anything difficult to accomplish. By you, O Goddess, everything has been accomplished; nothing remains undone, for Mahishasura has been slain. If you would grant us a boon, let it be that whenever we remember you, you will protect us from the greatest dangers. And whoever among mortals praises you with these hymns, O stainless-faced one, may you always grant them increase in wealth, prosperity, riches, wives, and all kinds of blessings.” Having been propitiated by the gods for the sake of the world and themselves, Bhadrakali replied, “So be it,” and vanished. Thus, it was told how the Goddess arose long ago from the bodies of the gods, desiring the welfare of the three worlds. And again, how she emerged from the body of Gauri for the destruction of wicked demons, Shumbha and Nishumbha. For the protection of the worlds and as a benefactor of the gods, the tale continued. Long ago, by the power of my strength, the two demons Shumbha and Nishumbha took away the three worlds and the shares of sacrifices from Indra, lord of Shachi.