Even after being deceived by his sons, abandoned by his wife and servants, and forsaken by his own people, the man’s heart remained deeply attached to them. In this way, both he and I are afflicted—though we clearly see the faults and pain these attachments bring, our minds are still drawn toward them by the force of attachment. O greatly fortunate one, what is this strange delusion that arises even in the wise? Why does this bewilderment of discernment, this folly, come upon both him and me? All beings possess some knowledge regarding the objects of the world, yet those very objects appear differently to each creature. Some living beings are blind by day, others by night, and some perceive equally in both day and night. It is true that humans are knowledgeable, but they are not unique in this respect; for indeed, all creatures—cattle, birds, wild animals, and others—possess knowledge as well. The knowledge of humans, and that of animals and birds—whatever is similar and whatever is distinct—can be found in both. Yet, even though knowledge exists, look at the moths: drawn to the flames, out of delusion they pursue the fire for its taste, and though tormented by hunger, they are destroyed. Likewise, humans—like tigers among men—are attached to their children out of desire, and out of greed they seek reciprocation. Do you not see this too? Caught in the whirlpool of attachment and cast into the pit of delusion by the power of the great Māyā, which sustains the world, all beings remain thus. Therefore, there is no cause for astonishment here; by the Yoga-nidrā of the Lord of the universe, by the great Māyā of Hari, the world is thus deluded. Even the minds of the wise, O Devi, are forcibly drawn by that Blessed Goddess—the great Māyā who bestows delusion upon them. By her, this entire universe—both animate and inanimate—is brought forth; when she is gracious, she grants boons and becomes the means of liberation for people. She is the supreme knowledge, eternal, the cause of liberation; and she herself is also the cause of bondage in worldly existence, the sovereign of all sovereigns. O revered one, who is that goddess whom you call Mahāmāyā? How did she arise, and what are her deeds, O twice-born? What is her nature, what is her essence, and from where did she originate? I wish to hear all this from you, foremost among knowers of Brahman. She is eternally the embodiment of the universe, and by her all this is pervaded. Yet, her origin is recounted in many ways—listen, and I will tell you. Whenever it is necessary for the accomplishment of the gods’ purposes, she manifests; though eternal, she is said to be born into the world at such times. Once, at the end of a cosmic cycle, Lord Viṣṇu, having spread out the serpent Śeṣa, reclined in yogic slumber upon the single ocean that was the world. Then, two terrible demons, renowned as Madhu and Kaiṭabha, born from the earwax of Viṣṇu, rose up, intent on killing Brahmā. Brahmā, the lord of creatures, was seated in the lotus arising from Viṣṇu’s navel; he saw those fierce demons and Viṣṇu himself deep in sleep. With focused mind, Brahmā praised that Yogic Sleep, who dwelt in the eyes of Hari, in order to awaken Hari. He praised the Lady of the Universe, the Sustainer of the world, the one who brings about creation and destruction, the divine Sleep of Viṣṇu, the incomparable power of the Lord. He said: You are Svāhā, you are Svadhā, you are indeed the Vaṣaṭ call, the essence of sound; you are the immortal nectar, O imperishable and eternal one, established as the threefold measure of speech. You are the eternal, unuttered half-syllable, especially beyond articulation; you alone are the twilight, the Savitri hymn, and you, O Goddess, are the supreme Mother. By you alone is all this sustained; by you this universe is created; by you, O Goddess, this is protected, and you always bring about its dissolution. At creation you are the form of creation, in preservation you are the form of sustenance; likewise, at the end you are the form of dissolution of this universe, O embodiment of the world. You are the great knowledge, the great illusion, the great wisdom, the great memory; you are also the great delusion, the great Goddess, the supreme Lady. You are the primal nature of all, manifesting the three qualities; you are the night of time, the great night, and the dreadful night of delusion. You are prosperity, you are sovereignty, you are modesty, you are intelligence marked by understanding; you are bashfulness, nourishment, contentment, peace, and indeed forbearance. Wielder of sword and spear, fearsome, bearing mace and discus, conch-holder, archer, armed with arrows, slings, and iron club. Yet, gentle—more gentle than all that is gentle—supremely beautiful; you alone are the highest among all that is high and low, O Supreme Lady. Whatever exists anywhere, whether real or unreal, O essence of all, the power of all that—indeed, you are she; so how can you be praised? By you, even the creator, protector, and devourer of the world is overcome by sleep; who then, O Lady, is able to praise you here? Vishnu, the one who takes form, and the great Lord Ishana, are made to act by you; therefore, who could be capable of praising you? Thus, O Goddess, praised by your own noble powers, bewilder these two unconquerable demons, Madhu and Kaitabha. Let the Lord of the universe, Achyuta, be quickly awakened, and let awareness be brought to him, so that he may slay these two great demons. Thus praised by the Creator, the Tamasic Goddess was present there for the purpose of awakening Vishnu, to destroy Madhu and Kaitabha. Emerging from the eyes, mouth, nose, arms, heart, and chest of Brahma—the one of unmanifest birth—she stood visible. Freed by her, Janardana, the Lord of the universe, arose from his serpent-bed in the single ocean, and then he saw those two demons before him.