In the ancient days, it was well understood that the world is wrapped in wonder and mystery, but truly, there is no cause for astonishment here. For it is by the Yoga-nidrā—the mystic slumber—of the Lord of the universe, and by the great Māyā of Hari, that all beings are deluded. Even the minds of the wise, O Devi, are drawn irresistibly by that Blessed Goddess; the great Māyā bestows her veil of illusion upon them all. It is she who brings forth this entire universe, both animate and inanimate. When she is gracious, she grants boons and becomes the means of liberation for people. She is supreme knowledge, eternal, the cause of liberation; yet she is also the cause of bondage in worldly existence, sovereign among sovereigns. The question arises: Who is this goddess called Mahāmāyā? How did she come to be, and what are her deeds, O twice-born one? What is her nature, her essence, and from where did she originate? Such questions are asked of the foremost among knowers of Brahman. In truth, she is eternally the embodiment of the universe, and by her, all this is pervaded. Her origin is recounted in many ways; listen to her story. Whenever it is necessary for the accomplishment of the gods’ purposes, she manifests; though eternal, she is said to be born in the world at such times. Once, at the end of a cosmic cycle, the Lord Viṣṇu, having spread out the serpent Śeṣa, reclined in yogic slumber upon the single ocean that was the world. At this time, two terrible demons, Madhu and Kaiṭabha, born from the earwax of Viṣṇu, arose, intent on killing Brahmā. Brahmā, the lord of creatures, seated in the lotus arising from Viṣṇu’s navel, saw those fierce demons and Viṣṇu himself deep in sleep. With focused mind, he praised that Yogic Sleep, who dwelt in the eyes of Hari, in order to awaken him. 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 declared: “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 thing 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, 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: Madhu and Kaitabha, evil-minded and possessed of immense strength and valor, their eyes red with anger, intent on killing Brahma. Rising up, the Blessed Hari fought with those two, the mighty one wielding his arms as weapons, for five thousand years. Those two, exceedingly strong and intoxicated, deluded by the great Māyā, said to Keśava: “Choose a boon from us.” Vishnu replied, “You two are now pleased with me; though both of you are to be slain by me, what other boon is needed here? For this alone is my wish.” Then, realizing they had been deceived, and seeing the whole world composed of water, the lotus-eyed Lord spoke to them: “Slay us both where the earth is not covered with water; we are pleased with your battle—your valor is praiseworthy, and death comes to us by you.” Saying “So be it,” the Lord, bearer of conch, discus, and mace, struck off their heads at their hips with his discus. Thus she arose, praised by Brahmā himself; and now, listen again to the power of this goddess. Long ago, there was a great war between the gods and the asuras, lasting a hundred years, with Mahisha, lord of the asuras, and Purandara, lord of the gods, as their leaders. In that battle, the army of the gods was defeated by the mighty asuras; having conquered all the gods, Mahishasura became Indra.