Śrī Nārāyaṇa spoke of the succession of Manus, those great lords who preside over the ages of the world. The seventh Manu, he explained, is known as Vaivasvata Manu, also called Śrāddhadeva—a sovereign among kings, radiant in supreme bliss and honored by all. By the grace of the Supreme Goddess and through the power of his own austerities, Vaivasvata Manu attained the lordship over his manvantara, the span of time he was destined to rule. After him, the eighth Manu arose, renowned as Sāvarṇi. His fame spread across the earth, for in a previous birth he had devoted himself to the worship of the Goddess. Through her boon, he too became a Manu, honored by all kings, courageous and strong, ever devoted to the worship of the Divine Mother. At this, the sage Nārada, ever curious, asked, “How did Sāvarṇi, in his former life, worship the Goddess to become Manu? Please, O wise one, tell me this story, for you alone are worthy to relate it.” Śrī Nārāyaṇa replied, “Listen, O Nārada. During the Svārociṣa manvantara, there was a mighty king named Suratha, born in the illustrious lineage of Caitra. He was famed for his strength and valor, a lover of virtue, a master archer, honored among men, the best of poets, skilled in gathering wealth, and generous to those in need. He crushed his enemies, was proud and skilled with all weapons, and possessed great might. Yet, as fate would have it, a coalition of kings rose up against him and destroyed his clan. His adversaries, with their vast armies, besieged his city, threatening the honor and riches of proud King Suratha. Undaunted, Suratha rallied his own forces and marched out, determined to vanquish his foes. But in the ensuing battle, he was defeated. His ministers and counselors seized all the treasures of his kingdom, and his wealth was utterly lost. Cast out from his city, yet still radiant with royal splendor, the king mounted his horse and rode into the forest, seeking solace in the wilderness, his heart troubled and alone. As he wandered through the desolate wilds, Suratha came upon a tranquil hermitage, home to peaceful creatures and surrounded by the disciples of a sage. This was the ashram of the great sage Sumedhas, a seer of vast vision. Suratha stayed there for some time, seeking rest and clarity. One day, after the sage had completed his worship, the king approached him, bowed deeply, and asked, ‘O sage, a sorrow persists in my mind and troubles me constantly, even though I know the truth and have no heirs. Though I have lost my kingdom and been conquered, still, my mind clings with attachment to what is lost. What should I do? Where can I find peace? I seek your grace—please guide me, best of those who know the Vedas.’ The sage replied, ‘Listen, O king, to the supreme and wondrous account of the incomparable greatness of the Goddess, she who grants all desires. The Great Goddess pervades the entire universe; she arose from Viṣṇu, Brahmā, and Śiva, and she seizes the minds of all beings. It is she who restrains the minds of creatures for the sake of delusion, who creates and sustains the universe at all times. At the end of time, she withdraws everything into herself in the form of Śiva; she is the Great Goddess, giver of all desires, the dark night of time, difficult to overcome. She is Kāli, the destroyer; she is Kamalā, the abode of lotuses. In her, the world is born, and in her, the universe rests. Into her, all creation dissolves—thus, she is the Supreme beyond the supreme. Only by her grace can one overcome delusion, O king—never otherwise.’ Hearing this, the king asked, ‘Who is this Goddess you speak of, O wise one? Tell me fully. Who deludes beings, and what is her cause? From what does she arise? What is her form and nature? Please, tell me everything, O lord among the twice-born.’ The sage answered, ‘O king, listen as I describe the true nature of the Goddess, how she arose and by whom, she who pervades the universe. When the god Nārāyaṇa, the lord of yoga, had withdrawn the universe, he lay asleep upon the serpent Śeṣa on the vast cosmic ocean. Overcome by deep sleep, the Blessed Lord, Janārdana, rested. From the dirt of his ears, two demons arose—Madhu and Kaiṭabha, terrifying in form. These two set out to kill Brahmā, the lotus-born god. Brahmā saw the two fierce demons approaching while Nārāyaṇa, the lord of gods, lay deep in sleep. Overwhelmed by anxiety and pondering his fate, Brahmā wondered, ‘What shall I do? Where can I find safety?’ Then a thought arose in him, effective for his purpose: he remembered the Goddess, she by whose power Lord Hari himself was held in sleep. Brahmā took refuge in that Goddess, the very embodiment of Sleep and the source of all creation. He praised her, saying, ‘O Goddess, sustainer of the worlds, granter of devotees’ wishes, O cosmic Māyā, auspicious one who lies upon the ocean, all are subject to your command. You are Kālarātri, Mahārātri, Moharātri, fierce with intoxication; all-pervading, sovereign, and the sole treasure of supreme bliss. Worthy of reverence and worship, you are sweet as honey, the earth herself, proclaimed the supreme among all that is higher and lower. You are modesty, nourishment, forbearance, fame, beauty, the embodiment of compassion; charming and worshipped by the world, you are the form of waking and all other states. Supreme mistress, devoted to supreme bliss, though one, you appear in many forms, yet also remain twofold, possessing dual nature.’ Thus, the sage revealed to Suratha the supreme mystery of the Goddess, the source of all creation, the one who grants liberation from sorrow and delusion.