In the beginning, the Supreme Lord, ablaze with fiery energy, assumed by his own will a wondrous form—half-woman and half-man. Manifesting as two, he became separately woman and separately man, dividing his essence. The Lord remained with one half as the Eleven, while the illustrious goddess, who was half the body of Shankara, stood beside him. This great goddess, previously mentioned, now became known as Sati, and for the world’s welfare, Daksha had long ago worshipped her. For a certain divine purpose, Shambhu, the auspicious one, spoke to her: “Divide yourself—let your right side be white, your left side black.” Obedient to his word, the goddess became twofold, her form shining in white and black. Listen now to the many names by which she is known. She is Svāhā, Svadhā, Mahāvidyā, Medhā, Lakṣmī, Sarasvatī, Satī, Dākṣāyaṇī, Vidyā, Icchāśakti, and Kriyātmikā. She is Aparṇā, Ekaparṇā, Ekapāṭalā, Umā, Haimavatī, Kalyāṇī, and Ekamātṛkā. She is Khyāti, Prajñā, Gaurī, Gaṇāmbikā, Mahādevī, Nandinī, and Jātavedasī. Due to the division of her forms, she is also Sāvitrī, the bestower of boons, pure and renowned as the purifier. She is Ājñā, Āveśanī, Kṛṣṇā, Tāmasī, Sāttvikī, Śivā, Prakṛti, Vikṛtā, Raudrī, Durgā, Bhadrā, and Pramāthinī. She is Kālarātrī, Mahāmāyā, Revatī, and Bhūtanāyikā—these are her names at the end of Dvāpara. She is Gautamī, Kauśikī, Āryā, Caṇḍī, Kātyāyanī, Satī, Kumārī, Yādavī, Devī, Varadā, and Kṛṣṇapiṅgalā. She is adorned with sacrificial grass, bears the trident, supremely devoted to celibacy, and is the sister of Mahendra and Upendra. On the banks of the Dṛṣadvatī river, she stands holding a single trident. She is unconquered, many-armed, bold, riding a lion, the slayer of Śumbha and other demons, and the great subduer of the buffalo demon. Infallible, dwelling on the Vindhya mountains, mighty, and leader of the divine hosts—these are the many names of the goddess, each in their due order. These sacred names of Bhadrakālī, as spoken, bestow complete blessings. For those who recite them, no sin remains. Whether one is in the forest, on a mountain, in a city, or at home, whether in water or on land, this protection should be invoked. Especially in times of fear—from tigers, crocodiles, or thieves, or in any danger—one should recite the goddess’s names. When children are afflicted by spirits, planets, ghosts, or the mothers of disease, this protection should be applied for their sake. Of the great goddess, two aspects are proclaimed: wisdom and prosperity. Through these, thousands of goddesses pervade the entire world. By her power, the god of gods, the true Rudra, the great lord, established himself for the welfare of all the worlds. Rudra, also called Paśupati, once burned the triple city, and by his energy, all the gods and living beings became as his cattle. Whoever recites or hears this auspicious account of the original creation, or causes it to be heard by the best of the twice-born, attains the world of Brahmā. At this point, the sages addressed Sūta, saying, “You have described the auspicious creation, both in summary and in detail. But how did Paśupati, the great lord, burn the triple city? And how did the gods, along with Brahmā, become cattle? We have heard that by Maya’s austerity, a most difficult city was built before—a golden, a silver, and a divine iron city, unsurpassed and formidable. It is said that the god of gods burned it, but how did the blessed one, destroyer of Bhaga’s eye, burn it all at once with a single divine arrow? These cities were not burned by beings produced by Viṣṇu, and we have already heard of the origin of the city and the granting of boons. Now, O virtuous one, tell us the full story of the burning of those cities.” Hearing their words, Sūta, foremost of bards, spoke as he had heard from Vyāsa, the revealer of the universe’s meaning. He explained that, due to a curse upon the threefold world, it arose from mind, speech, and body. After Tāraka, the demon son of Tāra, was slain by Skanda through great effort, Tāraka’s sons—Vidyunmālī, Tārakākṣa, and the valiant Kamalākṣa—mighty and heroic, undertook severe austerities. Engaging in intense penance and strict discipline, these foremost among Dānavas tormented their own bodies, seeking power. Pleased with their devotion, the Grandsire, bestower of boons, granted them a blessing: that none among all beings could ever slay them. The Daityas, united, sought a further boon from Brahmā, the preceptor of the universe. Brahmā spoke to them: “Immortality for all is not possible—turn back from this, O Asuras. Choose another boon, whatever you desire.” The Daityas conferred among themselves and, bowing to Brahmā, said, “O Lord of the worlds, by your grace, let us dwell upon this earth, each in one of three ancient cities. After a thousand years, we shall come together, and these ancient cities will unite as one. O Lord, let it be that whoever destroys these united cities with a single arrow—let that alone be our death.