Acharya Prashant discusses the third section (charitra) of the Durga Saptashati, beginning with a recap of the previous section where the demon Mahishasur was slain. Despite this victory, the gods' peace was short-lived as they soon lost their kingdom to new demons, Shumbh and Nishumbh. The speaker explains that this recurring cycle illustrates that godliness (devatva) and heaven (swarg) are not the ultimate states, as they are temporary and part of Prakriti (nature). According to the Sanatan tradition, the ultimate goal is liberation (mukti) from both divinity and demonism, transcending the desire for pleasure and heaven. Defeated by Shumbh and Nishumbh, the gods retreat to the Himalayas and worship the Devi. They praise her as the power residing in all beings in various forms, such as intellect, memory, delusion, and craving. By acknowledging the Devi as the entirety of Prakriti, they demonstrate their understanding that everything in the world is her manifestation. This is a mature prayer, as they recognize their entrapment within Maya (the Devi's power) and seek liberation from her. The speaker notes that this is the only way in which gods are superior to demons: when defeated, they turn to the ultimate, whereas demons do not. In response to their prayers, the Devi appears. The story narrates that Goddess Parvati comes to bathe in the Ganga, and from her body, another goddess, Shivaa Devi, emerges. As Shivaa Devi appears, Parvati becomes dark and is called Kalika. The radiant goddess who appears is Ambika. When the demon kings Shumbh and Nishumbh hear of her unparalleled beauty from their servants, Chanda and Munda, they desire to possess her. Their proposal is one of lust and ownership, threatening to drag her by her hair if she refuses. The Devi, in turn, declares her vow to marry only the one who can defeat her in battle, setting the stage for the conflict. The battle commences with the Devi easily defeating the initial warriors. When the formidable demon Raktbeej, who multiplies from every drop of his blood that touches the ground, appears, the Devi manifests as Kali. Kali drinks Raktbeej's blood, preventing his multiplication and leading to his defeat. The speaker clarifies the symbolism: Kali consuming the blood of demons is not a literal justification for consuming alcohol or meat. The blood of the demons is the wine she drinks, and their flesh is the meat she consumes. The story of Kali and Raktbeej, much like the tale of Shiva drinking poison, represents the highest spiritual ideal. While an ordinary person should practice discrimination (viveka) and stay away from evil, one who is supremely pure, like Shiva or Kali, can consume and transform evil itself. Shiva embraces all that the world rejects—ghosts, snakes, ashes—making him the lord of the outcasts. This represents the pinnacle of compassion and a state beyond all dualities, where one can embrace and digest all of life's poisons.