Acharya Prashant explains the second section of the Durga Saptashati, which details the annihilation of Mahishasur's army. He reads from the text, describing how the Devi's lion kills the demon Chamar. The speaker interprets Chamar as a symbol for those who exploit the forest, like the timber or sand mafia, whose actions disrupt the entire ecosystem, leading to the disappearance of grass, deer, and ultimately, lions. He then mentions other demons like Karal, Uddhat, and Bashkal, who are killed by the Devi's mace, arrows, the sound of her bell, or even a simple slap. Witnessing the destruction of his entire army, Mahishasur becomes enraged and takes the form of a buffalo to confront the Devi. The speaker clarifies the symbolism within the text, noting that the Durga Saptashati has three main sections. The second section, comprising chapters 2, 3, and 4, focuses on the slaying of Mahishasur. In this narrative, the Devi represents Prakriti (Nature) and appears in her Rajoguni (active/passionate) form as Mahalakshmi. Mahishasur symbolizes the Asura (demonic) tendency. This is contrasted with the first section, where the Devi, in her Tamoguni form as Mahakali, prompts Shri Vishnu to slay the demons Madhu and Kaitabha. The long battles mentioned in the text, lasting thousands of years, are explained as a literary hyperbole to signify a very ancient and prolonged struggle. Acharya Prashant connects the ancient story to the modern world by defining an Asura not by a monstrous appearance but by the intention to exploit and enjoy Nature for the ego's gratification. Mahishasur's act of defeating the gods (who represent natural forces like the sun and water) and disrupting the laws of nature is a metaphor for humanity's current exploitation of the environment. This exploitation, driven by the desire for pleasure and the expansion of the ego, leads to ecological disasters such as climate change, deforestation, and floods. The speaker emphasizes that the one who has the desire to exploit Nature is the Asura. He further elaborates on the symbolism of Mahishasur repeatedly changing his form—from a buffalo to a lion, an elephant, and a man—whenever attacked by the Devi. This, he explains, signifies how falsehood, when confronted by Truth, merely changes its appearance as a survival tactic, while its core remains unchanged. The speaker asserts that any quality, be it knowledge, skill, or even asceticism, becomes a vice if it is dedicated to the false self (ego). Conversely, an attribute like anger, when used for the protection of Truth and Nature, becomes a virtue, as demonstrated by the Devi. Her drinking of *madhu* (wine) is also symbolic; she is not intoxicated by it, but the Asura is. The Devi's actions are solely for the purpose of destroying the Asura.