Blood that becomes an army
Raktabija enters the battle when the Daityas are already retreating before the band of Mothers. In the Devi Mahatmya’s account, his arrival changes what a wound can accomplish. Each drop of blood that falls from his body to the earth produces another asura of his own stature:
पलायनपरान् दृष्ट्वा दैत्यान् मातृगणार्दितान् । योद्धुमभ्याययौ क्रुद्धो रक्तबीजो महासुरः॥८८.३९॥ रक्तबिन्दुर्यदा भूमौ पतत्यस्य शरीरतः । समुत्पतति मेदिन्यां तत्प्रमाणो महासुरः॥८८.४०॥
“Rakta-vija, a great Asura, seeing the Daityas, who were hard-pressed by the band of Mothers, intent on fleeing, strode forward to fight in wrath. When from his body there falls to the ground a drop of blood, at that moment starts up from the earth an Asura of his stature.” — Markandeya Purana 88.39–40 (Devi Mahatmya 8), tr. F. E. Pargiter
The effect recurs with every fallen drop. The Sanskrit account describes the blood-born warriors as matching his appearance, strength and prowess. They fight the Mothers themselves, turning the injuries inflicted on Raktabija into new opponents for the goddesses.
The blood therefore makes ordinary attacks dangerous to the attackers. A wound can hurt him while increasing the number of enemies around him.
The Mothers’ attacks
Raktabija fights with a club. The Mothers meet him with their own weapons: Aindri wounds him with the thunderbolt, Vaishnavi with the discus, and other divine Powers strike with spear, sword and trident. These are the female Powers fighting beside the goddess, rather than the male gods entering the battle in their place.
Their assaults release more blood. A wound to his head produces warriors by the thousand; further attacks fill the world with demons of his stature. He strikes the Mothers in turn with his club. The multiplication becomes so extensive that the gods are afraid.
Against Candika, the battle’s central goddess—the form of Durga in this narrative—his club proves ineffective:
न चास्या वेदनां चक्रे गदापातोऽल्पिकामपि
“and the blow of his club caused her no pain, even the slightest” — Markandeya Purana 88.56 (Devi Mahatmya 8), tr. F. E. Pargiter
The failure of the blow does not stop the danger from his blood. The goddess must combine the attack on his body with a way to prevent his wounds from supplying the battlefield with another army.
A battle won by swallowing
Candika tells Kali, addressed in the passage as Camunda, to open her mouth and receive the blood and the demons born from it. Kali is to move through the battle devouring them while the goddess continues to wound Raktabija. The two actions work together: one drains him, while the other consumes what would replenish his forces.
The account states Kali’s part directly:
मुखेन काली जगृहे रक्तबीजस्य शोणितम्
“Kali swallowed Rakta-vija’s blood with her mouth.” — Markandeya Purana 88.55 (Devi Mahatmya 8), tr. F. E. Pargiter
As further blood flows, Camunda receives it from all directions. Demons that arise within her mouth are devoured there. The multiplying power continues to operate, but its new warriors are consumed before they can sustain the battle.
Candika strikes Raktabija with her weapons while Camunda drinks his blood. He falls to the ground dead and bloodless. His defeat belongs to their combined action: Kali consumes the blood and its offspring, while Candika attacks the original warrior. The gods rejoice, and the Mothers dance in the aftermath.