In the sacred scriptures, it is taught that the prefix ‘pra’ signifies excellence and supreme quality, especially in the quality of sattva, or purity. There exists a divine being whose very nature is woven from the three fundamental qualities—sattva, rajas, and tamas—and who is endowed with all powers. The name ‘Prakṛti’ arises from this: ‘pra’ coming first, indicating the highest, and ‘kṛti’ meaning creation itself. In the mystery of creation, by the power of yoga, the Self became twofold, manifesting the process of creation. This Prakṛti is of the very nature of Brahman—eternal and the everlasting illusion, Māyā. Thus, the supreme yogi perceives no distinction between the feminine and the masculine, for all is the play of the One. This creation unfolds by the will of Śrī Kṛṣṇa, who acts according to his own desire. When he wills to create, by his command, the fivefold acts of creation take place in manifold forms. Among these divine manifestations, Ganeśa’s mother, Durgā, stands forth—she who is the very form of Śiva and beloved to him. Durgā is ever worshipped by Brahmā, the other gods, the sages, and the Manus. She bestows fame, auspiciousness, righteousness, prosperity, truth, and merit. Ever devoted to rescuing those who are distressed, poor, or have sought her refuge, she is the embodiment of all powers, the unceasing energy of the Lord. From her arise intelligence, sleep, hunger, thirst, shadow, lethargy, compassion, and memory, as well as contentment, nourishment, Lakṣmī, livelihood, and motherhood. Though the scriptures describe her qualities only briefly, according to tradition, she is the embodiment of pure sattva—Padmā—belonging to the Supreme Self. Padmā is beautiful, self-restrained, exceedingly peaceful, virtuous, and the very source of all auspiciousness. She is detached, yet affectionate to her husband, foremost among all, and wholly devoted to her spouse. She is the essence of all crops and the sustenance of all living beings. In heaven, she is the goddess of fortune; among kings, she is royal prosperity. In all beings and possessions, she appears as beauty and delight. Among merchants, she takes the form of commerce; among the wicked, she brings quarrels. She is fickle among the fickle, yet ever protects the wealth of her devotees. The second great power is Śakti, as declared in the Vedas and accepted by all. She presides over speech, intellect, knowledge, and the wisdom of the Supreme Self. To the virtuous, she grants good understanding, poetry, intelligence, brilliance, and memory. She is the embodiment of explanation and comprehension, the destroyer of all doubts. She takes the form of all music, melody, and rhythm. Without her, the world would be mute and lifeless. Śakti is of pure essence, virtuous, and beloved of Śrī Hari. She ever recites the glories of the Supreme Self, Śrī Kṛṣṇa, adorned with a garland of jewels. She is the embodiment of accomplished knowledge and ever bestows all perfections. Now, according to the scriptures and as far as can be told, listen to the next manifestation. This goddess is skilled in the mantras of sandhyā worship and in the tantras. She is the very form of Brahmanic radiance and performs all sacred rites. Even holy places long for her touch or sight to be purified. She is the embodiment of supreme bliss, the highest and eternal one, the power composed of Brahmanic radiance and the presiding deity over it. Thus, the goddess is said to be the fourth. Now, let us hear of the fifth.