From the essence of the most radiant jewels among women, she arose—her presence now abiding upon the chest of Kṛṣṇa himself. In ancient times, Brahmā, the creator, undertook six thousand years of austerity in pursuit of her, yet even in dreams she eludes vision; how much more impossible it is to see her directly. She is known as the fifth goddess, renowned throughout the worlds as Rādhā. All the forms of women in the universe are but reflections of her nature. Listen, for her principal forms, her divine portions, are many. One arose from Viṣṇu’s lotus feet, eternal and fluid in essence. By her grace, liberation is granted through sight, touch, bathing, and even drinking. She is the pure form of all holy places, the supreme among rivers both great and small, instantly bestowing the fruits of austerity upon ascetics in Bhārata. She is pure, free from ego, virtuous, and ever dear to Nārāyaṇa. She is the very form of Viṣṇu’s ornaments, the chaste one who stands at his feet. She is the essence of all flowers, always pure, ever bestowing merit. In the age of Kali, she takes the form of fire, burning away the dry fuel of sin. The holy places themselves long for her touch and sight, seeking purification. She grants liberation to those who seek it, and fulfills all desires for those who desire. She is the supreme goddess of worship, protector of the people of Bhārata. She is the beloved disciple of Śaṅkara, accomplished in supreme knowledge. As goddess of serpents, she is their mother—beautiful, riding upon serpents, honored by the lord of serpents. As a perfected yoginī, she dwells among them. She is the embodiment of austerity, the giver of its fruits, herself an ascetic. Among ascetic women, she is to be worshipped; among ascetics in Bhārata, she is revered. She is of the nature of Brahman, supreme and intent upon contemplation of Brahman. She is the mother of Āstīka, the sage, foremost among ascetics. Most venerable among mothers, she is known as Ṣaṣṭhī. An ascetic, devoted to Viṣṇu, beloved of Kārttikeya, she always grants sons and grandsons, nourishing the worlds. She is supreme in the place of children; as a yoginī, she takes the form of an old woman. Worship of her is performed in the maternity chamber on the sixty-second day for the child—a discipline that is perpetual and desired for higher purposes. In water, on land, and in the sky, she is accessible to children even in dreams. Born from the mouth of Prakriti, she bestows all auspiciousness. Thus, the wise call her Maṅgala Caṇḍī, the Auspicious Caṇḍī. She is worshipped by women with devotion, using the five offerings. She destroys sorrow, distress, sin, misfortune, suffering, and poverty. When angered, the great goddess Maheśvarī can destroy the universe in an instant. Born from the forehead of Durgā, she appeared in battle against the demons Śumbha and Niśumbha. Her divine, beautiful form is adorned with the brilliance of millions of suns. She grants all accomplishments, is the supreme yoginī of perfection, eternally dark-complexioned through devotion to Kṛṣṇa, and ancient. With just a breath, she is able to destroy the entire universe.