After speaking, the son of Brahma—Kumara—approached and took hold of Shankara, Lord Shiva. Witnessing Shiva being seized by the boy, Parvati, the virtuous consort of Shiva, pondered deeply within herself, realizing that this event was truly insurmountable, a marvel beyond comprehension. At that very moment, the gods, together with Parvati, beheld a wondrous sight: above them, a blazing radiance erupted, shining forth in all ten directions and outshining millions of suns. The brilliance was overwhelming, surpassing anything they had ever known. In awe, Vishnu spoke: “This one is but your sixteenth part; who are we, compared to the Great Cosmic Being?” Brahma added, “Am I able to praise or describe Him? How can I praise the Supreme?” The gods themselves confessed, “The Vedas are not able to praise Him, nor is Sarasvati capable.” The sages echoed, “Speech is not able to praise You, who are beyond both speech and mind.” Sarasvati herself admitted, “I am not at all able to praise You, who are beyond speech and mind.” Savitri said, “How can I, by my feminine nature, praise the Cause of all causes?” Lakshmi declared, “How can I praise You, the seed-cause of the worlds, from whom even my own powers arise?” Himalaya, the mountain king, confessed, “Though I am eager to praise, I am insignificant; how can I praise, being unfit to do so?” One by one, after offering their praises, all the gods fell silent, overcome by the majesty before them. Parvati, steadfast in her vow and discipline, clad in washed garments with matted locks, stood radiant, her form blazing like tongues of fire—she was the very embodiment of brilliance. Then, Parvati spoke: “Who indeed knows You—those who know the Vedas, or the Vedas themselves, or their composers? Even your own portions do not know you—how then could your manifestations know you? You are subtler than the subtlest, unmanifest; greater than the greatest, the Supreme. You are the effect, you are the cause, and you are the cause of all causes. Unattached, without qualities, the witness, delighting in your own Self, transcendent beyond the highest; yet, with qualities, you take on a material form by your portion for the sake of creation. You are Prakriti, you are Purusha; there is no Veda apart from you anywhere. You are karma, you are the seed of karma, you are the giver of the fruits of actions; some envision you as the four-armed, peaceful, enchanting beloved of Lakshmi. And the Vaishnavas see you with form, charming and captivating—as a two-armed, beautiful, youthful, dark and lovely one. Thus, devotees joyfully serve you, radiant one, constantly; you appeared, praised by Brahma, for the destruction of the gods’ enemies. I am eternally of the nature of radiance; having assumed a form, O Lord, by your maya, I am your maya; formerly, I deluded the demons. Then I was praised by the gods, afflicted by Taraka. Having abandoned my body at Daksha’s sacrifice, I became Shiva because of the slander of Shiva. Shiva was obtained in this very birth by much austerity. But I did not obtain that radiance born of love, by the divine maya. Now, by a vow, I wish to obtain a son like you. Having heard all this, O ocean of compassion, you ought to show me your grace. Whoever attentively listens to this hymn of Parvati in Bharata, for a year, subsisting on sacrificial food, and worships Hari with devotion, O Brahman, this hymn to Vishnu is a bringer of all prosperity and wealth. It is the seed of all beauty and increases the abundance of fame. Then Narayana revealed his true form, invisible to all and exceedingly rare. Having praised the goddess, steadfast in her vow, with her mind fixed on Krishna, the story reached its sacred culmination.