Having journeyed across all the worlds, even upon celestial vehicles, I—Hari—alongside the lotus-born Brahma, pondered deeply: “Who is it that creates new worlds?” Our explorations, vast as they were, yielded no answer. Turning to the Mother of the universe, we sought her wisdom. “O Mother of all,” we said, “it is you who create, sustain, and dissolve the world as you will, by your own power. You ever delight your spouse, the Purusha, yet your mysterious path, O Shiva, remains unknown to us. Grant us, your youthful devotees, the blessing of serving at your lotus feet. For what happiness could there be in mere manhood, if deprived of your feet? Even if I were offered lordship over the three worlds or a human form, nothing would I desire, should I have to abandon your feet, O Shiva. Near you, even youthfulness brings no joy unless your feet are in sight.” “Ambika, may my fame remain pure throughout the three worlds. Now, having attained youth, I have come to know your lotus feet, which free one from the cycle of birth and death. Who, having abandoned your service on earth, would desire even a kingdom free from obstacles? Such prosperity is fleeting, for without your feet, it cannot endure. Even those pure sages devoted to austerity, if they forsake worship of your feet, O Mother, are deceived by fate; disgrace follows, even amidst prosperity. True liberation from the ocean of existence comes not from austerity, self-restraint, meditation, or sacrifices, but from devoted service to the dust of your lotus feet.” “If you are compassionate, O Goddess, show mercy. Reveal to me the wondrous, pure mantra. When I once recited it, happiness arose within me, and the supreme nine-lettered mantra became clear. Though I attained this mantra in my first birth, now it does not shine forth. Tell it to me again today, O Mother, so I may cross the ocean of worldly existence—save me, O Savior!” Hearing these words, the Goddess, radiant with divine brilliance, clearly uttered the nine-lettered mantra. Receiving it, Mahadeva was filled with supreme joy and bowed at her feet, remaining there in reverence. Reciting the mantra, which grants both desires and liberation and is auspicious in its very sound, Shankara stood devoted and steadfast. Witnessing Shankara, the benefactor of all worlds, thus absorbed, I approached the great Māyā, standing near her feet. I spoke: “Even the Vedas cannot fully comprehend you; thus, they do not proclaim you, flawless bearer of all beings. You are the very essence of offerings, present in every sacrifice. Thus, you are the all-knowing Mother throughout the three worlds.” “I am the creator,” I thought, “performing all wondrous acts in this universe. Who among all beings, moving or unmoving, is as capable as I? Indeed, I am blessed, for I am Brahma, transcending the worlds, yet immersed in the ocean of existence and overcome by pride. Today, by the dust of your lotus feet, I am truly blessed and have learned to speak truthfully by your grace. O Lady, destroyer of fear, giver of liberation, free me from the chains of delusion and suffering, and make me your devoted servant.” “How can I, born from the lotus and revealed by you, be liberated? Surely, I am your servant, obeying your command. O Śivā, protect me, lost in the ocean of worldly existence. Those who do not know you speak of me as the Lord, and of your pure, primordial ways. Priests who worship for heaven’s sake do not truly know your power, though they desire it.” “I am created by you, O Creator, to play and shape the primordial creation in fourfold ways. I know this; who else could comprehend your supreme Māyā? Forgive my offenses, born of ego. Those who toil in the eightfold path of yoga and meditation do not know your name nor its liberating power, even when uttered by the Mother with intent. Those deluded by endless inquiry and enumeration abandon your name and are lost in the ocean of existence. O Bhavāni, you alone grant liberation from the cycle of worldly life.” “Those who have realized the highest knowledge, why would they abandon your pure path, even for a moment? Your names—Śivā, Ambikā, Śakti, Īśa—remain ever present. Are you not capable of creating the universe at a glance, dividing all into fourfold forms? For your amusement, you have appointed me to this task of creation, and I perform it as you wish.” “Is Hari, the protector, sustained by you? Was he preserved from Madhu and Kaiṭabha in the ocean’s midst? Was Hara destroyed by you at the right time? How did he arise from between my brows? Your birth is neither seen nor heard—whence is your origin? No one here knows. Surely, you are the primordial Śakti, O Bhavāni, independent and supreme.” “By you, I am empowered to create; Hari is empowered to protect, and Hara to destroy. Without you, we are powerless. As I, Hari, and Śaṅkara exist, so do others not arise, nor are they present, nor will they be. Who is not bewildered by your wondrous play, the source of disputes among the seekers?” “The primordial deity is truly inactive, manifest in qualities, yet always beyond attributes and unchanging. Yet, O Lord, you have distributed this play, observing it well—as the wise have declared. In the distinction between seen and unseen, the supreme person arises from you alone; there is no other, no third, when the object of knowledge is fully examined.” “Never should the words of the Veda be considered false or imagined; this contradiction I have pondered deeply in my heart. That which the Vedas declare as the one, non-dual Brahman—are you that, or is it another? Remove my doubt. My mind is restless, caught in the inquiry into duality and unity. Please, with your own words, dispel my confusion. By my past merit, I have reached your feet.” “Are you male or female? Tell me in detail, so that, knowing your supreme power, I may be liberated from the ocean of worldly existence.” Thus, with humility and reverence, I questioned the primordial Bhagavatī. She, the great Goddess, spoke gentle words: “There is always oneness—no division—between myself and this one. I am that, and that am I; any sense of difference arises only from confusion of the mind. He who knows the subtle distinction between us, being truly wise, is liberated from worldly existence—there is no doubt. Brahman is truly one, without a second, eternal and ancient; but when the desire to create arises, duality appears again.” Thus, the Goddess revealed the supreme truth, dissolving all doubts and bestowing the highest wisdom.