Once, in the presence of the radiant Goddess, a deep yearning stirred within Mahadeva. He spoke with humility, “O Mother, in my first birth I attained realization, but now the nine-lettered mantra does not shine forth within me. Please, reveal it to me today, so I may cross the ocean of existence. Save me, O Savior, compassionate Mother!” Hearing this plea, the Goddess, resplendent with a wondrous brilliance, graciously pronounced the sacred nine-lettered mantra. Upon receiving it, Mahadeva was filled with supreme joy; bowing reverently at the feet of the Goddess, Shiva remained there, absorbed in devotion. He stood, reciting the mantra—endowed with its seed and auspicious pronunciation—which grants both worldly desires and liberation. Witnessing Śaṅkara, the benefactor of the worlds, standing thus, I—Brahma—approached the great Māyā and spoke, standing near her feet with heartfelt reverence. I confessed, “The Vedas are not skilled enough to comprehend you in this way; thus, they do not declare you, flawless bearer of all beings. You are the very essence of offerings, established in every sacrificial rite, and so you have become the all-knowing Mother in the three worlds.” With pride, I continued, “I am the creator; I perform all actions, shaping the entire wondrous universe. Who among all beings, moving or unmoving, in the three worlds, is as capable as I? Truly, I am blessed, for I am Brahma, transcending the worlds, though immersed in the ocean of existence and overcome by pride.” Yet, in that sacred presence, humility dawned in my heart. “Today, by the dust of your lotus feet, my pride has dissolved. By your grace, I have become truly blessed and skillful in speaking truthfully. O Lady, destroyer of the fear of existence, giver of liberation, remove the great chains of delusion and suffering, and make me ever devoted to you.” I implored further, “How can I, born from the lotus and revealed by you, be liberated? I am your servant, obedient to your command. O Śivā, protect me, for I am lost in the ocean of existence.” I lamented, “Those who do not know you speak of me as the Lord, and of your pure, primordial conduct. The priests who worship for heaven do not truly know your power, though they desire it. O Creator, you have made me to play and shape the primordial creation in fourfold ways. I know this; who else could comprehend your supreme Māyā? Forgive my offense, born of ego.” I reflected upon those who strive in the eightfold path of yoga, established in meditation, yet do not know your name nor its liberating power, even when uttered with intent by the Mother. Such deluded ones, lost in the enumeration of ultimate principles and inquiry, abandon your name and remain bewildered in the ocean of existence. O Bhavāni, you alone grant liberation from the cycle of worldly life. I wondered, “Why do those who have experienced supreme knowledge through the ancient ones abandon, even for a moment, your pure conduct—named Śivā, Ambikā, Śakti, Īśa—which always remains? Are you not capable of creating the universe, instantly dividing all into fourfold forms by your mere glance? For your amusement, you have appointed me to the task of primordial creation, and thus I perform it as you wish.” I pondered the mysteries: “Is Hari the protector by your power, or was he preserved from Madhu and Kaiṭabha in the midst of the ocean by you? Was Hara destroyed by you at the proper time? How did he arise from the region between my brows?” “Your birth is neither seen nor heard anywhere; whence is your origin? None here knows. Surely, you are the primordial Śakti, O Bhavāni, independent of all; thus you are understood.” I recognized, “By you, I am empowered to create; Hari is empowered by you to protect; Hara is empowered by you to destroy. Today, all are powerless without you. Just as I, Hari, and Śaṅkara exist, so do others not arise, nor are they present here, nor will they be. Who is not bewildered in this exceedingly wondrous play of yours, the source of many disputes among those of little desire?” I reflected further, “The primordial deity is indeed non-agent, manifest in qualities, inactive, always without attributes and unchanging. Yet, O Lord, you have distributed this play, observing it well—so say those who know the ordinances. In this distinction between seen and unseen, the supreme person arises from you alone; there is no other, no third, when the object of knowledge is thoroughly examined.” I resolved, “Never should the words of the Veda be considered false or imagined; this contradiction has been deeply pondered in my heart. That which the Vedas declare as the one, non-dual Brahman—are you that, or is it someone else? Remove my doubt. My mind is not free from uncertainty, nor is it unwavering; in this inquiry into duality and unity, my small mind is immersed. You should dispel my doubt with your own words; by the merit of my past deeds, I have attained the fortune of reaching your feet.” With utmost humility, I asked, “Are you male or female? Tell me in detail; knowing your supreme power, I may be liberated from the ocean of worldly existence.” Thus questioned with humility and reverence, the primordial Bhagavati spoke gentle and illuminating words. The Goddess replied, “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 about this.” “Brahman is truly one, without a second, eternal and ancient; but when the desire to create arises, duality appears again. Just as a lamp, by association with a limiting adjunct, appears as two, or as a shadow or a reflection in a mirror, so too is the apparent distinction between us.” “Difference arises at the time of creation, O unborn one, for the purpose of manifestation; this division into seen and unseen always exists when there is duality. I am neither woman, nor man, nor neuter at the dissolution of creation; when creation exists, difference is imagined again by the mind.” She continued, “I am intellect, prosperity, fortitude, fame, memory, faith, intelligence, compassion, modesty, hunger, thirst, and forgiveness. I am beauty, peace, thirst, sleep, drowsiness, old age and youth; knowledge and ignorance, desire and longing, power and powerlessness as well. I am fat, marrow, and skin; I am sight, speech, truth and falsehood; I am the supreme, the intermediate, and the seeing speech, and all the various channels in the body.” “What is there in this world that is not myself? What exists apart from me? Know with certainty, O Lotus-born, that all is truly myself. Tell me, what exists that is devoid of these forms of mine? Therefore, O Creator, in this creation I have become all-pervading.” The Goddess revealed, “Indeed, among all the gods, I am the underlying basis of their various forms; I become power itself and perform mighty deeds. I am Gauri, Brahmi, Raudri, Varahi, Vaishnavi, Shiva; also Varuni, Kauberi, Narasimhi, and Vasavi.” Thus, the Supreme Mother, the source and support of all, graciously revealed her own true nature, dispelling all doubts and illuminating the hearts of her devoted ones.