As the divine discourse continued, the Supreme Power spoke to the Creator, Brahma, illuminating the nature of difference and unity. “Just as a single lamp, when associated with a limiting adjunct, appears as two, so too is the distinction between us—a mere shadow or reflection in a mirror. This difference arises only at the time of creation, O Unborn One, for the purpose of manifestation; whenever duality exists, the division into the seen and unseen persists. At the dissolution of creation, I am neither woman, nor man, nor neuter. When creation emerges, the mind again imagines difference. Yet, truly, 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; I am knowledge and ignorance, desire and longing, power and powerlessness. I am fat, marrow, skin; I am sight, speech, truth and falsehood. I am the supreme, the intermediate, and the seeing speech, and all the various channels within 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 am all-pervading. Among all the gods, I am the foundation 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. When all effects arise, I enter them, performing every action and establishing the cause. In water, I am coolness; in fire, heat; in the sun, light; in the moon, chill—wherever desired, I manifest accordingly. Without me, O Creator, nothing can stir; all living beings in the world depend on this certainty, which I declare to you. Even Shankara is powerless to slay demons when deprived of me; the world calls a man without power exceedingly weak. People do not speak of one lacking Rudra or Vishnu, but all call a powerless man base among men. One fallen, stumbling, fearful, subdued by enemies, is called powerless in the world; none is ever called ‘non-Rudra.’ Know that power is the cause; as you wish to create, when joined with power, the agent accomplishes everything. So too Hari, Shambhu, Indra, Agni, the moon, the sun, Yama, Tvaṣṭā, Varuṇa, and Vāyu—all rely on power. The earth remains firm only when endowed with power; otherwise, it cannot even support an atom. Likewise, Śeṣa, Kūrma, and all other guardians of the directions, when joined with me, are capable of accomplishing their own tasks. I drink up all water, I consume fire, I still the wind; today, as I wish, so I act. And, O Lotus-born, never should doubt arise regarding the reality of all principles, nor should their existence ever be questioned. Sometimes there is prior non-existence or destruction, just as a pot does not exist in a lump of clay or in shards. If today one inquires, ‘The earth is not here, where has it gone?’ know that its atoms have arisen. The principle is described in seven ways: eternal, momentary, void, both permanent and impermanent, with agent, with ego, and as the foremost. Receive, O Creator, the great principle and its offspring, the ego; then create all beings as before. Let them go to their own abodes, having been fashioned, and dwell there; let them perform their own tasks, inspired by divinity. Receive, O Creator, this power—beautiful, lovely-faced, named Mahāsarasvatī, endowed with the quality of passion, and excellent. Clad in white garments, adorned with divine ornaments, seated upon a splendid seat, she shall be your companion for play. This noble lady will always be your companion; do not disregard her power, for she is most worthy of worship and dear to me. Go now with her at once to the world of truth, and from the fourfold seed, bring forth all beings at this very moment. The subtle bodies, together with those living beings and their actions, remain established in time; cause them to exist as before. By the causes known as time, action, and inherent nature, the entire universe—moving and unmoving—should exist, endowed with its own qualities as before. You must always honor and worship Viṣṇu, for he is ever superior due to the predominance of the quality of sattva. Whenever a difficult task arises for you, Hari will descend upon the earth and accomplish it. Taking birth among animals or elsewhere, or assuming a human form, Janārdana will destroy the daityas. This Bhava will be your powerful ally; after creating all the gods, enjoy yourself as you wish. Brāhmaṇas, kṣatriyas, and vaiśyas, intent and attentive, will worship you all with various sacrifices and proper offerings. By the utterance of my name in all sacrifices, you gods will always be satisfied and content. Śiva, who is beyond all qualities, must also be honored by you in every way, and diligently worshipped in all sacrificial rites.” Thus, the Supreme Power revealed the profound unity behind all forms and actions, instructing Brahma to create and sustain the universe, always mindful of the divine power that pervades all.