Whenever fear arises among the gods because of the daityas, the Mother of the Universe assured them, her powers would manifest in splendid forms and destroy those threats. She called upon Vārāhī, Vaiṣṇavī, Gaurī, Nārasiṃhī, Sadāśivā, and others, instructing the lotus-born Brahma to accomplish their tasks. She emphasized the importance of a nine-syllabled mantra, together with its seed and meditation, urging Brahma to recite it always and accomplish all tasks with its power. She revealed to him that this mantra is supreme, to be cherished in the heart for attaining all desires and purposes. Smiling beautifully, the Mother then spoke to Hari, saying, “Viṣṇu, go and accept this enchanting Mahālakṣmī.” She assured Viṣṇu that Mahālakṣmī would forever reside upon his chest, a gift for his delight, bestowing auspicious power and all things. She instructed him never to disregard this union, which must always be honored, declaring that the sacred Lakshmi-Narayana union had been established by her. The Mother further explained that she had performed sacrifices for the sake of life and the gods, and that harmony must always be maintained with these three: the Creator, Shiva, and the gods, all born from her qualities. She proclaimed that all would certainly be respected and worshipped by everyone. She warned that humans who create division among these would go to hell, and that those who distinguish between Hari and Shiva are destined for the same fate, for Hari is directly Shiva, and Shiva is Hari. The Creator too is to be understood in this way, with no deliberation about their unity. She then explained the differences in qualities: Viṣṇu’s primary quality is sattva, suitable for contemplation of the Supreme Self, while in secondary roles, rajas and tamas are present. With Lakshmi, Viṣṇu should enjoy the transformations and distinctions, endowed with rajas. She described the mantra’s seeds—speech, desire, and maya—assuring Viṣṇu that this mantra grants the highest reality. She instructed him to recite it always and enjoy as he wished, free from the fear of death or time. The Mother declared that as long as her cosmic play continues, all will persist, but when she withdraws, she will reclaim everything, moving and unmoving. Then, all will merge into her. She reminded them that the mantra must always be remembered, for it grants both desires and liberation. She instructed that it be chanted with udgitha for auspiciousness, and after establishing Vaikuntha, Viṣṇu must reside there, enjoying as he wished while contemplating her, the Eternal One. Brahma, the lotus-born, narrates that after addressing Vasudeva, the supreme Prakriti, possessed of the three qualities, the Devi, now beyond qualities, spoke immortal words to Shiva. She instructed Shiva to take Haragauri, the enchanting Mahakali, and, after establishing Kailasa, to enjoy as he wished. She assigned Shiva the primary quality of tamas, with sattva and rajas as secondary qualities. Shiva was to enjoy for the destruction of demons, utilizing rajas and tamas, and also to perform austerity and remembrance of the Supreme Self. She advised that sattva, peaceful and pure, must always be accepted. The Devi explained that the three—Brahma, Viṣṇu, and Shiva—are the causes of creation, preservation, and destruction, and that nothing in the world exists devoid of these qualities. Everything seen as substance in the world is composed of them. She clarified that what is perceived as without qualities has never existed and will never exist; only the Supreme Self is without qualities, but it is never an object of perception. She revealed to Shiva that she herself is both with qualities and without, depending on circumstance, always the cause and never the effect. With qualities, she is the cause; without, she is close to the Spirit. The great principle, ego, the qualities, sound, and all the rest move about day and night in the forms of cause and effect. Ego is her effect, established as threefold; from ego arises the great principle, called intellect. The great principle is the effect, ego is the cause, and from ego, the subtle elements are produced, which in turn are the cause of the five elements, the organs of action and knowledge, and the mind—making a group of sixteen, both effect and cause. She affirmed that the Supreme Self, the original Person, is neither effect nor cause, and thus is the origin of all at the beginning. Briefly, she explained the origin to Shiva, then instructed them to go forth for her purpose. She promised that by remembrance, she would grant them vision in times of difficulty, urging the gods always to remember her as the eternal Supreme Self. By remembrance from both sides, success in action is certain. Brahma concludes that, having spoken thus, the Devi dismissed them, having given them well-prepared powers: Mahālakṣmī to Viṣṇu, Mahākālī to Shiva, and Mahāsarasvatī to himself. From her place, she sent them forth. Having reached another place, they became persons, reflecting on her form and its supremely wondrous power. They reached the chariot and were established there, finding themselves in a realm that was neither an island, nor was the goddess present, nor the ocean of nectar.