She alone is the source of delight for her mother, father, and all the members of her family; yet, at the same time, she can bring sorrow and confusion among her co-wives. Thus, by her very essence and with the coming of womanhood, a new disposition emerges, shaped by the qualities of rajas and tamas. Indeed, it is through rajas, manifesting as womanhood, and tamas, that this unique nature arises. When these two qualities come together, a different disposition is formed. Narada, understand that the variety of castes is not found in their essential natures; only through the mingling of opposing qualities do such differences sometimes appear. Consider a woman blessed with beauty, adorned by youth, graced with modesty and sweetness, and accompanied by humility. If she knows the arts of love and is approved by the scriptures of righteousness, she brings joy to her husband but sorrow to her co-wives. When a person’s nature is rooted in delusion and sorrow, people may say she is situated in sattva, but when sattva changes, it appears as something else. To the virtuous, oppressed by thieves, an army brings happiness; but to the wicked and to the robbers, it brings misery and confusion—such is its nature. By their own nature, they avoid seeing things in opposition, just as a day covered in dense, heavy clouds is perceived differently by different people. When accompanied by lightning and thunder, veiled in darkness and pouring rain upon the earth, this is said to be the form of tamas. What is an inauspicious day for the farmer becomes a source of happiness for those who are ready with seeds and implements. Yet for those whose houses are poorly covered, for the unfortunate, and for those who dwell in huts of grass and wood, such a day brings sorrow. For women whose husbands are away, it brings delusion. In this way, all qualities, when situated in their own nature, can appear as their opposites. Now, my son, listen as I describe the characteristics of these qualities. Sattva is always light, illuminating, pure, and clear. When the limbs and senses, such as the eyes, feel light, and the mind is pure and does not cling to objects, then sattva predominates in the body. But yawning, stiffness, drowsiness, and restlessness are signs of rajas. When rajas is predominant in someone’s body, that person seeks quarrels, desires to act, and wishes to travel to another village. Such a restless mind is overly eager for disputes. When there is obstruction of the teacher or desire, that is tamas. Then, the limbs become heavy and powerless, the senses and mind feel empty, and sleep does not come. Thus, Narada, these are the characteristics of the three gunas. Narada then asked: “O Grandsire, you have described the three gunas as having distinct characteristics. How do they, being established together in one place, perform continuous action? Though distinct and mutually opposed, they act together like enemies united. How do they, being together, accomplish action? Please tell me.” Brahma replied, “Listen, my son, and I will explain. The gunas are like the elements of a lamp. Just as a lamp gives light through the combination of wick, oil, and flame, which are each opposed to one another, so too do the gunas operate. Oil, though opposed to fire, when joined with it, and the wick, though opposed to oil and fire, are all mutually opposed. Yet, being together in one place, they reveal objects.” Narada acknowledged, “Thus, O son of Satyavati, have the gunas born of nature been described. They are indeed the cause of the universe, as I have previously heard.” Vyasa then said, “Thus everything was explained to me in detail by Narada—all the characteristics and actions of the gunas, their divisions, and the supreme power by which all this is pervaded. She is both with qualities and without qualities, always according to the difference of actions. The Purusha is non-agent, complete, indifferent, supreme, and imperishable. This great Maya creates the universe, consisting of the existent and the non-existent—Brahma, Vishnu, Rudra, Surya, Chandra, and the lord of Shaci; the Ashvins, the Vasus, Tvashtr, Kubera, the lord of the waters, Agni, Vayu, Pusha, the commander of the army, and Vinayaka. All these are endowed with her power and are able to perform their own actions; otherwise, they too would be powerless and unable to move. She alone, O king, is the cause of the world, the supreme goddess. Worship her, O lord of men, and perform sacrifice. Worship her with supreme devotion, according to the prescribed method. She is Mahalakshmi, Mahakali, and also Mahasarasvati. She is the goddess of all beings, the cause of all causes, the giver of all desired objects, peaceful, easily served, and full of compassion. By merely uttering her name, she bestows the desired fruits. She was worshipped before by the gods—Brahma, Vishnu, and Maheshvara. By ascetics seeking liberation, self-controlled, in various ways—even if her name is indistinctly spoken, or mentioned incidentally—she grants desired objects, even those exceedingly difficult to obtain, in every way. When one, terrified, cries ‘ai ai’ upon seeing a tiger or some such beast in the forest, even when the utterance is incomplete, she bestows the desired boon. In this regard, O foremost of kings, the example of Satyavrata is well known. This is clear to us, the sages of purified mind, in assemblies of Brahmins; the wise always cite his case as an illustration. I shall now narrate to you, O king, all of this in detail as I have heard it: Satyavrata was a Brahmin by name, utterly ignorant and unlettered.