She was described as long-necked and charming, a bestower of peace who increased tranquility wherever she dwelled. She was the mother of the three powers, born victorious over the six waves of existence. Drawing all things together, she sustained the world, was the very source of desire, and wore a radiant crown upon her head. Beloved of Pradyumna, she was restrained and possessed a twin vision, with three eyes that saw past, present, and future. She was possessed by the bull, the mother of the sky, and made her abode upon the sacred Mount Vindhya. As the daughter who slew Cāṇūra, she was a knower of ethics and could assume any form at will. She was cherished by Vīrabhadra, heroic, and born from the fierce Mahākāla. She nourished, took away, purified, fostered, and was ever abundant. She ploughed the earth, poured nectar, and delighted in playing the vīṇā. She was Arundhatī, golden-eyed and moon-marked, bestower of honor. She bore streams, possessed excellent form, and granted boons both great and small. She was the bearer of fortune and prosperity, ever auspicious, and shared half the body of Śrīdhara. She destroyed the hosts of demons, was the daughter of Sihikā, and rode the lion. She knew taste, gave taste, and was ever-pleasing, with nectar dripping from her tongue. She wielded the thunderbolt staff, had a thunderbolt tongue, was a divine maiden of adamantine form. She was Gandharva, mistress of serpents, lunar in nature, and fond of Kambala and Aśvatara. Her enclosure was adorned with golden champaka flowers, and she was the taker of Kaṃsa’s life-breath. She was the manifest divine goddess, possessing celestial fragrance, and existed beyond the day. Desired and most excellent, she was cherished by the noble and worshipped by both the worthy and unworthy. She was the mother of the lord of the gods, radiant and subtle, established in the sun. Skilled in the meaning of Dharma-śāstras, she was a knower and bearer of righteousness. She was the very power of Dharma, composed of Dharma, transcending unrighteousness, and the universal upholder of Dharma. She was the teacher of Dharma, righteous in nature, attainable through Dharma, and the support of the earth. Free from all powers, she was yet the refuge and source of all powers. Ever-auspicious, she was of the form of space, of universal form, and yet formless. At this, the devotee, bowing with fear in his heart, spoke with joined palms, “I am now afraid, having seen this form; show me another form.” Withdrawing that terrible aspect, she revealed another of her own forms: gentle, with two eyes and two arms, adorned with dark blue locks. Her splendid, broad forehead was radiant with a shining tilaka mark, and upon her chest she wore a wide garland made of gold. Her face was serene and divine, the very abode of infinite greatness. Casting off fear, his heart gladdened, he spoke to the supreme goddess: “O you who are directly present before me—unmanifest, gracious, yet visible to my sight—O Goddess, everything dissolves into you alone, and you alone are the supreme goal. Others who know the highest truth call you Śiva, the refuge of auspiciousness. Ignorance, limitation, illusion, and countless powers such as the elements have all arisen from you. “You are free from all distinctions, yet all distinctions rest in your own being. From the primordial substance, you create and transform the entire universe. You alone are supreme bliss; you alone are the giver of bliss.