Through the power of yoga, souls attain a perfection that is rarely reached again; for this reason, those who offer gifts during the sacred rites of śrāddha should give only to yogins, for their merit is greatest. Among the yogins, there is a lineage of celestial beings: the mind-born daughter became the wife of the great mountain Himavat. From Himavat were born Maināka, his son, and Krauñca, his elder brother. It is Krauñca who gives his name to Krauñcadvīpa, the fourth continent, which is famed for being covered in ghee. Menā, the wife of Himavat, gave birth to three daughters, all endowed with the power of yoga and devoted to severe vows: Umā, Ekaparṇā, and Aparṇā. These daughters, steadfast in their austerities, were each given in marriage: one to Rudra, the fierce god; one to Sita; and the last to Jaigīṣavya. The world reveres these daughters of Himavat for their great asceticism. Yet, questions arise: Why did Dākṣāyaṇī, the daughter of Dakṣa, once burn herself by her own will? And how did the daughter of Himavat come to be born on earth in a similar manner? Did she withdraw herself, or was she called the daughter of Brahmā’s son? O Sūta, mother of the world, tell us in detail by what means these events unfolded. When Dakṣa arranged a grand sacrifice, rich with gifts and blessings, and invited all the gods, Satī approached her father and asked, “Father, why is my husband not honored in this sacrifice?” Dakṣa replied coldly, “Śūlabhṛt—he who bears the trident—is not fit for sacrifices.” He called Rudra inauspicious, the destroyer of sacrifices, and for this reason excluded him. Satī, angered and grieved by her father’s words, declared, “I will abandon this body, which came from you.” She pronounced a curse: “You will become the only son among ten ancestors, and in the horse sacrifice, as a kṣatriya, you will be destroyed by Rudra.” Having spoken thus, Satī entered into deep yoga. With the radiance that arose from her own body, she burned herself up, and with her, the gods, demons, and kinnaras were shaken. The hosts of Gandharvas and Guhyakas gathered, bewildered, asking, “What is this? What is happening?” Then Dakṣa, filled with sorrow, came near, bowed down, and spoke humbly: “You are the mother of this world, the goddess of its fortune. O Devi, you became my daughter out of your desire to bestow favor upon me. Without you, nothing in the universe, moving or unmoving, can exist. O knower of dharma, grant me your grace—do not abandon me here.” The goddess replied, “What has been begun by me must be accomplished, without doubt. But you will certainly be killed in sacrifice by Śūlin, the trident-bearer, among mortals. For the sake of creation, with your favor, you must perform ascetic practice near me. You will become the lord of creatures, and among your ten sons, Angaja will be sufficient. By a portion of me, sixty maidens will be born as your daughters. In my presence, through asceticism, you will attain the highest yoga.” Hearing this, Dakṣa asked, “O faultless one, in which places must I see you, praise you, and by which names?” The goddess answered, “You must always be seen in all beings, everywhere on earth, in every world; whatever exists is not without me. Yet, for those seeking perfection, or for those desiring prosperity, I will truly tell you the sacred places where I am to be seen or remembered: In Varanasi, I am known as Vishalakshi; in Naimisha, I bear the linga; in Prayaga, I am Lalita Devi; at Gandhamadana, I am Kamakshi; in Manasa, I am Kumuda, called Vishvakaya, and likewise in Ambara. In Gomanta, I am Gomati; in Mandara, Kamacharini; in Chaitraratha, Madotkata Jayanti; in Hastinapura, I reside. In Kanyakubja, I am Gauri; on Malay Mountain, Rambha; in Ekambhaka, Kirtimati; and all know me as Vishva in Vishveshvara. In Pushkara, I am Puruhuta; in Kedara, Margadayini; in Nanda, on the summit of Himalaya; in Gokarna, Bhadrakarnika. In Sthanesvara, I am Bhavani; in Bilva, Bilvapattrika; on Shri Shaila, Madhavi; in Bhadreshvara, Bhadra. On Varaha Mountain, I am Jaya; in Kamala’s abode, Kamala; in Rudrakoti, Rudrani; on Kalañjara Mountain, Kali. In Mahalinga, I am Kapila; in Markota, Mukuteshvari; in Shalagrama, Mahadevi; in Shivalinga, Jalapriya. In Mayapuri, I am Kumari; in Santan, Lalita; in Utpalakshi, Sahasrakshi, Kamalakshi, and Mahotpala. In the Ganges, I am Mangala, and in Purushottama I am called Vimila; in the Vipasha, Amoghakshi, and Patalā in Pundravardhana. By Supārśva, I am Narayani; in Vikuta, Bhadrasundari; in Vipula, Vipulā; and on Malayachala, Kalyani. At Kotitirtha, I am Kotavi; in Madhava forest, Sugandha; at Godashrama, Trisandhya; at Gangadvara, Ratipriya. At Shivakunda, I am Shivananda; at Devika bank, Nandini; in Dvaravati, Rukmini; in Vrindavana forest, Radha. In Mathura, I am Devaki; in Patala, Parameshvari; at Chitrakuta, Sita; in the Vindhya mountains, Vindhyadhivasini. In Sahyadri, I am Ekavira; at Harishchandra, Chandrika; at Ramathirtha, Ramana; in the Yamuna, Mrigavati. At Karavira, I am Mahalakshmi; at Vinayaka, Uma Devi; at Vaidyanatha, Aroga; at Mahakala, Maheshvari. At Ushnatirtha, I am Abhaya; in the Vindhya cave, Chāmrta; at Mandavya, Mandavi; in Maheshvara city, Svaha. At Chagalanda, I am Pracanda; at Makaranda, Chandika; at Someshvara, Vara-roha; at Prabhasa, Pushkaravati. At Sarasvati, I am Devamata; at Paravara bank, Mata; at Mahalaya, Mahabhaga; at Payoshni, Pingaleshvari. At Krtashaucha, I am Simhika; at Kartikeya, Yashaskari; at Utpalavartaka, Lola; and at the Shona confluence, Subhadra. At Siddhapura, I am Mother Lakshmi; at Bharata’s hermitage, Angana; at Jalandhara, Vishvamukhi; and on Kishkindha mountain, Tara. Thus, the goddess revealed her many forms and abodes, assuring Dakṣa and all beings that she pervades the universe, ever present for those who seek her with devotion and strive for perfection.