Brahmā, Viṣṇu, Indra, and even the greatest sages—all are subject to the cycles of birth, death, and old age, and thus, O mountain, they are but playthings in the hands of the supreme Lord. Brahmā comes into being by his own will, presiding over all the worlds; Viṣṇu, too, is born in every age, manifesting in various forms of great might. Though you may believe Viṣṇu’s births to be mere illusions in each era, remember: the self is never destroyed, not even when the universe and all immovable things meet their end. For all beings caught in the endless cycle of birth and rebirth, it is only the body that perishes; the self remains untouched by destruction. This cycle of existence, stretching from Brahmā down to the immovable, is marked by suffering and helplessly turns, afflicted by birth and death. Yet Mahādeva stands apart—unchanging, steadfast, unborn, the ageless originator. He is the Lord and Master of the universe, untouched by affliction. Now, O goddess, regarding my earlier words about your marks being absent—listen as I explain their true meaning. Divine marks, found upon the body, are signs that reveal the measure of a being’s lifespan, wealth, and fortune. But your fortune, O mountain, is endless and immeasurable; for such greatness, no bodily mark or sign can be established. Therefore, as I have said, there is no mark on her body. Yet, she forever displays the open, boon-bestowing hand. This open hand of the goddess will always grant blessings to the hosts of gods, asuras, and sages. And as for her feet, they are unwavering in their pure reflection. Listen, O best of mountains, as I explain further: her lotus-like feet, with shining, clear nails, are reflected in the radiant jewels adorning the crowns of gods and asuras who bow before her. Glowing with wondrous colors, mirrored in their purity, she is the wife of the Teacher of the World, Śiva, the one marked by the bull. She is the mother of the world’s order, the source of all beings. This radiant Śivā, shining like fire, has appeared in your domain for the purification of the world. Therefore, let her union with the wielder of the bow—Śiva—happen swiftly. O Himavat, best of mountains, you must perform the proper rites, for this is a supremely great task for the gods. Having heard all this from Nārada, the lord of mountains felt as if he had been reborn in that very moment. Bowing to the bull-bannered, wise god, Himācala spoke joyfully to Nārada: “O sage, you have saved me from dreadful, impassable hell. You have lifted me from the netherworld and made me lord of the seven realms. Now, O best of sages, you have made me renowned as Himācala and raised me to the highest excellence among mountains. My heart is now filled with days of joy, and I no longer dwell on the analysis of duties. If I could become lord of speech, I would only ponder your virtues. “For those like you, O sage, understanding is always unfailing, and your affection for us is clear. It is by you alone that I am prepared to become the residence of those whose nature is the self—sages and deities. Even though I am self-created, I too am subject to impurity. Nevertheless, please grant me a command regarding a particular matter,” said the lord of mountains, his heart brimming with joy. Nārada replied, “All has been accomplished, O Lord. In the matter of the gods, whatever purpose you have is even greater.” Having spoken thus, Nārada quickly departed for heaven. Arriving at the abode of Śakra, he beheld the lord of immortals. Seated upon a great throne, the handsome sage was questioned by Śakra and recounted the tale concerning the mountain’s daughter. “Whatever needed to be done collectively, I have accomplished. But now, the time of the five-arrowed one has arrived.” Thus addressed, the lord of the gods, Pākaśāsana, remembered the weapon of the mango sprout. Instantly, upon being remembered by the wise thousand-eyed one, the fish-bannered god—Kāma—swiftly appeared, accompanied by Rati and displaying playful charm. Seeing him manifest, Śakra spoke to him with respect: “What need is there for much instruction to you? You are Manmatha. You know what has happened and what is yet to come. Therefore, do exactly what is appropriate—bring joy to the dwellers of heaven. Quickly unite Śaṃkara with the mountain’s daughter, O Manmatha, with sweetness and the unconquerable lord of seasons.” Thus addressed by Śakra for the fulfillment of this purpose, the five-arrowed Kāma, fearful, spoke to Śatakratu: “With this assembly of gods, and the formidable presence of sages and demons, Śaṃkara is difficult to subdue, O lord of the world—do you not know this? You know the cause of that god’s unchanging nature; generally, favor and anger alike are immense in the great. All pleasures are embodied in beautiful women born of heaven, and the happiness you once enjoyed has now been lost. If, through carelessness, you should fail regarding the Lord, consider this carefully; already, the signs of the beings’ purposes are visible. For those who desire distinction, the result of falling from the common is loss.” Hearing these words, Śakra, surrounded by immortals, replied, “We are your authorities here, O beloved of Rati, without doubt. Without a message, the power to harm is not exercised, and ability is seen in some cases, not everywhere.” Thus addressed, Kāma departed, accompanied by his friend Madhu. Together with Rati, he swiftly made his way to the abode of the mountain, prepared to fulfill the will of the gods.