Hear now the sacred dialogue between Umā and Maheśvara, as recounted in the Uttarakhaṇḍa of the glorious Padma Purāṇa. It is said that this entire world, beginning with Brahmā himself, is but a servant of the Supreme Lord. Understanding this truth is essential before one applies the mantra; for without grasping the meaning of the mantra, one attains neither success nor enjoyment, neither devotion nor liberation. Such is the teaching imparted by the Lord to the beautiful-faced goddess. When this teaching had been given, Pārvatī, ever devoted and eager for knowledge, addressed Maheśvara: “O Lord of all the gods, please explain to me in detail the greatness of the words of the mantra, the true nature of the Lord, his powers and qualities. Tell me, I pray, of the supreme abode of Viṣṇu, the divisions of Hari’s forms, and all that is true.” With gentle affection, Śiva replied, “Listen, O goddess, as I declare to you the true nature of the Supreme Self, the collection of his powers and qualities, and the various states of Hari. That Supreme Person, known as Viṣṇu and Nārāyaṇa, is the eternal Lord of the worlds, the Supreme Self. “He has hands and feet everywhere, and eyes that see all; he pervades all the worlds, and in him are found all the highest abodes. Though he sustains all, even the wise cannot fully comprehend him. The Lord of Śrī, the Supreme Person, manifests in many forms, assuming a divine and auspicious body for the sake of enjoyment with the goddess. “Hari, vast in form and radiant like fire, appears as an eternally youthful boy, delighting together with Śrī, the mother of the worlds. He shines with his own effulgence, like the moon bathed in nectar. This son of the Lady of the Universe is forever youthful, possessing the beauty of ten million Cupids, and stands in the supreme abode. “For his enjoyment, the supreme sky and the entire world exist as his play. Through enjoyment and sport, Viṣṇu’s twofold manifestation is established. He always abides in delight; and when he withdraws his play, both enjoyment and play remain sustained by his power. “Three-quarters of his being pervade the supreme abode, while one quarter appears in this world; the three-quarters are his eternal manifestations, while the quarter is the impermanent domain of the Lord. His eternal, auspicious form abides in the supreme abode—unchanging, everlasting, divine, and always endowed with youth. “He is ever enveloped in enjoyment with the Lady of the Universe, with Śrī and Bhū. This Śrī, the mother of the worlds, is eternally inseparable from Viṣṇu. Just as Viṣṇu is all-pervading, so too is Lakṣmī, O auspicious-faced one. The wife of Viṣṇu, ever auspicious, is the sovereign of all the worlds. “With hands and feet extending everywhere, with eyes, heads, and faces on all sides, Nārāyaṇī—the mother of the worlds—is the support of the entire universe. All that exists, both moving and unmoving, depends on her glance; creation and dissolution occur with the opening and closing of her eyes. “She, Mahālakṣmī, is the origin of all, threefold in nature, the Supreme Lady; both manifest and unmanifest, she pervades and abides throughout all. Seeing the universe as void, the Supreme Lady filled that emptiness with her own radiance. “She is known as Lakṣmī, as Earth, and as Nīlādevī; being the foundation of the world, she assumes the form of the earth. Taking the shape of water and other essences, she becomes Nīlā in appearance; she attains the form of Lakṣmī and is indeed the embodiment of all wealth. “Thus, the goddess in her own form is Śrī of the world, O beautiful-faced one, and all forms of knowledge are aspects of Lakṣmī. All beauty is said to be her form; loveliness, character, conduct, and good fortune among women—all these, O daughter of the mountain, are her form, placed at the head of all women. “By her sidelong glance, or by her fierce gaze, Brahmā, Śiva, Indra the lord of heaven, the moon, the sun, Kubera, and Agni attain abundant sovereignty. “She is called by many sacred names: Lakshmi, Shri, Kamala, Vidya, Mother, beloved of Vishnu, Sati; dwelling in the lotus, holding a lotus, lotus-eyed, and the very beauty of the worlds. She is the ruler of beings, eternal, patient, all-pervading, auspicious; wife of Viṣṇu, great goddess, daughter of the milk ocean, Rāma. She is endless, mother of the worlds, earth, dark-hued, giver of all happiness; she is also Rukmini and Sita, embodiment of all the Vedas, and ever auspicious. Sati, Sarasvati, Gauri, peace, Svaha, Svadha, Rati; Narayani of noble stature, inseparable from Viṣṇu. “Whoever, rising in the morning, recites these sacred names attains great prosperity, wealth, grain, and freedom from impurity. “Golden-hued, deer-like, adorned with garlands of gold and silver, radiant as the moon, Lakṣmī made of gold, never departing from Viṣṇu. Fragrant, invincible, ever-nourishing, bestower of action, ruler of all beings—her, I invoke here as Śrī. “Thus, in the Rig Veda, the great goddess is praised; she granted all prosperity and happiness to Śiva and the celestial beings. She is the ruler of this world, the eternal wife of Viṣṇu; all depends on her glance—the entire world, both immobile and mobile. “The goddess dwells on his chest like brilliance in fire; he is truly the Lord of all, the imperishable, immutable person. He is Nārāyaṇa, possessed of fortune, ocean of affection and virtues; master, gentle, blessed, all-knowing, endowed with all powers. Always fulfilled in desire, naturally a friend and companion, ocean of nectar-like compassion, refuge for all embodied beings. Giver of happiness in heaven and liberation, source of compassion for devotees—to that glorious Viṣṇu, I offer all service. “In every place, time, and condition, all belong to the Lord of the Lotus. Thus, having realized his nature, one attains the happiness of service.” So spoke Maheśvara to Umā, revealing the profound glory of Viṣṇu and Lakṣmī, and the greatness of the mantra, for the benefit of all beings.