When Brahmā approached the Supreme Lord with concern about the creation of inauspicious beings, the Lord smiled gently and replied, “I have no such creation; it is you who create inauspicious beings.” He continued, “Those whom I have created in mind are great souls, endowed with immense strength. All of them will act in harmony with me, wholly devoted to sacrifice.” Having thus spoken, Hara—the Lord of all beings—along with the Rudras, withdrew from the work of creation and stood apart. From that moment onward, the great god ceased to create even auspicious beings, remaining steadfast, restraining his creative energy, until the dissolution of the worlds. Yet, despite Brahmā’s efforts, the beings he had created did not multiply. This led Brahmā to contemplate a new method: creation through the union of male and female. But since, in the beginning, the race of women had not emerged from the Lord, Pitāmaha—Grandfather Brahmā—was unable to proceed with creation in this way. Determined and intent on fulfilling his purpose, Brahmā realized that for the growth of beings, he must seek the Supreme Lord’s grace. Without that blessing, the beings would not increase. Thus, having fully considered this, the Soul of the Universe—Brahmā—began to practice severe austerities. During his deep meditation, the primordial supreme power—limitless, the source of all worlds, subtle, pure, accessible only through inner realization, and supremely captivating—revealed itself. This power, free from all qualities, beyond manifestation, indivisible, unchanging, more pervasive than space, eternal, and ever present at the side of the Lord, became the focus of Brahmā’s contemplation. With all his heart, Brahmā meditated upon the blessed Three-eyed One, performing the highest austerities. By the intensity of his penance, Parameṣṭhin—Brahmā—soon pleased his divine father greatly. Then, by a certain portion of himself, the god Hara appeared, entering into a wondrous form: Ardhanārīśvara, the Lord who is half-male, half-female. Beholding this supreme god—beyond darkness, imperishable, without a second, indescribable, invisible to those of uncreated nature—Brahmā saw the creator and Lord of all worlds, united with the supreme power that governs all creation. This being was unfathomable, without appearance, immeasurable, ageless, constant, unmoving, without qualities, peaceful, and the abode of infinite greatness. All-pervading, the giver of all, free from all forms of existence and non-existence, beyond all comparisons, the eternal refuge and the most auspicious—such was the Lord whom Brahmā beheld. With reverence, Brahmā bowed in full prostration, then rose with joined palms. With words full of faith and humility, worthy to be heard, he praised the God and Goddess with hymns subtle in their meaning, true in sense, complete, and enriched by the very essence of the Vedas: “Victory to you, O God, great God! Victory, Lord of lords! Victory, best of all virtues! Victory, Lord of all the gods! Victory, O auspicious Nature! Victory, leader of Nature! Victory, you who are beyond Nature! Victory, beautiful one of Nature! Victory, unfailing great Māyā! Victory, unfailing wish-fulfiller! Victory, unfailing great play! Victory, unfailing great strength! Victory, mother of the universe! Victory, you who are the universe! Victory, sustainer of the universe! Victory, friend of the universe! Victory, possessor of eternal sovereignty! Victory, eternal time! Victory, eternal form! Victory, eternal follower! Victory, creator, protector, and destroyer of the threefold self! Victory, leader of the threefold self! Victory, you who expand the cause of the world by your glance! Victory, you whose indifferent glance gives rise to the fire that consumes the elements! Victory, O God, unknowable even to the gods, radiant with the vision of your own subtle self! Victory, Lord of the power of the gross self, pervading all that moves and is still! Victory to you, in whose single name all the principles of the universe are gathered! Victory, supreme among those who rest upon the heads of demons, leader of the best and their followers! Victory, most skilled in the protection and arrangement of those who seek refuge! Victory, from whom the sprout of the poisonous tree of worldly existence is uprooted! Victory, who manifests the might, valor, and heroism of regional lords! Victory, who exists outside the universe, having cast aside all other glories! Victory, supreme nectar of the practice of the fivefold meaning! Victory, very form of the hymn of the nectar of knowledge of the fivefold meaning! Victory, supreme physician for the great disease of terrible worldly existence! Victory, O moonlight dispelling the ancient darkness of impurity and ignorance! Victory, fire of the three cities and times! Victory, O Tripurabhairavi! Victory, free from the three qualities! Victory, destroyer of the three qualities! Victory, first knower of all! Victory, awakener of all! Victory, adorned with many divine limbs! Victory, bestower of what is desired! Where is your supreme abode, O God, and where are my worthless words? Yet, O Lord, forgive me, who, out of devotion, babble thus.” Having offered this excellent praise, Viśvakarman, the Four-faced Brahmā, bowed again and again to Rudra and Rudrāṇī. This sacred hymn, spoken by Brahmā, is known as the Ardhanārīśvara stotra, and brings delight to Śiva and Pārvatī. Whoever recites it with devotion, or teaches it to others, attains its fruit, for it pleases Śiva and Pārvatī. To the two forms of Śaṃkara, creators and sustainers of all beings and worlds, whose forms are untouched by birth and death, who bear the bodies of the best of men and women—Brahmā offered his constant salutations. Then, the great god Mahādeva, with a voice deep and resonant like the rolling of a great cloud, spoke sweet, profound, auspicious, and flawless words.