With the supreme power in his heart, Brahmā, the creator, turned his mind toward the blessed Three-eyed One—Śiva—and undertook the highest austerity. Immersed in deep meditation, Brahmā’s devotion and ascetic practice grew intense, and soon his father, Parameṣṭhin, was greatly pleased by his efforts. Moved by Brahmā’s dedication, the god Hara, Śiva himself, entered into a portion of his being and manifested as Ardhanārīśvara—the form that is both God and Goddess, the union of Śiva and Śakti. Brahmā beheld this supreme deity, one who is beyond darkness, imperishable, without a second, and indescribable—unseen by those whose nature is uncreated. Before him stood the creator and Lord of all worlds, united with the supreme power that governs all creation. This divine presence was unfathomable, without appearance, immeasurable, ageless, constant, unmoving, free from qualities, peaceful, and the abode of infinite greatness. All-pervading and the giver of all, Śiva was beyond all forms of existence and non-existence, beyond comparison, the eternal refuge and the auspicious one. Overwhelmed by the vision, Brahmā bowed in full prostration, then rose with joined palms. With words filled with faith and humility, worthy to be heard, he praised the God and Goddess. His hymns were true in meaning, complete in sense, enriched by the essence of the Vedas, and subtle in their import. “Victory to you, O God, great God! Victory, Lord of lords! Victory, best of 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, destroyer, and leader of the threefold self! Victory, you who expand the cause of the world by your glance; whose indifferent glance gives rise to the fire that consumes the elements! Victory to you, O God, unknowable even to the gods, radiant with the vision of your own subtle self! Victory to you, Lord of the power of the gross self, pervading all that moves and is still! Victory to you, in whose single name all principles of the universe are gathered! Victory to you, supreme among those who rest upon the heads of demons, leader of the best and their followers! Victory to you, most skilled in the protection and arrangement of those who seek refuge! Victory to you, from whom the sprout of the poisonous tree of worldly existence is uprooted! Victory to you, who manifest the might, valor, and heroism of regional lords! Victory to you, who exist outside the universe, having cast aside all other glories! Victory to you, supreme nectar of the practice of the fivefold meaning! Victory to you, who are the very form of the hymn of the nectar of knowledge of the fivefold meaning! Victory to the supreme physician for the great disease of terrible worldly existence! Victory to you, O moonlight dispelling the ancient darkness of impurity and ignorance! Victory to you, fire of the three cities and times! Victory to you, O Tripurabhairavi! Victory to you, free from the three qualities! Victory to you, destroyer of the three qualities! Victory to you, first knower of all! Victory to you, awakener of all! Victory to you, adorned with many divine limbs! Victory to you, bestower of what is desired!” Brahmā then confessed, “Where is your supreme abode, O God, and where are my worthless words? Yet, O Lord, forgive me who, out of devotion, babble thus.” Thus, Viśvakarman, the four-faced one, addressed Rudra and Rudrāṇī with these excellent words, bowing again and again. This holy hymn, spoken by Brahmā, is called Ardhanārīśvara and brings joy to Śiva and Pārvatī. Whoever recites it with devotion or teaches it to another attains its fruit, for it delights Śiva and Pārvatī. To the two forms of Śaṃkara, creators and sustainers of all beings and worlds, whose forms are free from birth and destruction, who bear the bodies of the best of men and women, Brahmā declared, “I always bow.” Then the great god Mahādeva, with a voice deep as thunderclouds, spoke in sweet, profound, auspicious, and flawless words. His speech was full of meaning, marked by royal qualities, pure and skillful, expressing all subjects without omission. Preceded by a charming, noble, and sweet smile, the Lord, greatly pleased, spoke to Viśvakarman. “Child, child, greatly fortunate one, my son, O grandfather! I know fully the weight of all your words. You have performed austerity for the growth of beings. By this austerity, I am pleased and will grant what you desire.” Having spoken these noble and sweet words, the supreme god Hara created the goddess from a portion of his own form. Those who know Brahman declare her to be the goddess, endowed with divine qualities, the supreme power of the transcendent, the supreme soul, Bhava. In her, birth, death, old age, and the like do not exist; she, Bhavānī, emerged from the body of Bhava. Words, along with mind and senses, turn back from her; she appeared as if born from a portion of her lord’s body. By her greatness, she pervades the entire world; as if embodied, she was seen in wondrous forms. She deludes the world by her māyā; though born from the Lord, in truth she is unborn.