In reverent praise, the auspicious Nature was hailed: “Victory to you, O leader of Nature! Victory to you who transcend Nature itself, O beautiful one of Nature!” The unfailing great Māyā was celebrated, along with her power to fulfill wishes, her ceaseless play, and her immense strength. She was honored as the mother of the universe, the universe itself, its sustainer and friend. Her eternal sovereignty was invoked—she was eternal time, eternal form, and eternal follower. She was praised as the creator, protector, destroyer, and leader of the threefold self. Her glance was said to expand the cause of the world, while her indifferent gaze gives rise to the fire that consumes the elements. She was called the unknowable God, radiant with the vision of her subtle self, and the Lord of the power of the gross self, pervading all that moves and is still. All principles of the universe are gathered in her single name. She is supreme among those who rest upon the heads of demons, leader of the best and their followers. She is most skilled in protection and arrangement of those who seek refuge, and from her the sprout of the poisonous tree of worldly existence is uprooted. She manifests the might, valor, and heroism of regional lords, yet exists outside the universe, having cast aside all other glories. She is the supreme nectar of the practice of the fivefold meaning, the very form of the hymn of the nectar of knowledge of the fivefold meaning. She is the supreme physician for the great disease of terrible worldly existence, the moonlight dispelling ancient darkness of impurity and ignorance. She is the fire of the three cities and times, Tripurabhairavi, free from and destroyer of the three qualities. She is the first knower of all, the awakener of all, adorned with many divine limbs, and bestower of what is desired. Yet, in humility, the devotee wondered, “Where is your supreme abode, O God, and where are my worthless words? Forgive me, O Lord, for babbling thus out of devotion.” Thus, Viśvakarman, the four-faced one, addressed Rudra and Rudrāṇī with these excellent words, bowing repeatedly. This holy hymn, spoken by Brahmā, is known as Ardhanārīśvara, bringing 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 embody the best of men and women, the devotee bows always. Then the great god Mahādeva spoke, his voice deep as thunder, sweet, profound, auspicious, and flawless. His words were full of meaning, marked by royal qualities, pure and skillful in expressing all subjects. Preceded by a charming, noble, and sweet smile, the Lord, greatly pleased, addressed 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, 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. Her supreme nature is inaccessible even to the gods; she, ruler of the universe, is distinct, yet arises from her lord’s body. Upon seeing this supreme goddess, ruler of all worlds, all-knowing, all-pervading, subtle, free from distinctions of existence and non-existence, the supreme one, illuminating the world with her radiance, Virāṭ, bowed to her and prayed: “O goddess, I was created by the god at the beginning, you who are the essence of all worlds; appointed in the creation of beings, I create the entire world. All the gods and others were created by me through mind; yet, repeatedly created, they do not attain growth. Having made them arise only through pairs, according to the supreme creative principle, I wish to nurture all my offspring. No lineage of women has ever emerged from you before; thus, I lack the power to create a race of women. All powers originate from you; everywhere, you are the giver of all powers to all. I pray to you alone, bestower of boons, goddess Māyā, ruler of the gods, for the increase of moving and unmoving beings, through a portion of yourself, O all-pervading one. Become the daughter of Dakṣa, my son, O destroyer of existence.” Thus, the goddess was requested by Brahmā, the source of Brahman.