With words of deep meaning, noble and pure, skillfully encompassing every subject without omission, the Lord addressed Viśvakarman. His words were preceded by a most charming, noble, and sweet smile, for the Lord was greatly pleased. Thus, he spoke to Viśvakarman, saying, “Child, child, greatly fortunate one, my son, O grandfather! I am fully aware of the weight of all your words. You have performed austerity for the growth of beings, and by this austerity I am pleased. I will grant you what you desire.” Having spoken these noble and gentle words, the supreme god Hara brought forth 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, there is no birth, death, old age, or any such limitation; she, Bhavānī, emerged directly from the body of Bhava. Words, the mind, and the senses cannot reach her; she appeared as if born from a portion of her lord’s body. By her greatness, she pervades the entire world, and though she seemed to be embodied, she was seen in wondrous forms. By her māyā, she deludes all the world; though she is said to be born from the Lord, in truth she is unborn. Her supreme nature is inaccessible even to the gods; she, the ruler of the universe, is distinct, yet arises from her lord’s body. Upon beholding this supreme goddess—the great ruler of all worlds, all-knowing, all-pervading, subtle, and free from the distinctions of existence and non-existence—the supreme one, Virāṭ, bowed to her. Illuminating the entire world with her radiance, she inspired Virāṭ to offer his earnest prayers. He said, “O goddess, I was created by the god at the beginning; you are the essence of all worlds. Appointed in the creation of beings, I create the entire world. O goddess, all the gods and others were created by me through mind alone, yet, though repeatedly created, they do not attain growth. Having made them arise only in 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 indeed originate from you; therefore, everywhere, you are the giver of all powers to all. I pray to you alone, the bestower of boons, the 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, Brahmā, the source of Brahman, requested the goddess. In response, she created from between her brows a single power, radiant as herself. Seeing her, the supreme god of gods, Hara, smiled and spoke: “Worship Brahmā with austerity; fulfill his desired purpose.” Receiving this command from the supreme lord, the goddess bowed her head in acceptance. By the word of Brahmā, the goddess became the daughter of Dakṣa, having given that incomparable power—embodying the very form of Brahmā—to Brahmā himself. She entered the body of the god, and the god then disappeared; from that time onward in this world, enjoyment with women was established. Thus, the creation of beings henceforth proceeded through union, and even Brahmā himself attained joy and satisfaction. So has been told the origin of the goddess’s power, which brings increase of merit and is worthy of being heard, following the account of the creation of beings. Whoever recites daily this origin of the goddess’s power attains all merit and obtains auspicious sons. Having thus obtained the supreme and eternal power from the Lord, Prajāpati prepared himself, desiring to create progeny arising from union. He himself became a wondrous woman and, by half, a man; from that half which was woman, Shatarūpā was born. Brahmā created Virāj, who became half a man; he is called the original Svāyambhuva Manu, the first man. That goddess Shatarūpā, after performing severe austerities, became the wife of Manu, who was radiant with glory. From Shatarūpā, two sons were born—Priyavrata and Uttānapāda, both excellent among sons. She also bore two illustrious daughters, from whom all these beings were born: one is known as Ākūti, the other is remembered as Prasūti. Svāyambhuva gave Prasūti to Dakṣa, and the lord Prajāpati gave Ākūti to Ruci. From Ākūti, a virtuous pair was born to Ruci by mind—Yajña and Dakṣiṇā—by whom the world is sustained. Dakṣa, the lord, begot twenty-four daughters. Of these, thirteen are: Shraddhā, Lakṣmī, Dhṛti, Puṣṭi, Tuṣṭi, Medhā, Kriyā, Buddhi, Lajjā, Vapu, Śānti, Siddhi, and Kīrti. For the sake of wives, Dharma, the lord, accepted these daughters of Dakṣa; the remaining eleven, younger and fair-eyed, were left. These are: Khyāti, Satyārthā, Sambhūti, Smṛti, Prīti, Kṣamā, Sannati, Anasūyā, Ūrjā, Svāhā, and Svadha. To these daughters were given illustrious husbands: Bhṛgu, Śarva, Marīci, Aṅgiras, Pulaha, Kratu, Pulastya, Atri, Vasiṣṭha, Pāvaka, and the Pitṛs likewise. Such is the sacred account of the origin of the goddess’s power and the beginning of creation, as it was revealed.