After Shumbha and Nishumbha rose to power, they waged war against Indra and the other gods, conquering them and seizing the world. With force, they suppressed the sacred recitations and sacrificial offerings, casting a shadow over the divine order. Witnessing this turmoil, Brahma once again petitioned the lord of the gods for their destruction, even resorting to secret reproaches and provocations as the situation demanded. Brahma implored, “Grant the gods the power born from the treasury of colors—the desireless maiden—who alone will slay Shumbha and Nishumbha.” Thus petitioned, the blessed blue-red goddess smiled and, assuming the form of Kali, spoke as if reproaching her consort in secret. Angered, the goddess—golden in color due to her origin—smiled and addressed her husband with words that could not easily be appeased. “If you are so fond of my color, how can it be restrained for so long? Even if you are indifferent, how do you enjoy my company? For nothing is impossible for the lord, master of the universe. One who delights in his own self does not seek happiness through pleasure; this is why Kama was reduced to ashes. Even a woman, beautiful in every limb, who is not desired by her husband, is born in vain, regardless of her other qualities. The enjoyment of the husband alone is the purpose of women’s creation; if not, what use is a woman otherwise? Therefore, abandoning this color which you have reproached in secret, I will choose another—or perhaps none at all, as I wish.” Having spoken thus, the goddess rose from her couch, her words faltering as she requested her husband’s permission, resolved to undertake austerity. The Lord of beings, frightened by the potential breaking of affection, bowed at Bhavānī’s feet and spoke to her. Unaware that her words were playful, he said, “Dear one, why are you angry? How could I lose delight in you, or find pleasure in anyone else? You are the mother of this world, and I am its father and lord; how could I not find joy in you? Even if there is desire between us, is it caused by Kāma? The origin of Kāma was before the creation. For the pleasure of ordinary people, I created Kāma as the embodiment of desire; so why reproach me for burning Kāma? Manobhava, thinking me to be like any other god, showed slight disrespect, and so I reduced him to ashes. For the protection of the world, I set aside desire between us; therefore, you made a playful remark to me today. Soon, your purpose will be revealed.” Having taken her words to heart, he continued, “O blessed one, I have heard your flattering words before; even I, though steadfast, was once deceived by them. A virtuous woman who does not abandon even her life for her husband, though noble and good, is regarded with contempt by the wise. Your displeasure with me is great, and my dark form is the reason; even your playful speech is timely—how could it be otherwise? Therefore, your dark complexion is not approved by the virtuous and is not accepted. I cannot remain here, abandoning my ascetic practice. If your austerity is of this kind, what is the use of such penance? By my wish or your own, take on another color. I do not wish to change your color myself or by any other means; by worshipping Brahmā with austerity, I will quickly become Gaurī. By my grace, Brahmā formerly attained the state of Brahmā; so, O great goddess, what will you accomplish by austerity? All the gods, beginning with Brahmā, have attained their positions from you; yet, by your command, Brahmā worshipped you with austerity. Long ago, I was born as Satī, the daughter of Dakṣa, and thus obtained you, Lord of the world, as my husband. In the same way, even now, I wish to please the twice-born Brahmā with austerity to become Gaurī; what fault is there in this? Let it be told here.” Thus addressed, the great goddess Vamadeva, as if smiling, did not restrain her, desiring to fulfill the purpose of the gods. Then, after circumambulating her husband, the devoted wife, controlling her sorrow at their separation, departed for Mount Himavat. Out of affection, she chose again the very place where she had previously performed austerities with her companions, determined to undertake penance. There, upon seeing her father and mother at their house, she bowed, informed them of what had transpired, and, with their consent, Sati set out once more for the forest of penance. She put aside her ornaments, bathed, and adopted the pure attire of an ascetic. Resolving to perform the most severe and difficult penance, she fixed her mind constantly on the lotus feet of her husband. Meditating on the transient liṅga according to the external rites, she worshipped it at the three junctions of the day with forest flowers, fruits, and the like. Always holding the thought that only he, assuming the form of Brahma, would grant her the fruit of this penance, she continued her austerity. As she practiced penance, after much time had passed, a certain great tiger with evil intent appeared before her. Yet, as this exceedingly wicked creature approached, his body became stiff, as if painted with patterns, near her.