Once again, when Bhava was born from your very forehead for the increase of all beings, you became my teacher, and at the same time, my son-in-law. Later, when the Lord of Mountains was both your father and mine, you became my grandfather, O ancestor of the worlds. You, who guide the course of creation, have already fulfilled the role of husband in ages past; so how could I speak again of a husband for you? Why say more? If this dark complexion of mine is cast off, by the arrangement of sattva I am able to become Gaurī, the fair one. But tell me, O Goddess, for what purpose have you performed such intense austerities? Is your own will not enough? For such play is truly your own. Even your divine play, O Mother of the world, is always for the welfare of all beings; so let some desired fruit be accomplished through this act of mine. There are two Daityas, Niśumbha and Śumbha, who, having received boons from me, have become arrogant and now oppress the gods. Their destruction has been ordained through you. Enough delay—become steadfast in your purpose, and as your power is released today, death will come to those two demons. At the request of the Brāhmaṇas, the goddess, daughter of the mountain, resolutely cast off her outer skin. Thus, Gaurī, the radiant one, was revealed. From that shed skin emerged Kauśikī, also called Kālī, dark as a rain cloud, a maiden. This power, consisting of Māyā—also known as the sleep of Viṣṇu—was armed with conch, discus, trident, and other weapons, and bore eight mighty arms. She was both gentle and terrible, a form of mixed aspects, three-eyed, adorned with the crescent moon, untouched by men, invincible, and exceedingly beautiful. This eternal power was given by the goddess to Brahmā, to become the slayer of Niśumbha and Śumbha, the lion among the Daityas. Delighted, Brahmā gifted her a powerful lion as her mount and instructed that her worship should be performed in the Vindhya mountains, with offerings of wine, meat, fish, and cakes. This power, approved by Brahmā and Viśvakarman, bowed in reverence to Mother Gaurī and Brahmā and was duly honored. Surrounded by many powers equal to herself—her own daughters—she set forth for the Vindhya mountains, intent on slaying the Daitya lords. There, in battle, those foremost Daityas were slain by her; struck by her arrows and the arrows of Kāma, their bodies and minds were shattered. The full story of that battle is not told here; it is to be inferred from other sources, but I will recount what is relevant. After producing Kauśikī, Gaurī entrusted her to Brahmā. In return, the Grandsire spoke: “Have you seen this tiger, who has taken refuge with me? It is he who has protected my hermitage from evil beings. With his mind fixed on me, devoted to me alone, nothing is dearer to me than his protection. Therefore, he is destined to dwell in my inner chambers; out of affection, Śaṅkara will grant him the status of lord of the Gaṇas. Making him the leader, I am able to go forth with my companions.” Hearing this, Brahmā laughed and smiled at the goddess as if she were innocent. “O goddess, wild beasts are cruel; where is your auspicious compassion? Who pours nectar directly into the mouth of a venomous serpent? This wicked night-dweller, accompanied by a tigress, has devoured cows and ascetic Brahmins. Taking whatever form he desires, he roams, satisfying them as he wishes; surely, one must reap the fruit of sinful deeds. Therefore, what is the use of compassion for such evil souls? What purpose does the goddess have for one whose nature is impure?” To this, the goddess replied, “All that you have said is true; he is indeed as you describe. Yet, having sought refuge in me, he should not be abandoned. Without knowing his devotion, you have recounted his past deeds; but if he is devoted, what do his sins matter? A devotee does not perish. Even one who acts virtuously does so only by your command; you are the unborn, ancient wisdom, the supreme goddess. For all, bondage and liberation depend on you; apart from you, whose action attains the highest power or accomplishment? You alone are manifold power; whether beings act or not, without you, what can the agent accomplish?” “For Viṣṇu, for myself, and for others—gods, demons, and spirits—the attainment of our respective dominions is caused only by your command. Countless Brahmās, Viṣṇus, and Śivas have passed, and countless are yet to come, all following your command. Without worshipping you, O goddess of the gods, even the highest among us cannot attain the four aims of life. There may be an immediate exchange between the state of Brahmā and that of immobile beings; merit and demerit are established by you alone. You are the primal, eternal power of Śiva, the supreme soul, who sustains the entire universe, without beginning, middle, or end. For the purpose of the world’s journey, you assume some form.