The supreme delight that filled the palace was beyond words, for the feeling born of love overwhelmed the hearts of all who were present. The doorkeepers, caught up in excitement and anticipation for the goddess’s arrival, hurriedly and anxiously ushered her in. As she entered, she beheld the Lord within. Inside the palace, the chief Gaṇas honored her with words full of devotion and affection. With reverence, the goddess bowed to Triambaka. She had not yet risen from her bow when the Supreme Lord, filled with joy, embraced her tenderly with both arms. Though he wished to hold her on his lap, she first sat upon the couch; but from there, smiling, he gently lifted her onto his lap. The Lord, his eyes wide and smiling as if drinking in her beauty, was eager to speak first. He said, “O beautiful one, the period has passed when anger kept us apart and no means of appeasement could be found. Even by your own will, time did not move, nor did you change in color. Your nature has seized my mind, O lovely-browed one, and brought me concern. How could that supreme feeling be forgotten, when, by the union of our will, no impurity arises between us? If, like ordinary people, there were any cause for displeasure between us, such a thing would not exist anywhere else in the moving or unmoving world. “I am established at the summit of Agni, and you are situated at the peak of Soma; the universe, composed of Agni and Soma, is sustained by us both. For the welfare of the world, as we act with bodies formed by our own will, if we were separated, the world would be left without support. There is another cause, determined by scriptural reasoning: just as word and meaning are inseparable, so too is this world, both stationary and moving. You are the nectar of speech, and I am the supreme nectar of meaning; both are immortal—how could separation arise between us? “You bring knowledge, and I am the one to be known through your awareness. How could there be division between us, whose nature is knowledge and the known? I do not create or recreate this world through action; everything is attained by command alone, and command is indeed superior. Because sovereignty is based solely on command and is characterized by independence, what kind of sovereignty would I have if separated from command? “There is never any state of separation between us; for the sake of the gods’ affairs, I have performed actions only as a display. There is nothing unknown to you, so why have you become angry? Then, for the protection of the three worlds, your anger has also been directed at me. Whatever is harmful to beings is certainly not found in you, O Priyamvada, the supreme Lord manifest.” The natural birthplace of those whose essence is love is uncontrived. Her own husband, having spoken gently and truthfully, was met with a smile from the goddess. Out of modesty, Kauśikī said nothing beyond description; but now her story was told: “Has the goddess not been seen by the gods, she who was created by me as Kauśikī? Such a maiden has never existed nor will exist in the world. Her strength, her power, her residence in the Vindhya mountains, and her victory—including the slaying of Śumbha and Niśumbha in battle—are hers. She always bestows visible results for the world, and for the constant protection of the worlds, Brahmā will forever proclaim her.” As the goddess spoke, by her command, her companion brought forth the tiger and placed it before her. Seeing him, the goddess said, “The tiger has been brought by the gods as a means; look, none of my devotees is like him. He protected my sacred grove from evil groups; he is indeed my devoted follower, confident in his own protection. Having left your own land, you have come here for my favor; if you have affection for me, then show me the highest love. By Nandin’s command, he and guards bearing those marks always stand at the entrance to the inner quarters, O Lord.” Hearing the sweet, loving, and auspicious words of the goddess, the god said, “I am pleased,” and appeared to him at that very moment. Ganesha, in the guise of a guard, holding a golden staff, a gem-studded tunic, and a dagger resembling a serpent, stood there. Because Soma, the great god, and Nandi were both gladdened by him, he became known by the name Somanandi. Having pleased the goddess, the god adorned with the crescent moon decorated him with divine ornaments studded with jewels. Then Hara, the moon-crested one, with great respect, seated Gauri, the daughter of the mountain who enchants all, on a couch and adorned her with the finest ornaments. As the goddess was being honored by the god, this was said: “The universe is of the nature of Agni and Soma, and also of speech and meaning. Sovereignty consists solely in command; you are that command.” All wished to hear this properly and in order. Agni is called Raudri, the fierce and fiery form; Soma is Shakti, immortal, the form of Shakti that brings peace. That which is immortal is the foundation; it is light, knowledge, and art itself. In all subtle elements, these two—essence and energy—pervade. The activity of energy is twofold: one is solar, fiery in nature; likewise, the activity of essence is lunar, watery in nature.