At the summit of Agni, I am firmly established, while you, my beloved, are situated at the peak of Soma. The entire universe, comprised of Agni and Soma, is sustained by both of us together. For the welfare of the world, we act with bodies fashioned by our own will. If ever we were separated, the world itself 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 its stationary and moving aspects. You are the nectar of speech itself, and I am the supreme nectar of meaning. Both are immortal; therefore, how could separation arise between us? You are the one who brings knowledge, and I am the one to be known through your awareness. How could there be division between us, whose very 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 characterized by independence, what kind of sovereignty would I possess 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? Yet, 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, she replied with a smile. Out of modesty, Kauśikī said nothing beyond description; now I will describe it—listen to the account of the goddess. 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, her victory, and the slaying of Śumbha and Niśumbha in battle—all 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 was speaking, by her command, her companion brought forth a tiger and placed it before her. Seeing him, the goddess said again, “The tiger has been brought by the gods as a means; look, none of my devotees is like him. By him, my sacred grove was protected from evil groups; he is indeed my devoted follower, confident in his own protection. Having left your own land, you have come here seeking my favor; if you have affection for me, then show me the highest love. By Nandin’s command, he himself, along with guards bearing those marks, always stands 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. Thus, 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, it 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.” The assembled 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. Energy consists of lightning and the like; essence consists of sweetness and the like. By these divisions of energy and essence, all that moves and does not move is sustained. From Agni arises the immortal; by the immortal, Agni is strengthened. Thus, the Agni-Soma principle, powerful, benefits the world. The prosperity of crops comes from offerings; rain is for the growth of crops. Offerings are for rain; thus, the world is sustained by Agni and Soma. Agni blazes upward as far as the lunar nectar; as far as Agni’s place, the lunar nectar flows downward. Therefore, the fire of time is below, and Shakti is above; as long as burning is above and flooding is below. This upward-moving fire of time is sustained by the supporting Shakti; likewise, the downward-moving Soma is the seat of Shiva and Shakti. Shiva is above, Shakti is below; Shakti is above, Shiva is below. In this way, there is nothing here that is not pervaded by Shiva and Shakti. They say that the power of fire is such that, having burned the world repeatedly, it has reduced it to ashes; thus, the potency of fire is in that ash. Whoever, knowing thus the true nature of ash, bathes with it, reciting mantras beginning with “Agni,” is released from bondage. The ash, which is the power of fire, when again bathed with Soma, by the method of non-union, becomes fit for the authority of nature.