At the beginning of creation, by the will of Shiva, the supreme power—Shakti—having become one with the very essence of Shiva, began to manifest. This emergence was as natural and inevitable as oil flowing from sesame seeds when pressed. Stirred by the power known as Kriyā, which arises from the empowered, this supreme energy set creation in motion; and as it was stirred, the very first thing to arise was sound, nāda. From this primordial sound, a single point—bindu—came forth. From the bindu emerged the great god Sadāśiva. From Sadāśiva was born Maheśvara, and from Maheśvara, pure knowledge itself came into being. This power of speech, called Vāgīśā, is the sovereign force of Shiva, the trident-bearing Lord. She expands among the divine mothers in the form of the letters, the very building blocks of creation. Then, through an infinite infusion of her own nature, Māyā brought forth time, destiny, limitation, knowledge, and, from limitation, attachment and the individual soul. Again from Māyā, the unmanifest arose, composed of the three qualities—sattva, rajas, and tamas. From this threefold unmanifest, the three qualities separated and became distinct. These qualities—sattva, rajas, and tamas—pervade the entire universe. When they were agitated, they gave rise to three forms, known as the lords of the qualities. From these lords, the principles beginning with Mahat (cosmic intellect) emerged in due order. From these principles, countless cosmic eggs were established by Shiva’s command, each presided over by infinite lords of knowledge. The divisions of power are described according to the differences among beings; these powers take on various forms, both gross and subtle. The fierce power of Rudra is called Raudrī; for Viṣṇu, it is Vaiṣṇavī; for Brahmā, it is Brahmāṇī; and for Indra, it is Aindrī. But why speak at length? The universe itself is pervaded by this supreme power, just as the inner self pervades the body. Therefore, everything that exists—moving or unmoving—is made of this power. The supreme power, called Kalā, is declared to be of the Supreme Self. Thus, following the will of the Lord, this supreme power creates all that is stable and moving in the universe. The Lord, ever possessed of power, with his three inherent powers—knowledge, action, and intention—pervades and sustains the universe. The will-power of the Great Lord, eternal and regulating all effects, is of the nature: “Let this be thus, let this not be thus.” The power of knowledge truly determines the effect, the instrument, the cause, and the purpose, all in the form of intellect. The power of action, according to its own will, brings forth the entire world of effects in an instant, taking the form of intention. As the arising of these three powers is the very nature of the source of power, so too, impelled by the supreme Power, all the worlds are produced. Through union with Power, Shiva is called the Possessor of Power; and this world, arising from both Power and the Possessor of Power, is both Shakta and Shaiva. Just as a son is not born without both father and mother, so too, without Bhava (Shiva) and Bhavani (Shakti), this universe—moving and unmoving—does not exist. The world arises from both the male and female principles and is indeed of the nature of both. The manifestation of male and female is established by both. The Supreme Self is called Shiva, and she is renowned as Shiva. Shiva is known as Sadāśiva, and she as Manonmani. Shiva is Maheshvara, and she is spoken of as Māyā. The Purusha is the Supreme Lord, and Prakriti is the Supreme Lady. Rudra is truly Maheshvara, and Rudrani is his beloved. Vishnu is the Lord of the universe, and Lakshmi is his beloved. When Brahma is the creator, Shiva is Brahma, and Brahmani is the beloved of Brahma. The Sun is the blessed Shambhu, and his radiance is the blessed Shiva. Mahendra is the enemy of Kama, and Shachi is the daughter of the mountain king. Agni is the great god, and Svaha is the one who shares half the body of Sharva. Yama is the three-eyed god, and his beloved is the daughter of the mountain. Nirrti is the blessed Lord, and Nairriti is the daughter of the mountain. Varuna is the blessed Rudra, and Varuni is the daughter of the mountain. Vayu, adorned with the crescent moon, is Shiva, and Shiva is enchanting. Yaksha is the one who destroys the head of the sacrifice, and Riddhi is the daughter of the king of the mountains. Chandra, who wears the crescent moon, is Chandra, and Rohini is Rudra’s beloved. Ishana is the Supreme Lord, and his noble lady is the Supreme Lady. Ananta, adorned with endless bracelets, is Ananta, and Ananta’s beloved is Ananta. Kalagni Rudra is the enemy of Time, and Kali is the beloved of the ender of Time. The one known as Purusha is Manu, Shambhu; Shatarupa is dear to Shiva. Daksha is truly Mahadeva, and Prasuti is the Supreme Lady. Ruci is Bhava, and Bhavani is called Akuti by the wise. Bhrigu is the god who destroyed Bhaga’s eyes, and Khyati is dear to the three-eyed one. Marichi is the blessed Rudra, Sambhuti is Sharva’s beloved. Gangadhara is known as Angiras, and Smriti is truly called Uma. Pulastya is the one with the moon-crested crown, and Priti is the beloved of Pinakin. Pulaha is the destroyer of Tripura, and his beloved is dear to Shiva. The destroyer of sacrifices is called the sacrifice; devotion is the beloved of the Lord. The three-eyed is not three-eyed here; Uma herself is remembered as Anasuya by the wise. Kashyapa is Time’s destroyer, the god; the mother of gods is Maheshvari. Vasishtha is the enemy of Manmatha; the goddess is truly Arundhati. Shankara is all men; all women are Maheshvari; all men and women are thus their manifestations. The Lord is the enjoyer; the Supreme Goddess is the object enjoyed. All that is to be heard is of Uma’s form; the hearer is the wielder of the trident. All that is to be asked is held by Shankara’s beloved; the questioner is the universal Self, adorned with the crescent moon. All that is to be seen is borne by the beloved of the speaker; the seer is the Lord of the universe, the god with the moon-crested crown. Thus, in all creation, in every principle and every being, the inseparable presence of Shiva and Shakti, the Supreme Lord and the Supreme Lady, pervades and sustains the entire universe.