Why speak at length? The entire universe, all that exists, is pervaded by the Supreme Power, just as the inner self pervades and animates the body. Everything—moving and unmoving—is made of this Power, and this supreme Power, known as Kalā, is declared to be of the Supreme Self. It is this very Power, following the will of the Lord, that creates all things, both stable and moving, in the universe. The Lord, ever united with Power, pervades and sustains the universe through three inherent powers: knowledge, action, and intention. The will-power of the Great Lord is eternal and regulates all effects, declaring, “Let this be thus, let this not be thus.” The power of knowledge determines the effect, the instrument, the cause, and the purpose, taking the form of intellect. In the same way, the power of action, in accordance with its own will, brings forth the entire world of effects in an instant, manifesting as intention. The very nature of the Supreme Source is the arising of these three powers, and so, impelled by this supreme Power, all the worlds are produced. Through union with Power, Shiva is called the Possessor of Power. This world, arising from both Power and the Possessor of Power, is both Shakta and Shaiva—of the nature of Power and of Shiva. Just as a son cannot be born without both father and mother, so too, without Bhava and Bhavani, the universe—moving and unmoving—does not exist. The world arises from the union of male and female, 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 Sadashiva, and she as Manonmani. Shiva is Maheshvara, and she is spoken of as Maya. The Purusha is the Supreme Lord; 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 his beloved. The Sun is the blessed Shambhu, 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, Svaha is she 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, 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 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 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. The essence of taste is Mahadevi; Shiva is the taster. The essence of affection is Girija; the eater of affection is Girisha. The state of being thought is always held by Maheshvari; the thinker is the universal Self, the great god Maheshvara. The state of being understood is borne by Bhava’s beloved; the god himself is the knower, the lord crowned with the tender moon. Prana is Pinaki, the lord of all beings; the state of being in prana is Ambika, the one of water-form, for all. The goddess, beloved of Tripurantaka, bears the state of being the field; the lord, destroyer of death, bears the state of being the knower of the field. Day is the god with the trident weapon; night is dear to the wielder of the trident. Space is the god Shankara; earth is beloved of Shankara. The ocean is the lord; the shore is the daughter of the mountain king. The tree is the god with the bull-banner; the creeper is beloved of the Lord of the universe. The lord, ruler of cities, bears all masculine forms; the goddess, delight of the gods, bears all feminine forms. The beloved of all bears the entire web of words; the lord crowned with the tender moon bears the entire nature of meaning. For whatever entity, whichever power is declared, that is the goddess, ruler of the universe; that is the lord, Maheshvara.