In the beginning, the manifestation of male and female arose together, established by both principles. The Supreme Self is known as Shiva, and the feminine aspect is renowned as Shiva as well. Shiva is called Sadashiva, and she is Manonmani. When Shiva is Maheshvara, she is spoken of as Maya. The Purusha is the Supreme Lord, Prakriti is the Supreme Lady. Rudra is truly Maheshvara, and Rudrani is ever his beloved. Vishnu is the Lord of the Universe, and Lakshmi is his cherished consort. When Brahma acts as 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, the enemy of Kama, is joined with Shachi, the daughter of the mountain king. Agni is the great god, and Svaha is she who shares half the body of Sharva. Yama is the three-eyed god, and his beloved is likewise 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 he who destroyed 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 consort is the Supreme Lady. Ananta, adorned with endless bracelets, is Ananta, and Ananta's beloved is also 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, and 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, and 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 himself called the sacrifice; devotion is beloved of the Lord. Here, the three-eyed is not three-eyed; Uma herself is remembered as Anasuya by the wise. Kashyapa is Time's destroyer, the god, and the mother of gods is Maheshvari. Vasishtha is the enemy of Manmatha, and the goddess is truly Arundhati. Shankara is present in all men; all women are Maheshvari. Thus, all men and women are 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, while 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, and Shiva is the taster. The essence of affection is Girija, and Girisha is the one who partakes of affection. The state of being thought is always held by the goddess Maheshvari, while the thinker is the universal Self, the great god Maheshvara. The state of being understood is borne by Bhava's beloved; the knower is the god himself, the lord crowned with the tender moon. Prana is Pinaki, the lord of all beings, and the state of being in prana is Ambika, of watery 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, and 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. Whatever is supreme, whatever is pure, whatever is virtuous, whatever is auspicious—all that, the blessed ones say, is the expansion of their radiance. Just as the flame of a lamp illumines a house, so does the radiance of these two, pervading, illumine the world. The supreme revelation declares that, from grass and so on up to the form of Shiva, the extraordinary sequence of manifestation in the universe occurs according to the order of proximity between the two. These two possess all forms and bestow every good. They are always to be worshipped, saluted, and contemplated. O Krishna, thus, according to my understanding, I have explained to you today the true nature of the Supreme Lords, though not yet in its entirety. For how can the true nature of the Supreme Lords be fully spoken? It lies beyond even the minds of the greatest ones. For those whose minds are wholly dedicated to the Lord, it is internal; for others, it is not established in the intellect, or only as it is. This manifest glory, as previously described, is considered material; those who know the secret know another, supreme, immaterial, and hidden glory. That supreme, immaterial glory of the Lord is where words, along with the mind and senses, turn back, unable to reach. That alone is the highest abode here, that alone is the supreme goal, that alone is the utmost limit—the glory of the Supreme Lord.