All the auspicious marks that Tvaṣṭṛ had once described as belonging to the tongue of Agni were seen united in a single maiden, radiant and wondrous in her appearance. When Brahmā, Viṣṇu, and Maheśvara beheld this extraordinary being, they approached her and asked with reverence, “Who are you, O auspicious one? What is your purpose, O wise maiden? Please reveal yourself to us.” The maiden stood before them, her form dazzling with three distinct colors—black, white, and yellow. She replied, “O best of beings, I have arisen from your combined gaze. Do you not recognize me? I am your own supreme power, the beautiful-hipped, born of your union.” Hearing her words, Brahmā and the others were filled with joy and granted her a boon: “By name, you shall be known as the Goddess of the Three Times—past, present, and future; always protect the universe.” They further blessed her, saying, “O sinless one, you will have many other names, arising from your qualities, and all who invoke them will attain success. And, O goddess with a beautiful face, the reason for your threefold coloring is this: with your three forms and three colors, swiftly manifest your triple nature.” Thus addressed by the gods, the maiden assumed a threefold body: one white, one red, and one black. She became the triple-formed goddess. Her white form, gentle in appearance and beautiful-hipped, was Brāhmī; she was the creative aspect, bringing forth all beings according to Brahmā’s ordinance. Her red form, slender-waisted and radiant, holding conch and discus, was known as Vaiṣṇavī, the energy of Viṣṇu, protector of the universe, also called Viṣṇumāyā. The black form, fierce and wide-eyed, bearing a trident and with protruding fangs, was Raudrī, the power of Rudra, destined to destroy the world at the appointed time. The white and radiant form, the blessed maiden with lotus-like eyes, addressed Brahmā briefly and then vanished from their sight. This goddess, the granter of boons, withdrew to the White Mountain to perform intense austerities, desiring to become all-pervading. The Vaiṣṇavī maiden, with Keśava’s permission, went to Mount Mandara to undertake severe austerities. The black, fierce, wide-eyed goddess journeyed to the excellent Blue Mountain to perform her own auspicious penance. A long time passed. Then the Lord of Creatures, Brahmā, began to create beings, and as he did so, his power increased. Yet, though he exerted himself, his mind-born creation did not flourish as he had hoped. Troubled, Brahmā wondered, “Why does my creation not grow as it should?” Seeking an answer, Brahmā turned inward, contemplating through yogic practice. In his meditation, he discerned the maiden on the White Mountain, her sins burned away by her great austerity. Brahmā traveled to her and, seeing the lotus-eyed goddess deep in penance, addressed her: “O gentle one, what is this austerity you perform? It is fitting to act with purpose. I am pleased with you, O wide-eyed maiden; what boon shall I grant you?” The goddess of creation, Sṛṣṭi, replied, “O Lord, remaining in one place, I am unable to stay easily. Therefore, I ask you for the boon of omnipresence, desiring to be everywhere at once.” Brahmā, the progenitor, granted her wish: “You shall become all-pervading.” Thus blessed, Sṛṣṭi, the lotus-eyed goddess, entered Brahmā’s lap. From that moment, Brahmā’s creation began to flourish and expand. The seven mind-born sons of Brahmā, some ascetics, others of different natures, multiplied and divided into four groups, becoming the myriad beings that populate the universe—stationary and moving. In truth, everything spoken of in the world, whether immobile or mobile, was established by Sṛṣṭi—past, future, and always. At this point, Śrī Varāha spoke: “Hear further, O beautiful one, the great ordinance of that goddess, called the triple power, as declared by the supreme lord Śiva. Creation was formerly described as white in form, known as the single syllable, auspicious, and composed of all syllables. In some places, she is called Vāgīśa, the goddess Sarasvatī, the mistress of knowledge. Elsewhere she is Amitākṣarā, or the ordinance of wisdom, or the goddess Vibhāvarī. All gentle names, all those arising from knowledge, O wide-eyed and beautiful-faced one, belong to her. She who is Vaiṣṇavī, red in form and beautiful, is also called Raudrī, both supreme and non-supreme. These three are realized by one who truly knows Rudra. Though threefold, all are to be remembered and praised as one. This creation, O beautiful one, is ancient; by her, the entire world—stationary and moving—is pervaded. The creation that grew at the beginning from Brahmā, of unmanifest birth, was praised by the grandsire himself in similar words. Brahmā prayed: ‘May you triumph, O source of truth, O steadfast goddess, O excellent syllable; all-pervading, mother of all, great goddess of all beings. All-knowing are you, O beautiful one, bestower of all accomplishments, giver of wisdom and success, origin of all, supreme goddess. You are Svāhā, you are Svadhā, O goddess; you are the origin, O beautiful-faced one. You are established in the syllable Om, and you alone are the source of the Vedas. You are the origin of the gods, demons, yakṣas, gandharvas, rākṣasas, as well as animals and plants. You are knowledge itself, the mistress of knowledge, accomplished and renowned, O queen of the gods. You are all-knowing, O beautiful one, and the bestower of all accomplishments. You are present everywhere, free from doubt, destroyer of all enemies. You are the goddess, mistress of all knowledge. I bow to you, O bringer of auspiciousness. He who approaches a woman purified by her cycle, having praised you, O beautiful-faced one, will surely have creation by your grace, O queen of progeny. She will be true to form, victorious, auspicious, and bewilderer of all enemies.’ Śrī Varāha continued: The goddess who went to Mount Mandara to perform austerity was the supreme royal power, the one who undertook the vow of maidenhood. Thus, the triple-formed goddess, source of all creation, pervades and protects the worlds in her manifold forms, ever worshipped by gods and sages alike.