When the goddess Srishti approached Brahma, the divine progenitor, and spoke to him, Brahma replied with words of blessing: “You shall become all-pervading.” Thus addressed, Srishti, the lotus-eyed goddess, entered into Brahma’s lap. From that very moment, creation began to flourish under Brahma’s care. Brahma’s seven mind-born sons came forth, some devoted to asceticism, others of different natures, branching into four divisions. Through them, the multitude of beings—both stationary and moving—was established everywhere. All that is spoken of in the world, every being, whether unmoving or mobile, owes its existence to Srishti, for she established all—past, future, and forever. At this point, Sri Varaha continued, addressing his beloved: “Listen further, O beautiful one, to the great ordinance of that goddess, who is called the triple power, as revealed by Shiva, the supreme lord. In the beginning, creation was described as white in form, known as the single syllable—auspicious and composed of all syllables. She is called Vāgīśa in some places, the goddess Sarasvati; she is the goddess of knowledge, and elsewhere known as Amitākṣarā. In other places, she is the ordinance of wisdom, and elsewhere, the goddess Vibhāvarī. “Whatever gentle and knowledge-giving names exist, O wide-eyed one, all should be regarded as hers. She is Vaishnavi, red in form and beautiful, and also called Raudri—both supreme and beyond. These three forms are realized by one who truly knows Rudra; all that is sung or remembered is one, though she appears threefold. “This creation, O beautiful one, has been described to you as ancient; by her, all this world—stationary and moving—is pervaded. The creation that arose at the beginning from Brahma, of unmanifest birth, was praised by the grandsire himself in honor of the goddess.” Brahma’s hymn rang out: “May you triumph, O source of truth, steadfast goddess, excellent syllable; all-pervading, mother of all, great goddess of all beings! You are all-knowing, 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. You are established in the syllable Om, and you alone are the source of the Vedas. You are the origin of gods, demons, yakshas, gandharvas, rakshasas, as well as animals and plants. You are knowledge itself, the mistress of knowledge, accomplished and renowned, queen of the gods, all-knowing, and bestower of all accomplishments. Present everywhere, free from doubt, destroyer of all enemies, you are the goddess, mistress of all knowledge. I bow to you, bringer of auspiciousness. “He who approaches a woman purified by her cycle, having praised you, O beautiful-faced one, will surely have progeny by your grace, O queen of creation. She will be true to form, victorious, auspicious, and bewilderer of all enemies.” Sri Varaha then spoke further: “The goddess, who is the supreme royal power, once journeyed to Mount Mandara to perform great austerity, taking the vow of maidenhood. Alone, she performed her penance in the land of Viśālā. Over time, as she engaged in her austerities, her mind became greatly agitated. “From this agitation, maidens arose—gentle-eyed, with dark, curling hair, full lips, wide eyes, adorned in fine garments and sashes, resplendent with anklets, radiant in beauty. As her mind was disturbed, countless maidens appeared in hundreds of thousands, in tens of millions, each with a unique face. “Seeing these maidens upon the mountain, the auspicious goddess, by her austerity, created a city filled with hundreds of mansions. The city was adorned with wide streets, golden palaces, houses with inner pools, jewel-studded stairways, gem-latticed windows, and nearby gardens. Countless mansions and maidens graced the mountain. “O beautiful one, let me tell you the principal names of the maidens: Vidyutprabhā, Candrakānti, Sūryakānti, Gambhīrā, Cārukeśī, Sujātā, Muñjakeśinī, Ghṛtācī, Urvaśī, Śaśinī of virtue, Cārukanyā, Viśālākṣī, Dhanyā, Pīnapayodharā, Candraprabhā daughter of the mountain, Sūryaprabhā, Amṛtā, Svayaṃprabhā, Cārumukhī, Śivadūtī, and Vibhāvarī. Also Jayā, Vijayā, Jayantī, Aparājitā, and hundreds of other maidens dwelt in that splendid city. “All of them were attendants of the goddess, holding auspicious nooses and goads. Surrounded by these maidens, the auspicious goddess sat upon her throne. She was fanned by women with pure whisks, radiant and poised, undertaking her vow of maidenhood and ready for further austerity. In the prime of youth, most fortunate, with full and rounded breasts, she was adorned with garlands of campaka, ashoka, punnaga, and naga flowers. “The goddess was worshipped on all her limbs, honored by sages and gods, revered by noble women and maidens on all sides. Enjoying every delight, the goddess remained there, engaged in her austerity. “At that time, Narada, the son of Brahma, arrived. Seeing the ascetic son of Brahma, the goddess spoke to Vidyutprabha: ‘Bring a seat, and quickly fetch water for washing the feet and for sipping.’ Thus instructed, Vidyutprabha offered Narada a seat, water for his feet, and arghya. “Once Narada was seated and had bowed, the goddess, filled with joy, addressed him: ‘Welcome, best of sages! For what reason have you come here from your world? Tell me your purpose, so that no time may be lost for you.’ “Thus addressed by the goddess, Narada, knower of all worlds, replied: ‘From Brahmaloka to Indraloka, and from there to this fierce mountain, I have come.