6. His oscillation is the power of his will, which has spread-out this visible appearance; as it is the will of an embodied and living man, that builds a city according to his thought (or just as it depends on the option of a living person, to erect a city according to the model in his thought or mind). 7. It is the will of Siva or Jove that creates all this world from its formless state, and it is this creative power which is the Intelligence of God, and the intellection of living being. 8. This power takes also the form of nature in her formation of the creation, and is called the creation itself, on account of her assuming on herself the representation of the phenomenal world. 9. She is represented with a crest of submarine fire on her head, and to be dry and withered in her body; she is said to be a fury on account of her furiousness, and called the lotiform from the blue-lotus-like complexion of her person. 10. She is called by the names jayá and siddha (victory and fortune), owing to her being accompanied by victory and prosperity at all times. 11. She is also designated as Aparájitá or invincible, viryá the mighty and Durgá—the inaccessible, and is like wise renowned as umá, for her being composed of the powers of the three letters of the mystic syllable Om. (In the birth of umá, the subject of the first canto of Kumára Sambhaba, Kálidása says, “Tapasa nibrita je umeti námná prakírtitá,” she was termed umá for prevention of austerities. The glossarists have all explained the passage in the sense of the mythic personification of umá, and nobody has ever known its mystic interpretation of sacred syllable Om itself, whose utterance precludes the necessity of all formal devotions: _i.e._ to say, _umá_-is-_om_ the divine mantra itself). 12. She is called the gáyatrí (hymn) from its being chanted by every body, and Sávitrí also from her being the progenitrix of all beings; she is named Sarasvatí likewise, for her giving us an insight into whatever appears before our sight. 13. She bears the appelation of Gaurí from her gaura or fair complexion, and of Bhavání from her being the source of all beings, as also from her association with the body of Bhava—or Siva. She is also termed the letter अ (a) to signify her being the vital breath of all waking and sleeping bodies. 14. Umá means moreover the digit of the moon, which enlightens the worlds from the forehead of Siva; and the bodies of the God and Goddess are both painted as black and blue, from their representing the two hemispheres of heaven. 15. The sky appears as dark and bright from the two complexions of these divinities, who are situated in the vacuous forms in the bosom of the great vacuum itself. 16. Though they are formless as empty airs, yet they are conceived as the first-born of the void; and are figuratively attributed with more or less hands and feet, and holding as many weapons in them.