The ultimate parabramha or source of all living beings in this universe , the biotic or abiotic factors all arise from a single form of energy..
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Devī Māhātmya alias Durgā Saptaśatī is the seminal text of Śhākta Dharma, and opines that exists only one Goddess, and all others are different forms assumed by Her. Many such forms are mentioned in the central text of Devī Māhātmya; but when the question arises of who among these forms is the source of all forms, we have to search the answer in the appendix of Saptaśatī, known as 'Rahasyatraya' (which are three chapters termed as 'Rahasyas'). In the three episodes of Devī Māhātmya, Devī is said to have manifested thrice; these three manifestatiins are Mahākālī (for slaying Madhu & Kaițabha), Mahālakşmī (for slaying Mahişhāsura) and Mahāsarasvatī (for slaying Śumbha & Niśumbha). Since the narrative of Mahişāsuramardinī is regarded the most significant, therefore Mahālakşmī is venerated as Ādyā of Saptaśatī. The eighteen-armed form of Mahālakşmī, which manifested from the combined energies of all deities was Her momentary form, assumed for waging war against Asuras. Not only that, the ten-armed form of Mahākālī and eight-armed form of Mahāsarasvatī too were momentary warrior forms. The origin of these three warrior forms is in three eternal forms of the aforesaid Goddesses, which are described in Prādhānika Rahasya.
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In this section of Devī Māhātmya, we find the narrative of King Suratha enquiring Sage Medhā about the source of all the manifestations of Devī. At this time, the sage informs that the origin of all Goddesses is Mahālakşmī, who is endowed with the three Guņas (Satva, Rajas & Tamas) and is The Supreme Person. She is both Saguņa as well as Nirguņa Brahman, omnipresent and omnipotent. After Pralaya, to fill up the void Mahālakşmī assumed the form of Mahākālī by resorting to Tamoguņa; after separting Mahākālī from Her own person, Mahālakşmī assumed the form of Mahāsarasvatī by resorting to Satvaguņa and seperated the later from Her own person as well. Having manifesting Herself into three-fold forms, Mahālakşmī desired that they must create a man and a woman in accordance to their attributes. Thus, Mahālakşmī created Brahmā and Lakşmī, Mahākālī created Rudra and Sarasvatī while Mahāsarasvatī created Vişņu and Gaurī. Thereafter, Brahmā was united with Sarasvatī, Vişņu with Lakşmī and Rudra with Gaurī.
Mahālakşmī Herself is Navārņa Caņđikā, the essence of these three forms and Mūlaprakřti. Mahākālī and Mahāsarasvatī are but the forms She Herself assumes. Mahālakşmī wears a crown which bears Lińgam (symbol of Rudra), Yoni (symbol of Vişņu) and snake (symbol of Brahmā), because She Herself is both Puruşa as well as Prakřti at the same time. Renowned by names such as Śarvā, Caņđikā, Bhadrā, Durgā & Bhagavatī, She is Śrīvidyā and of the nature of truth, consciousness & bliss.
