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The Upanishads, Part 1 (SBE01), by Max Müller, [1879], at sacred-texts.com
1. Brahman obtained the victory for the Devas. The Devas became elated by the victory of Brahman,
and they thought, this victory is ours only, this greatness is ours only.
2. Brahman perceived this and appeared to them. But they did not know it, and said: 'What sprite (yaksha or yakshya) is this?'
3. They said to Agni (fire): 'O Gâtavedas, find out what sprite this is.' 'Yes,' he said.
4. He ran toward it, and Brahman said to him: 'Who are you?' He replied: 'I am Agni, I am Gâtavedas.'
5. Brahman said: 'What power is in you?' Agni replied: 'I could burn all whatever there is on earth.'
6. Brahman put a straw before him, saying: 'Burn this.' He went towards it with all his might, but he could not burn it. Then he returned thence and said: 'I could not find out what sprite this is.'
7. Then they said to Vâyu (air): 'O Vâyu, find out what sprite this is.' 'Yes,' he said.
8. He ran toward it, and Brahman said to him: 'Who are you?' He replied: 'I am Vâyu, I am Mâtarisvan.'
9. Brahman said: 'What power is in you?' Vâyu replied: 'I could take up all whatever there is on earth.'
10. Brahman put a straw before him, saying: 'Take it up.' He went towards it with all his might, but he could not take it up. Then he returned thence and said: 'I could not find out what sprite this is.'
11. Then they said to Indra: 'O Maghavan, find out what sprite this is.' He went towards it, but it disappeared from before him.
12. Then in the same space (ether) he came
towards a woman, highly adorned: it was Umâ, the daughter of Himavat 1. He said to her: 'Who is that sprite?'
149:2 This khanda is generally represented as a later addition, but its prose style has more of a Brâhmana character than the verses in the preceding khandas, although their metrical structure is irregular, and may be taken as a sign of antiquity.
151:1 Umâ may here be taken as the wife of Siva, daughter of Himavat, better known by her earlier name, Pârvatî, the daughter of the mountains. Originally she was, not the daughter of the mountains or of the Himâlaya, but the daughter of the cloud, just as Rudra was originally, not the lord of the mountains, girîsa, but the lord of the clouds. We are, however, moving here in a secondary period of Indian thought, in whi.ch we see, as among Semitic nations, the manifested powers, and particularly the knowledge and wisdom of the gods, represented by their wives. Umâ means originally flax, from vâ, to weave, and the same word may have been an old name of wife, she who weaves (cf. duhitri; spinster, and possibly wife itself, if O. H. G. wîb is connected with O. H. G. wëban). It is used almost synonymously with ambikâ, Taitt. Âr. p. 839. If we wished to take liberties, we might translate umâ haimavatî by an old woman coming from the Himavat mountains; but I decline all responsibility for such an interpretation.