Post By Date
If I could tell the details of tantric worship, the definition of deities, the science of mantra, the psychic capacity of the bija mantra and its use, the methods of meditation, the place, time and companions of worship, then you would at once understand that tantric sadhana is so powerful that not only the vagrant mind can be brought under control, but the higher elements of consciousness can also be subjugated.Shiva and shakti have individual as well as collective existence. They are the supreme awareness in every being. A complete manifestation of shiva and shakti is termed samadhi by yogis, whereas vaishnavas call it Vishnu darshan. Shiva is unqualified awareness in every being and shakti is matter holding and manifesting the said awareness. Shakti directs the three gunas so that the individual awareness can function.
Shakti is also maya, illusion, and avidya, ignorance,. When the worshipper is propitiating shakti, he is actually progressing through the path of pratyahara, the withdrawal of sense awareness. The process of cessation of the modifications of the individual consciousness is complete when the awareness of shakti is revealed. The state of higher consciousness is easily obtainable by the process of shakti worship.
Vedanta is a sublime philosophy but it is purely intellectual. The practices of jnana yoga are negative, pessimistic, egoistic and purely mental. Raja yoga is a complete system but it makes a lot of demands on the individual to the extent that it produces numerous introverts, neurotics and inhibited personalities. Although it is an incomparable path in other ways, it lacks understanding of the average person.
Bhakti yoga is the easiest path, but the problem is that it has no systematic blueprint for inner evolution and it is full of impossible concepts of ethics, morality, purity, orthodoxy and incorrigible arrogance. Tantra, on the other hand, is a smooth way for everyone, and does not lay down a list of don’ts. It has practices for every individual at different points of evolution. Whether you are a vegetarian or a non-vegetarian, a brahmachari or married, high born or low born, selfish or unselfish, a seeker of moksha or siddhis, it is tantra shastra which gives you a way for yourself. Even sannyasins can practise tantra sadhana and develop higher powers and utilize them for the good of mankind. Mahanirvana Tantra is the tantra for sannyasins, brahmacharis and hermits.
All those who have not succeeded in their sadhana even though years have elapsed should accept the tantric way of realization. In Kali yuga, when minds are no longer pure, habits have degenerated, passions have burst out, faith in God is just a habit and life has become completely material, it is tantra that is the way for spiritual aspiring souls of both east and west.
Of all the Mahavidyas, Bagalamukhi is the one whose meaning is the most elusive. Her symbology varies widely, and its interpretation shows little consistency. The opinions of one informant often bear little relation to those of another, and even while making spiritually valid points they can seem rather arbitrary and disconnected. There is no satisfactory explanation even for Bagalamukhi’s name. The word bagala is not found in the Sanskrit lexicon, and attempts to link it to baka (“crane”) are less than convincing.
One of her common epithets is Pitambaradevi, “the goddess dressed in yellow.” Herdhyanamantras also emphasize the yellow color of her complexion, clothing, ornaments, and garland. Her devotees are instructed to wear yellow while worshiping her and to employ a mala made of turmeric beads. Even her few temples are painted yellow. Although her verbal descriptions consistently emphasize the color yellow, her pictorial representations are strangely sparing in their use of the color. More often Bagalamukhi is shown wearing red or orange. There is no consensus on what the color yellow is supposed to mean either. The most plausible explanation out of several is that yellow, being the color of the sun, represents the light of consciousness.
The rest of Bagalamukhi’s symbols evoke similarly vague and widely divergent interpretations and produce no clear picture of what this Mahavidya is all about. This situation calls for fresh thinking. The explanation that follows is in large part unique but is based on a trail of clues found in her mantra.
Bagalamukhi is consistently associated with siddhis, which are yogic powers with magical properties. For a genuine spiritual aspirant such powers are obstacles to be avoided. That said, one such power is stambhana, the power to immobilize, to paralyze, to restrain an enemy. Proper understanding of what stambhana means spiritually is essential to knowing who Bagalamukhi is.
The first thing to keep in mind is that according to all schools of Indian philosophy the world of our experience consists of three levels—the gross or physical, the subtle or mental, and the causal or potential.
Illustrating the principle of stambhana at the gross level, there is an incident from the life of Holy Mother, Sri Sarada Devi, that took place around 1889 in the village of Kamarpukur. There a devotee named Harish returned home after a series of frequent visits to Sri Ramakrishna at Dakshinesvar and, after his mahasamadhi, to the monks at the Baranagore monastery. Harish, who sometimes behaved erratically, had neglected his wife and family during that time. To remedy the situation, his wife administered drugs and spells, and Harish became visibly deranged. One day he caught sight of Holy Mother on the road and began to chase her. When she reached the family compound, she found that no one was at home. She began to circle the granary, all the while with Harish in pursuit. After going around it seven times, she could run no farther. Then, as she told it, she stood firm and assumed her own form. Putting her knee on his chest, she grabbed hold of his tongue and slapped his face so hard that he gasped for breath, so hard that her fingers reddened. At that moment the usually gentle Sarada Devi revealed herself in the form of Bagalamukhi and enacted the physical stance of stambhana.
This concrete symbolism represents a principle that penetrates through every level of our existence and beyond, all the way back to the essence of our being. In this incident we witness the actual presence of Bagalamukhi as a living counterpart of the painted images and verbal descriptions that show her stopping an adversary by grasping his tongue and striking him.
The tongue represents speech, or vak, which is elsewhere personified as a goddess. Vak is more than the spoken word; it is the divine creative power that encompasses the entire range of consciousness. Shown holding on to her adversary’s tongue, Bagalamukhi has the ability to render motionless the creative and destructive power of consciousness in any of its manifestations. These encompass motion, thought, and intention, the manifest forms of speech at the gross, subtle, and causal levels.
Beyond them the supreme level of speech is consciousness-in-itself, the ultimate, unconditioned reality. Emanating from it, intention, thought, and motion are the three stages of creativity that account for this world that we experience. The Chandogya and Taittiriya Upanishads contain passages explaining how Brahman, seeing itself as One,intended to express itself as the many, then thought out a plan, and then set it in motion. Tantric teaching defines these three stages as icchasakti (the power of will), jnanasakti(the power of knowledge), and kriyasakti (the power of action). This is how consciousness works at the cosmic or universal level.
At the individual level that same consciousness works within each of us, infusing everything we feel, think, or do. This internal awareness is also vak, the power of speech, but again the spoken word is only the end-product and grossest manifestation.
There are four levels of speech. The highest is para vak, the supreme, infinite consciousness without qualities or conditioning. It is our divine nature, our true Self—ever present, unchanging, and illuminating all of our experience. Next, pasyanti vak, isthe visionary stage, the urge for self-expression. Everything in our life’s experience begins here in a flash. Every feeling, every idea we formulate, everything we act upon, begins in an instantaneous flash of awareness. When we begin to think about whatever has flashed, ideas begin to take shape in logical sequence. This level of awareness is calledmadhyama vak, the intermediate, formulative phase. As the ideas become more and more definite, they assume a form expressed in language. This is vaikhari vak, the level of articulate speech. Vaikhari vak is both subtle and gross. The subtle form is the thoughts in our mind, now shaped into words, phrases, and sentences but not yet uttered. The gross form is what comes out of the mouth—the expression of our consciousness embodied in physical sound.
As long as we identify with the body and the mind, our experience of self is that of an individual amid the duality of “I and other.” We often feel the need to control the other, and sometimes that is legitimate, but not always. At a higher level we realize that control of self is a nobler and better, but much harder, discipline. Bagalamukhi symbolizes our innate power to go within and take control of our own awareness. That taking control isyoga, which Patanjali defines as the cessation of constant modulation (cittavritti) within our own field of awareness. Only by taking hold of the activity within our awareness and stopping it can we be freed from worldly bondage and rest in the peace and joy and glory of our own true nature.
Stambhana in the highest sense is yoga. After duly observing the ethical practices ofyama and the ennobling disciples of niyama, we are ready for asana. Sitting quietly stops the motion of the body, which in turn calms the metabolic functions and prepares us to quiet the mind. The remaining states of pratyahara, dharana, dhyana, and samadhi are a continuum of ever decreasing activity, culminating in the experience of the Self as pure, unconditioned consciousness. Pulling us by the tongue, Bagalamukhi is drawing us there.
(“she who is decapitated”) is a form of the Divine Mother shown as having cut off her own head. The blood that spurts from her neck flows in three streams—one into her own mouth and the others into the mouths of her two female attendants, Dakini and Varnini. At the same time, Chinnamasta she stands on the body of another female figure who is copulating with a male who lies beneath her.
This image may be shocking at first, but in fact it symbolizes sublime spiritual truths, and each feature of the iconography has an important point to make.
Several interpretations are given to the significance of the severed head. First, the head contains the mouth, which is the organ of language or sound. Speech (vak) or sound (sabda) is creative energy (sakti). The RIgveda notes that in the beginning, speech (vak) was coextensive with Brahman (10.114.8). The Sathapathabrahmana calls vak the unborn one from whom the maker of the universe produces creatures. In nondualistic Tantric teaching, consciousness and the power of consciousness are one and the same reality. The creative power of consciousness by which the universe becomes manifest is represented by the garlands of skulls that Chinnamasta and her two female attendants wear. Such a garland is called varnamala, a garland of letters, for each skull represents a sound of the Sanskrit alphabet. Far from being a symbol of death, the garland of skulls is in truth a symbol of divine creativity.
The head is also the part of the body associated with identity. There are stories in Indian tradition of transposed heads, in which the identity of the person goes with the head and not with the rest of the body. The severed head, iconographically, symbolizes liberation. Each person’s individual identity is a state of conditioning or limitation, dependent on qualities. By severing the head, the Mother reveals herself in her true being, which is unconditioned, infinite, and boundlessly free. This idea of freedom is reinforced by her nudity, which symbolizes that she cannot be covered or contained by any garment. Because she is infinite, she is also autonomous.
Chinnamasta wears an unusual sacred thread in the form of a serpent. In stead of being a symbol of Brahmanical orthodoxy, this peculiar sacred thread indicates the opposite: she stands outside of the normal rules of society and pious obligation. Also, because the serpent sloughs off its skin (its outer appearance) without dying, it symbolizes immortality and imperishability.
Chinnamasta stands on the copulating couple, Kama and Rati. The name Kama here refers specifically to sexual desire; Rati means sexual union. The female, Rati, lies on top, in the same way that Kali is shown as the dominant partner with Siva. At the highest level, the feminine principle (Sakti) is consciousness in its active mode—projecting, sustaining, and dissolving the creation; the masculine principle (Siva) is the inactive ground of all existence, the eternally changeless light of awareness. To repeat the Tantric formula, without Siva Sakti would have no being, and without Sakti Siva would have no expression. Kama and Rati symbolize that same principle. They are usually shown lying on a lotus, although sometimes on a cremation pyre.
There are two interpretations of Chinnamasta’s relationship with Kama and Rati. One holds that she because she stands on top of them, she has overcome sexual desire. This is the more common interpretation, and one that places a practical ideal before the spiritual aspirant. Here Chinnamastarepresents self-control and the turning of the mind away from the flesh and back toward the spirit.
The other interpretation, which complements the first, has a cosmic dimension. It takes the copulative act to represent the divine creative capacity. In the Taittiriyopanishad we read that Brahman, seeing itself alone, desired (akamayata) to be many, to propagate (bahu syam prajayeyeti) (2.6.1). In commentaries on the Svetasvataropanishad (1.4) desire (kama) is also identified as the single cause of the cosmic manifestation. Thus, the Divine Mother wields absolute power. She has the freedom to manifest, or not to, as she so chooses. She controls her own desire and her own creative power. From this cosmic point of view, Chinnamasta has power over the creative urge; if she wishes to express it in the form of the universe, she is free to do so; if she wishes to suppress the manifestation, she may do that also.
Each of these activities is a phase in the overall scheme of issuing forth (pravritti) and reabsorbing (nivritti); the two are the complementary halves of a single process, which is called spanda, the eternal pulsation of consciousness.
The two goddesses who attend Chinnamasta play a role in the life of the cosmos. Dakini, on the left, is black; Varnini, on the right, is red. Chinnamasta, in the middle, is white. Black, red, and white represent the three gunas, or basic universal energies. Sattva,symbolized by Chinnamasta’s whiteness, is the highest of the gunas, of course, but all three belong to prakriti, the principle of materiality on which all nature rests. Nothing exists apart from the Mother, whose power of diversification takes form as the grand display of the universe.
The blood spurting from Chinnamasta’s neck represents the life force (prana) or cosmic energy that animates the universe and sustains all life. The first stream flows into Chinnamasta’s own mouth. She is self-existent and dependent on no other. The streams that flow into the mouths of her attendants represent the life-force in all living creatures. All life is nourished by the Mother. In another interpretation, the three streams represent the flow of consciousness through the ida, the pingala, and the susumna, associated in turn with the Dakini on the left, Varnini on the right, and Chinnamasta in the middle. Gaining mastery over the flow of one’s own awareness through yogic practice leads to the experience of the supreme Self.
In line with this interpretation, Kama and Rati represent the kundalini that has been aroused. As it travels upward along the susumna, it cuts through the various knots of ignorance. When it reaches the sahasrara, the force has grown so strong that the head can no longer contain it. The head “blows off,” and as it is shown resting in Chinnamasta’s left hand, it represents the state of transcendental consciousness.
Chinnamasta’s symbolism relates overwhelmingly to ridding ourselves of wrong ideas and the limitations imposed on us by ignorance of our true nature. Despite the violence of the imagery, it is important to note that Chinnamasta does not die; she is very much alive. The message here is that the Self is indestructible (akshara) and eternal (nitya) by its very nature (svabhav).
In practical terms, if the act of decapitation is viewed as an act of self-sacrifice, then the message for us is that selfless acts will not hurt us. To the contrary, any selfless act will indeed diminish the ego, but what is the ego? Only the wall of separation, limitation, and ignorance that keeps us imprisoned by our own false sense of who we are. Chinnamasta, then, in the act of self-decapitation by the sacrificial knife urges us to relinquish a smaller, powerless identity for one that is infinitely greater and all-powerful. To be rid of the ego is to cast off the veil of maya.
Tripurasundari is sometimes spoken of as an adimahavidya, or primordial wisdom goddess, which puts her in the company of Kali and Tara as representing one of the highest experiences of reality. She is not the ultimate, absolute, or nirguna state devoid of all qualities; still, she represents the experience of consciousness in a high state of divine universality.
Her other names include Sodasi, Lalita, Kamesvari, Srividya, and Rajarajesvari. Each of these emphasizes a particular quality or function.
According to the description in her dhyanamantra, Tripurasundari’s complexion shines with the light of the rising sun. This rosy color represents joy, compassion, and illumination.
Tripurasundari has four arms, and in her four hands she holds a noose, a goad, a bow, and five arrows. The noose indicates the captivating power of beauty. The goad represents the ability to dissociate from ego-based attachment. The bow represents the mind (manas), and in this case it is no ordinary bow but one made of sugarcane. The five arrows, representing the five sensory faculties (jnanendriyas), are made of flowers. In other words, what we perceive and cognize is by nature good, sweet, juicy, and delightful. The world is a place of beauty, to be savored and enjoyed. To reinforce that idea, a profusion of jeweled ornaments adorns Tripurasundari’s body, symbolizing not only her splendor but also her inexhaustible abundance.
Tripurasundari is often shown sitting on the recumbent body of Siva, who rests on a throne. Siva is the absolute consciousness-in-itself, the sole reality and support of everything that has name and form. On that sole support sits Tripurasundari, who is Sakti. This is a graphic illustration of the great Tantric teaching that without Siva Sakti would have no being, and without Sakti Siva would have no expression. Consciousness and its power are one.
The four legs of Tripurasundari’s throne are the gods Brahma, Visnu, Rudra, and Mahesvara. Brahma is the power of creation or cosmic emanation (srishti); Visnu, of cosmic maintenance (sthiti); Rudra, of destruction, dissolution, or withdrawal (samhara). In a distinctively Tantric addition to this threefold activity, Mahesvara symbolizes the divine power of concealment (nigraha). When the nondual reality makes manifest the finite many, the infinite One becomes hidden from our awareness. Conversely, Siva, in the form of Sadasiva, is the power of self-revelation (anugraha), also known as divine grace. When we go beyond the appearances and division of name and form, we again experience the ineffable divine unity that is our true being. These five deities—Brahma, Visnu, Rudra, Mahesvara, and Sadasiva—represent Tripurasundari’s five divine activities (pancakritya).
In the Sakta Tantra, it is Mother who is supreme, and the gods are her instruments of expression. Through them she presides over the creation, maintenance, and dissolution of the universe, as well as over the self-concealment and self-revelation that lie behind those three activities. Self-concealment is the precondition as well as the result of cosmic manifestation, and self-revelation causes the manifest universe to dissolve, disclosing the essential unity.
With this in mind, the eighteenth-century commentator Bhaskararaya proposed that the name Tripurasundari should be understood as “she whose beauty precedes the three worlds,” meaning that she is divinity in its transcendental glory. However, the name is usually taken in an immanent sense to mean “she who is beautiful in the three worlds.” Present here is the idea of a triad, a grouping of three that plays out in many different aspects of the phenomenal world.
The triangle is the dominant motif of Tripurasundari’s yantra, the Sricakra. The innermost triangle represents the first stirrings of cosmic evolution. This takes place within divine consciousness. Pure, nondual consciousness is aware of nothing other than itself, for there is no other. It is pure subjectivity—the ultimate “I” (aham). As we learn from the Upanishads, the One, seeing itself alone, declares, “Let me be many; let me propagate myself.” Within the pure awareness of “I” (aham) arises the idea of ”this” (idam). Now we have subjectivity and objectivity within the same singular reality of consciousness. And where there are two, there is always a third—the relationship between the two. Hence, the triangle of the knowing subject, the known object, and the act of knowing that relates them.
Tripurasundari represents the state of awareness that is also called the sadasivatattva. It is characterized as “I am this” (aham idam). Cosmic evolution is the outward flow of consciousness (pravritti). Spiritual practice reverses that flow, so for the yogin this stage is a very high level of attainment, close to final realization. It is an experience of the universe within the unity of consciousness. A beautiful expression of this occurs in the Bhagavadgita (6.29): “One who is joined in yoga sees the Self in all beings and all beings in the Self; his is the vision of sameness everywhere” (sarvabhutastham atmanam sarvabhutani catmani / ikshate yogayuktatma sarvatra samadarsanah). In this state a person experiences the same sense of selfhood felt within his or her own heart as pervading everything. This experience of the Self in all beings, called sarvatmabhava, takes one beyond the confines of the individual ego to the realization that “I am all this.” This is the level of awareness known in the Tantra as sadasivatattva. This direct experience of the Divine simultaneously in oneself and throughout the whole of creation results in a feeling of universal love (visvaprema). One who lives in this exalted state of oneness feels no separation from others and therefore becomes a fount of compassion.
Even in our ordinary state of consciousness, Tripurasundari is the beauty that we see in the world around us. Whatever we perceive externally as beautiful resonates deep within. That is the meaning of the flower arrows and the sugarcane bow. Deep within dwells the source of all beauty, that ultimate truth of which the outer world is only a reflection, of which our experience is a recognition. True beauty lies not in the object perceived but in the light of awareness that shines on it and makes it knowable. One who lives mindful of Tripurasundari abides in a purity of consciousness and experiences a joy that can be tangibly savored. Yet if the creation is wonderful, how much more wonderful must be she who created it.
For the unenlightened the world appears imperfect. Perfection is wholeness and unity, but the world appears to be a vast assemblage of diverse parts. The unity of the divine cause is veiled by the multiplicity of its effects. We perceive beauty but feel also the pain of its fleetingness, forgetting that the source of beauty lies indestructible in the heart of our awareness as the Divine Mother, Tripurasundari.
Her sadhana is therefore the purification of our awareness—cleansing the mind of unworthy thoughts and the patterns of thinking that underlie them, recognizing beauty everywhere, seeing the miraculous in the commonplace, and rising to the conviction that nothing is alien to ourselves. As the Upanishads teach, “All this universe is truly Brahman” (sarvam khalv idam brahma); so too is this Self (ayam atma brahma).
The fourth Mahavidya is Bhuvanesvari, whose form closely resembles that of Tripurasundari. Even more than the goddess who is beautiful in the three worlds or transcends them, Bhuvanesvari is identified with the manifest world and our experience of it.
Her name consists of two elements: bhuvana, which means this living world—a place of dynamic activity—and isvari, which means the female ruler or sovereign. The name Bhuvanesvari is most often translated as “Mistress of the World,” but bhuvana is more than the earth we stand upon. It is the entire cosmos, the bhuvanatraya, consisting of the heavens, the atmosphere, and the earth. Because this is a living, dynamic phenomenon, Bhuvanesvari embodies all its characteristics and their interactions.
Some of her other names make this same point. She is called Mahamaya (“she whose magical power is great”). Maya here is the power to create a magical appearance for the delight of the spectator; that is what a magician does. She is called Sarvarupa (“she whose form is all”) and Visvarupa (“she whose form is the universe” or “she who appears as the universe”). All that we experience in this life is in fact the Divine Mother. As Bhuvanesvari she is consistently associated with the here and now.
Her images closely resemble those of Tripurasundari in several respects. Bhuvanesvari’s complexion resembles the color of the rising sun; she wears the crescent moon on her brow, and she is heavily bejeweled. This last feature affirms the value of the physical world. Sometimes she is shown holding a jeweled drinking cup filled to the brim with gemstones, reminding us that she is the source of all abundance.
The lotus on which she sits tells us that she is the source of the creation. Her full breasts symbolize her nurturing, maternal nature. As Mother she sustains all that she has given birth to, and her attitude toward all her children is most gracious.
This world, with its profusion of diversity, is her joyful play, to which she remains ever attentive. That is indicated by her three eyes, which represent her knowledge of past, present, and future. Nothing escapes her all-pervading awareness.
Bhuvanesvari is often shown holding a noose and a goad. Sri Ramakrishna used to say that it is Mother who binds and Mother who sets free, and these two implements illustrate her captivating and liberating powers. With her noose she fulfills the functions of avidyamaya, casting us into the confusion by which we mistake appearances for reality. According to another interpretation the noose represents the pancakosa, the five sheathes that surround and conceal the atman. They are the physical body (annamayakosa), its life-breath (pranamayakosa), the perceiving mind (manomayakosa), the determinative faculty (vijnanamayakosa), and the causal sheath or sense of individuality (anandamayakosa). With her goad she pushes us to overcome any hindrances—any passions or negativities or wrong ideas that conceal our true, divine nature. She urges us to reach beyond the limitations of human life drawn by body, mind and personality, and to aspire to true Self-knowledge.
The lotus is one of the most pervasive symbols in Indian iconography and its meaning can vary according to context. Here the lotuses in Bhuvanesvari’s upper hands represent growth and the vigorous energy pervading the cosmos. They also symbolize purity and perfection. Although the lotus plant has its roots in the mud, its blossom is untainted in its beauty. The lotus thus represents the state of spiritual perfection to be attained through sincere and ardent practice. Our ordinary lives may appear mired in worldliness, but we are in essence untouchably pure.
Because Bhuvanesvari is so closely associated with the manifest universe, it follows that the emphasis is on her creative power. As the physical universe begins to emerge out of the void, the first of the five elements (mahabhutas) to manifest is space (akasa). It only makes sense that there would have to be space before the remaining four elements would have a place in which to exist. Space is also the medium of sound, and this sound is none other than the creative word. The two ideas are very closely related. In the RIgveda, which is the most ancient of all Indian sacred texts, space is personified as Aditi, the great mother goddess of early Vedic times. Aditi, whose name means “undivided,” had as her physical symbol the vast, shining expanse of the sky. This space, which appears to stretch on without limit, is a visible symbol of infinity. Aditi, the great mother who gave birth to the gods, and who is all that has been, is, and will be, was also identified with Vak, the goddess of the creative word, who in turn is identified with Sarasvati and later with Durga. Western philosophy recognizes this same concept of creative power as logos. In line with this thinking, another name of Bhuvanesvari is Vagisvari, “the sovereign of the creative word,” who rules over the process of cosmic manifestation.
Along with the idea of space comes the idea of pervasion, and so Bhuvanesvari is celebrated as the all-pervading divine presence. And all-pervading means just that. We think of exterior space as beginning where our physical body ends and then stretching out into the unimaginable reaches of the universe. That is one form of space. But there is also an inner space—the space within our own awareness—and that too is infinite.
The inner space is the space of the heart. The word heart does not refer to the physical organ or even to its location in the chest. Heart means the center of awareness, the very essence of consciousness. For each of us the heart is the abode of the infinite Divine Mother. This means that wherever we go in this world, we are never away from her presence. We may often forget, and most often we do, owing to the myriad distractions which claim our attention and involve our thoughts, feelings, and actions. Still, the light of awareness is ever present, illuminating and making possible all experience. Without the Mother’s presence, there would be nothing.
In a treatise entitled Self-Knowledge (Atmabodha), attributed to Sankaracarya, the penultimate sloka (verse 67) takes up this same theme: “Risen in the space of the heart, the Self, the sun of knowledge, dispels the darkness; all-pervading and all-supporting it shines and causes everything to shine” (hridakasodito hy atma bodhabhanus tamopahrit / sarvavyapi sarvadhari bhati bhasayate ‘khilam).
Practically speaking, Bhuvanesvari, by her all-pervasiveness and identification with the universe, invites us to cultivate an attitude of universality. Any religion that lays claim to possessing the exclusive truth is indulging in a dangerous fantasy. All religions link humankind to a single reality that lies beyond this world of our petty differences yet abides in every heart and mind. Some choose to call this reality God or Heavenly Father or Divine Mother, but in truth he, she, or it is that which cannot be named, for to name is to limit, and who are we to limit the Illimitable? And why? For our own personal comfort or satisfaction, either individually or collectively? Does it serve us better to cling to our own parochial ideas of the Divine and ever to squabble among ourselves? Or to open ourselves to the Infinite, which we can never describe, but which in truth we are.
In the succession of #Mahavidyas, #Tara comes second, immediately after Kali, whom she closely resembles. Just as Kali herself has many different aspects, so does Tara. Tara is prominent both in Tibetan Buddhism and in Tantric hinduism, and her many aspects include forms that are either gentle (saumya) or fierce (ugra). The Hindu Sakta Tantra seems to prefer the fierce forms.
So close are the representations of Tara and Kali that often their identities blur. Of course, divinity is a single reality, and that has been proclaimed from the time of the Rigveda onward: “Truth is one; the wise call it by various names.” The recitations of Kali’s and Tara’s thousand names (sahasranama hymns) have many names in common. Not only that, Ramprasad, in his great devotional songs, used the names Kali and Tara interchangeably.
Images of Tara often show her seated on a white lotus in the midst of the primordial waters that envelop the entire universe. From this we understand that she is the Mother of the three worlds—of the heavens, the atmosphere, and the earth.
Like the common representations of Kali in the form of Dakshinakali, Tara is four-armed and holds a sword in her upper left hand and a severed head in the lower one. The sword symbolizes the power of consciousness to cut away whatever is misleading, divisive, fragmentary. It is called jnanakhadga, the sword of knowledge. Our ordinary awareness is engaged in a constant swirl of perceiving physical objects and formulating subtle objects—the thoughts, ideas, opinions, and concepts that we derive from our perceptual experience. Our unenlightened awareness centers on the idea of individual selfhood conditioned as ego or personality. That ego is represented by the severed head. Through the power of consciousness to reveal the true Self, to let us know who and what we truly are, the Divine Mother uses her sword to cut away the limiting ego. She who causes all our mistaken ideas of who we are, along with false notions of our imperfections, inadequacies, and limitations, is also she who frees us from the bondage of that conditioning. Once freed, we experience our own true being—identity with the unconditioned Infinite.
In her upper right hand Tara wields a pair of scissors, which symbolize the same cutting action as the sword; in particular they represent the ability to cut off attachments. Her lower right hand is often shown holding a blue lotus, said to represent her open heart.
Tara is bejeweled, signifying her beauty and infinite wealth. There is nothing lacking, for she is absolute perfection. Her complexion is dark blue like the night sky. That also signifies her boundlessness.
Not only is she infinite; she is all-knowing. Her three eyes signify the knowledge of past, present, and future.
Unlike Kali, whose hair flows loose and wild, Tara wears hers in a carefully coiffed topknot (jata). Whereas Kali’s hair represents absolute freedom from constraint, Tara’s is a symbol of yogic asceticism—that is to say, of the yogic ability to manage and direct the movement of the mind, to achieve Self-knowledge through self-mastery.
Her tongue is in constant motion, framed by fearsome teeth and a mouth that appears terrible. Like Kali, she is all-devouring, unrelenting time.
She wears a tiger-skin around her waist. This is a symbol of her liminal character—she stands as the edge of civilized order. She can be wild and uncontrolled. She is uncircumscribed—nothing, including the laws of human society, can contain her. Still, this minimal clothing, some say, shows that she represents either the last stage before liberation or the first stage of cosmic emanation. She is not completely naked like Kali, whose utter lack of clothing symbolizes infinitude and total freedom.
A nimbus or halo of light surrounds her head, signifying her glory. Rising above it is the ten-headed serpent Akshobhya, who represents Siva-consciousness—a state utterly free of agitation—consciousness in a state of rest (visranti), the state of absolute being-awareness-bliss (saccidananda). This is the ultimate reality as well as the Mother’s own true nature (svasvarupa) and ours. Patanjali says the same thing in the Yogasutra (1.2), where he defines yoga as the cessation of all activity within the individualized field of awareness (yogas cittavrittinirodhah). When consciousness ceases its activity, it ceases to be modified and conditioned as thought-waves (vritti). These thought-waves are the projections and the contents of consciousness. In the stillness only pure awareness remains, the experience of undivided, nondual wholeness.
Tara sits on the body of Lord Siva, who lies motionless beneath her. This can be interpreted in more than one way. It can mean that Mother is supreme, but it can also indicate the mutual necessity of her relationship with Siva. He is the foundation which supports her, and she is the dynamism that makes possible the play of the universe. Siva and Sakti are not only mutually dependent—they are a single reality. Consciousness and its power are not just inseparable; they are identical. Without Siva Sakti would have no being, and without Sakti Siva would have no expression.
The serpent Akshobhya reinforces this point. Mother, in her supreme glory, is identical to Siva—consciousness-in-itself, motionless and unperturbed, the eternal, self-luminous reality. The meaning of this symbol affirms Tara’s closeness to Kali, who heads the list of the Mahavidyas. Kali represents the highest form of wisdom or liberating knowledge, and Tara, in her own way, represents a close second. It is possible to read the serpent Akshobhya as a symbol of the human’s innate capacity for enlightenment, and Tara herself as the penultimate stage in the process of enlightenment, which is in fact the dissolution of the human ego.
Both Kali and Tara are strongly associated with death and dissolution. Whereas Kali is often said to be the power of time (kala) that inexorably causes all created things to perish, Tara is more often associated with fire, and particularly the fires of the cremation ground. One of her names is Smasanabhairavi, “the terrible one of the cremation ground.” It is important to remember that fire represents not only destruction but also purification and transformation.
Much of Tara’s symbolism can be related to death—but in its broadest perspective. The death it refers to is the death of the ego, the false idea of selfhood that keeps the individual in bondage, ever reactive and in thralldom to all of life’s ups and downs. Like Kali, Tara is sometimes shown wearing a girdle of severed human arms, a symbol of her ability to relieve us of the burdens of karma. The scissors and sword, rather than being understood as agents of death, should be thought of as tools to dismantle and remove the ego, the sense of mistaken identity that defines, limits, and binds.
Tara’s name is derived from tri, which means “to cross.” One of her epithets is Samsaratarini, “she who takes across the ocean of worldly existence.”Tara is thus the all-gracious liberator.
Added to all this, the figure of Tara also embodies maternal tenderness. Her mother’s love is unconditional, and her liberating mantra is given freely to all.
#Kali. Seated on a corpse, greatly terrifying, laughing loudly, with fearful fangs, four arms holding a cleaver, a skull, and giving the mudras bestowing boons and dispelling fear, wearing a garland of skulls, her tongue rolling wildly, completely naked (digambara – clad in the directions), thus one should meditate on Kali, dwelling in the centre of the cremation ground. The Kali Mantra as given in the Mantra Mahodadhi is: “Kreem Kreem Kreem Hum Hum Hreem Hreem Dakshine Kaalika Kreem Kreem Kreem Hum Hum Hreem Hreem Swaha” (dyanam, nyasam and also other kali manthram, (everything do with your gurus instruction) It bestows the eight supernatural powers. The Kali Tantra gives details of the puja of Kalika:- “Now I speak of the ritual injunction which is the all-nectar-giver of the Devi. Doing this, a person becomes like Bhairava. “Firstly, I speak of yantra, the knowing of which conquers death. At first draw a triangle. Outside, draw another. Then draw three more triangles. “Draw a circle and then a beautiful lotus. Then draw another circle and then a bhupura with four lines and four doors. This is how the cakra should be drawn. “Worship the guru line, the six limbs, and the dikpalas (The eight, or according to some, ten guardians of the directions, ed.). Then the mantrin should place his head at the feet of the guru. “O dearest one, after worshipping the pedestal, set down the offering. Place the mantra in the six limbs. Then, within the heart lotus, the ultimate Kala blossoms. “Place her in the centre of the yantra by invoking her (via the breath). After meditating on the great goddess, dedicate the ritual offerings. Bow to Mahadevi and then worship the surrounding deities. “Worship Kali, Kapalini, Kulla, Kurukulla, Virodhini, Vipracitta in the six angles. Then Ugra, Ugraprabha, Dipta in the middle. Then Nila, Ghana and Balaka in the inner angle. Then Matra, Mudra and Mita within this triangle, and then the very dusky one holding the sword, adorned with human skulls, with her left hand showing the threatening mudra and having a pure smile. “Worship the eight mothers Brahmi, Narayani, Maheshvari, Chamunda, Kaumari, Aparajita, Varahi and Narasimhi. “In equal shares, give these devis animal sacrifice and worship them, smearing them with scent and offering incense and flame. After doing the puja, worship using the root mantra. “Give food and so forth to the Devi again and again. The sadhaka should offer flame ten times. So also he should offer flower with mantra according to the rules of ritual. “After meditating on Devi, recite the mantra 1,008 times. The fruit of reciting, which is light, place in the hands of the Devi. Then, placing the flower on the head, do prostration. With supreme devotion, then rub out (the yantra)( The tantrik worship of these most powerful Vidyas must be practiced only under the guidence of a Guru.)
Kali sahasranamavali(with litaral meaning)
1] Smasanakalika : She who is the Remover of Darkness from the
Cremation Grounds or from Death
2] Kali: She who is the Remover of Darkness.
3] Bhadrakali : She who is the Excellent Remover of Darkness.
4] Kapalini : She who is the Bearer of the Skulls of Impurity
5] Guhyakali : She who is the Hidden or Secretive Remover of Darkness.
6] MahaKali : She who is the Great Remover of Darkness.
7] Kurukullavirodhini : She who confronts the Forces of Duality.
8] Kalika : She who is the cause of Removing darkness
9] Kalaratrisca : She who is the Dark Night of Egotism
10] Mahakalanitambini : She who is the Eternal Mother of Great Time.
11] Kalabhairavabharya ca : She who is the Wife of the Fearfulness of
12] Kulavartmaprakasini : She who illuminates the whole world family
13] Kamada : She who is the giver of All Desire
14] Kamini : She who is the giver of This Desire
15] Kamya : She who is desired
16] Kamaniyasvabhavini : She who is the Intrinsic Nature of that
which is desired.
17] Kasturirasaliptangi : She whose Limbs are Anointed with the Juice
18] Kunjaresvaragamini : She who Moves like, the Lord of Elephants
19] Kakaravarnasarvangi : She who is All the Limbs of the
Letter “ka”, the cause
20] Kamini : She who is This Desire
21] Kamasundari : She who si Beautiful Desire
22] Kamarta : She who is the Object of Desire
23] Kamarupa ca : She who is the Form of Desire
24] Kamadhenuh : She who is the cow which fulfills all desires
25] Kalavati : She who is the Respository of All Qualities or Arts
26] Kanta : She who is Beauty Enhanced by love
27] Kamasvarupa ca : She who is the Instrinsic form of desire
28] Kamakhya : She whose name is Desire
29] Kulapalini : She who protects Excellence
30] Kulina : She who is excellence
31] Kulavatyamba : She who is the Repository of Excellence
32] Durga : She who is the Reliever of Difficulties
33] Durgartinasini : She who is the destroyer of All various
34] Kumari : She who is ever pure
35] Kulaja : She who gives birth to excellence
36] Krsna : She who manifests all action
37] Krsnadeha : She who had a dark body
38] Krsodara : She who holds aloft all action
39] Krsamgi : She who embodies all actions
40] Kulisamgi ca : She who is the embodiment of Excellence
41] Krimkari : She who causes dissolution of the subtle body in to
the causal body.
42] Kamala : She who is lotus ( laksmi )
43] Kala : She who is art or all attributes
44] Karalasya : She who has a gaping mouth
45] Karali ca : She who dissolves all into her being
46] Kulakanta-parajita : She whose excellent beauty is undefeated
47] Ugra : She who is terrible
48] Ugraprabha : She whose light is Terrible
49] Dipta : She who is light
50] Vipracitta : She whose objects of consciousness are varied
51] Mahanana : She Who has a Great face
52] Nilaghana : She Who has the Complexion of a Dark Cloud
53] Valaka ca : She Who Exemplifies the Freedom of a Swan
54] Matra : She Who is Verse
55] Mudramitasita : She Whose positions of Her Limbs are Extremely
56] Brahmi : She Who is Creative Energy
57] Narayani : She Who is the Exposer of Consciousness
58] Bhadra : She Who is Excellent
59] Subhadra : She Who is the Excellent of Excellence
60] Bhaktavatsala : She Who Nourishes All Devotees
61] Mahesvari ca : She Who is the Great Seer of All
62] Camunda : She Who Moves in the Paradigm of Consciousness
63] Varahi : She Who is the Boar of Sacrifice
64] Narasimhika : She Who is the Ferocious Half Human Half lion of
65] Vajrangi : She Who has limbs of Lightening
66] Vajrakankali : She Whose head Shines like lightening
67] Nrmundasragvini : She Who is Adorned by a Garland.
68] Siva : She Who is the Energy of the Consciousness of Infinite
69] Malini : She Who wears a Garland of Skulls
70] Naramundali : She Who holds the Head of a Man
71] Galatrudhirabhusana : From the Garland of Skulls around Her Neck
Fall Drops of Blood
72] Ratkacandanasiktangi : She whose Limbs are covered by red
73] Sindurarunamastaka : She whose Forehead is Marked with the
Vermillion of Love which Brings the Light of Wisdom
74] Ghorarupa : She Who is of Fearful Form
75] Ghoradamstra : She Whose Teeth are Fearful
76] Ghoraghoratara : She Who is Auspicious which Takes beyond
77] Subha : She Who is Pure
78] Mahadamstra : She Who has Great Teeth
79] Mahamaya : She Who is the Great Definition of Consciousness
80] Sundanti : She Who has Excellent Teeth.
81] Yugadantura : She Who is Beyond the Ages of Time
82] Sulocana : She Who has Beautiful eyes
83] Virupaksi : She Whose Eyes are of Indescribably form
84] Visalaksi : She Who has Great Eyes
85] Trilocana : She Who Has three Eyes
86] Saradenduprasannasya : She Who is pleased as the Autumn Moon
87] Sphuratsmerambujeksana : She whose Purity Shines in Her Lotus Eyes
88] Attahasaprasannasya : She Who has Great Laugh in Extreme pleasure
89] Smeravaktra : She Who Speaks Words of Remembrance
90] Subhasini : She Who has Excellent Expression
91] Prasannapadmavadana : She Whose Lotus Lips Smile
92] Smitasya : She Whose Face is Always Happy.
93] Piyabhasini : She Who is the Beloved Expression of Love
94] Kotaraksi : She Whose Eyes are Infinite
95] Kulasresta : She Who is the Excellent of Excellence or of
96] Mahati : She Who has a Great Mind
97] Bahubhasini : She Who Has Various Expressions
98] Sumatih : She Who has an Excellent Mind
99] Kumatih : She Who has a Devious Mind
100] Canda : She Who has Passion
101] Candamundativegini : She Who destroys passion, Meanness and
102] Pracandacandika : She Who is Great Terrible Passion
103] Candi : She Who Tears Apart Thoughts
104] Candika : She Who is the Cause of Tearing Apart All thought
105] Candavegini : She who destroys all passion
106] Sukesi : She Who has beautiful hair
107] Muktakesi ca : She Who had unbound Hair
108] Dirghakesi : She Who has long hair
109] Mahatkuca : She Who has large breasts.
110] Pretadehakarnapura : She Who has the ears of the Cosmic Body
111] Pratapanisumekhala : She Who has the hands and Waist of the
112] Pretasana : She Who sits with disembodied spirits.
113] Priyapreta : She Who is the Beloved of Disembodied Spirits.
114] Pretabhumikrtalaya : She Who is the Land Where Disembodied
115] Smasanavasini : She Who resides in the Cremation Grounds
116] Punya : She Who is Merit
117] Punyada : She Who is the Giver of Merit.
118] Kulapandita : She Who is the One of Excellent Knowledge.
119] Punyalaya : She Who is the Residencee of Merit
120] Punyadeha : She Who Embodies Merit
121] Punyasloka ca : She Who every Utterance is Merit
122] Pavini : She Who Blows Like a Fresh Breeze.
123] Puta : She Who is the Daughter
124] Pavitra : She Who is pure.
125] Parama : She Who is Supreme
126] Purapunyavibhusana : She Who Illuminated the Fullest Merit.
127] Punyanamni : She Whose Name is Meritorious.
128] Bhitihara : She Who takes away fear and Doubt
129] Varada : She Who is the Grantor of Boons.
130] Khangapalini : She Who Has the sword of Wisdom in Her Hand.
131] Nrmundahastasasta ca : She Who Holds the Skull of Impure Thought
132] Chinnamasta : She Who holds the Severed head of Duality
133] Sunasika : She Who Has an Excellent Organ of Scent.
134] Daksina : She Who looks to the South; She who is the Offering
Made in Respect for Guidance.
135] Syamala : She Who has a Dark Complexion.
136] Syama : She Who is Dark
137] Santa : She Who is Peace.
138] Pinonnatastani : She Who raises the Trident in Her Hands.
139] Digambara : She Who Wears Space.
140] Ghorarava : She Whose sound in terrible.
141] Srkkanta : She Whose beauty creates.
142] Raktavahini : She Who is the Vehicle of passion
143] Ghorarava : She Whose Sound is Terrible
144] Sivasamgi : She who is with Siva.
145] Visamgi : She Who is Without Any other.
146] Madanatura : She Who is the Ultimate intoxication.
147] Matta : She Who is the Great Mind or Thinker.
148] Pramatta : She Who is the Foremost Mind or Thinker.
149] Pramada : She Who is the Giver of Preeminence.
150] Sudhasindhunivasini : She Who Resides in the Ocean of Purity.
151] Atimatta : She Who is Extremely Great Mind
152] Mahamatta : She Who is the Great Great Mind
153] Sarvakarsanakarini : She Who is the Cause of All Attraction
154] Gitapriya : She Who is the Beloved of Songs.
155] Vadyarata : She Who is Extremely Pleased by Music
156] Pretanrtyaparayana : She Who is the Eternal Dance of Disembodied
157] Caturbhuja : She Who Has four Arms.
158] Dasabhuja : She Who Has Ten Arms.
159] Astadasabhuja tatha : She Who Has Eighteen Arms also.
160] Katyayani : She Who is ever pure.
161] Jaganmata : She Who is the Mother of the Perceivable Universe.
162] Jagatam Paramesvari : She Who is the Supreme Ruler of the
163] Jagadhandhuh : She Who is the Friend of the Perceivable Universe.
164] Jagaddhatri : She Who creates the Perceivable Universe.
165] Jagadanandakarini : She Who is the Cause of Bliss in the
166] Jagajjivamayi : She Who is the Manifestation of All Life in the
167] Haimavati : She Who is Born of Himalayas.
168] Maya : She Who is the Great Measurement of Consciousness.
169] Mahamahi : She Who is the Great expression.
170] Nagayajnopavitangi : She Who is the Sacred thread on the body of
the snake, the adornment of Kundalini.
171] Nagini : She who is the snake.
172] Nagasayini : She who rests on snakes.
173] Nagakanya : She Who is the daughter of the snake.
174] Devakanya : She Who is the Daugther of the Gods.
175] Gandharvi ; She Who sings Celestial divine tunes.
176] Kinnaresvari : She Who is the Supreme Ruler of Heavenly Beings.
177] Moharatrih : She Who is the Night of ignorance.
178] Maharatrih : She Who is the Great Nights.
179] Daruna : She Who supports all
180] Bhasvarasuri : She Whose Radiancee Destroys Duality.
181] Vidyadhari : She Who Grants Great Knowledge
182] Vasumati : She Who has Wealth.
183] Yaksini : She Who Gives Wealth.
184] Yogini : She Who is Always in Union.
185] Jara : She Who is old
186] Raksasi : She Who is the Mother of all Demons.
187] Dakini : She Who is the Female Demonic Being.
188] Vedamayi : She Who is the Expression of Wisdom.
189] Vedavibhusana : She Who illuminated wisdom.
190] Srutih : She Who is That Which has been heard.
191] Smrtih : She Who is That which is remembered.
192] Mahavidya : She Who is Great Knowledge.
193] Guhyavidya : She Who is Hidden Knowledge
194] Puratani : She Who is the Oldest
195] Cintya : She Who is Thought.
196] Acintya : She Who is unthinkable.
197] Svadha : She Who is oblations of Ancestral Praise
198] Svaha : She Who is Oblations of I am one with God.
199] Nidra : She Who is sleep.
200] Tandra ca : She Who is partially awake.
201] Parvati : She Who is the Daughter of the Mountain
202] Aparna : She Who is Without parts.
203] Niscala : She Who cannot be divided.
204] Lola : She Who has a Protruding Tongue.
205] Sarvadidya : She Who is All Knowledge.
206] Tapasvini : She Who is the Performer of Purifying Austeritites.
207] Gamga : She Who is the Holy river.
208] Kasi : She Who is the Benaras.
209] Saci : She Who is the Wife of Indra.
210] Sita : She Who is the wife of Rama.
211] Sati : She Who is the wife of Siva
212] Satyaparayana : She Who always Moves in truth.
213] Nitih : She Who is systematized knowledge or Method
214] Sunitih : She Who is Excellent Systematized knowledge.
215] Surucih : She Who is Excellent Taste.
216] Tustih : She Who is satisfaction
217] Pustih : She Who is Nourishment.
218] Dhrtih : She Who is consistent solidity.
219] Ksama : She Who is forgiveness
220] Vani : She Who is words.
221] Buddhih : She Who is intelligence.
222] Mahalaksmih : She Who is the Great Goal of Existence.
223] Laksmih : She Who is the Goal.
224] Nilasarasvati : She Who is the Blue Goddess of Knowledge.
225] Srotasvati : She Who is the Spirit of All Sounds.
226] Sarasvati : She Who is the personification of One’s own
227] Matamgi ; She Who is the Mother of All Bodies.
228] Vijaya : She Who is conquest.
229] Jaya : She Who is Victory.
230] Nadi sindhuh : She Who is Rivers and Oceans.
231] Sarvamayi : She Who is the expressions of All.
232] Tara : She Who is the Illuminator.
233] Sunyanivasini : She Who Resides in Silencee.
234] Suddha : She Who is Purity.
235] Tarangini : She Who makes Waves.
236] Medha : She Who is the Intellect of Love.
237] Lakini : She Who is Manifesed Energies.
238] Bahurupini : She Who has many forms.
239] Sthula : She Who is the Gross Body.
240] Suksma : She Who is Subtle.
241] Suksmatara : She Who is the Subtle Wave.
242] Bhagavati : She Who is the Female Ruler of all.
243] Anuragini : She Who is the feeling of emotions.
244] Paramanandarupa ca : She Who is the Form of Supreme Bliss.
245] Cidanandasvarupini : She Who is the Intrinsic Nature of the
Bliss of Consciousness.
246] Sarvanandamayi : She Who is the Expression of of All Bliss
247] Nitya : She Who is Eternal
248] Sarvanandasvarupini : She Who is the Intrinsic Natura of All
249] Subhada : She Who is Giver of Purity.
250] Nandini : She Who is blissful 251] Stutya : She Who is praise.
252] Stavaniyasvabhavani : She Who is the Intrinsic Nature of Songs
253] Ramkini : She Who Manifests subtlety
254] Bhamkini : She Who is Ferocious.
255] Citra : She Who is Artistic.
256] Vicitra : She Who has Various Artistic capacities.
257] Citrarupini : She Who is the Form of all art.
258] Padma : She Who is the Lotus.
259] Padmalaya : She Who Resides in a Lotus.
260] Padamukhi : She Who has Lotus Mouth.
261] Padmavibhusana : She Who shines like a Lotus.
262] Hakini : She is the Energy of the Divine “I”
263] Sakini : She Who is the Energy of Peace
264] Santa : She Who is Peace
265] Rakini : She Who is the Energy of Subtlety
266] Rudhirapriya : She Who is the Beloved
267] Bhrantih : She Who is Confusion.
268] Bhavani : She Who is Manifested Existence
269] Rudrani : She Who is the Energy that removes sufferings.
270] Mrdani : She Who is the Rhythm of Life
271] Satrumardini : She Who is the destroyer of All Enmity.
272] Upendrani : She Who is the Highest Energy of the Ruler of the
273] Mahendrani : She Who is the Great Energy of the Ruler of the
274] Jyotsna : She Who radiates Light.
275] Candrasvrupini : She Who is the Intrinsic Nature of the Moon of
276] Suryarmika : She Who is the Soul of the Light of Wisdom.
277] Rudrapatni : She Who is the Wife of Rudra, the Reliever of
278] Raudri : She Who is Fierce.
279] Stri Prakrtih : She Who is the Woman of Nature or the Nature of
280] Puman : She Who is Masculin.
281] Saktih : She Who is Energy
282] Suktih : She Who is Happiness.
283] Matih : She Who is the Mind.
284] Mata : She Who is the Mother.
285] Bhuktih : She Who is Enjoyment.
286] Muktih : She Who is Liberation.
287] Pativrata : She Who Observes the Vows of Devotion to her
288] Sarvesvari : She Who is the Supreme Ruler of All.
289] Sarvamata : She Who is Mother of All.
290] Sarvani : She Who Dwells in All.
291] Haravallabha : She Who is Siva’s Strength.
292] Sarvajna : She Who is Knower of All.
293] Siddhida : She Who is Giver of the Attainment of Perfection.
294] Siddha : She Who has Attained Perfection.
295] Bhavya : She Who is Existence.
296] Bhavya : She Who is All Attitudes.
297] Bhayapaha : She Who is Beyond all Fear.
298] Kartri : She Who Creates.
299] Hartri : She Who Transforms or Destroys.
300] Palayitri : She Who Protects
301] Sarvari : She Who Gives Rest
302] Tamasi : She Who Manifests Darkness
303] Daya : She Who is Compassionate.
304] Tamisra : She Who mixes or Mingles.
305] Tamasi : She who Manifest Darkness.
306] Sthanuh : She Who is Established
307] Sthira : She who is Still
308] Dhira : She Who is Stationary
309] Tapasvini : She Who performs Austerities.
310] Carvangi : She Whose Body is in Motion.
311] Cancala : She Who is restless.
312] Lolajihva : She Who has a Protruding Tongue.
313] Carucaritrini : She Whose Character is to Heal.
314] Trapa : She Who saves from Fear.
315] Trapavati : She Whose Spirits saves from Fear.
316] Lajja : She Who is Modesty.
317] Vilajja : She Who is without Modesty.
318] Hrih : She who is Humble.
319] Rajovati : She Who is the Repository of Rajas Guna.
320] Sarasvati : She Who is the Personification of One’s own Ocean
321] Dharmanistha : She Who is the Strict Observances of the Ideals
322] Srestha : She Who is Ultimate.
323] Nisthuranadini : She Whose Vibration is Extremely Subtle.
324] Garistha : She Who is Always Happy to See Her Devotees.
325] Dustasamhartri : She Who Dissolves All Evil.
326] Visista : She Who is Especially Beloved.
327] Sreyasi : She Who is the Ultimate.
328] Ghrna : She Who is Hatred.
329] Bhima : She Who is Terribly Fierce.
330] Bhayanaka : She Who is Extremely Fearful.
331] Bhimanadini : She Who has a Fierce Roar
332] Bhih : She Who is Fierce.
333] Prabhavati : She Who is the Spirit of Illumination.
334] Vagisvari : She Who is the Supreme Ruler of All Vibrations.
335] Srih : She Who is Respect
336] Yamuna : She Who Manifests complete control.
337] Yajnakartri : She Who is the Performer of Union or Sacrifice.
338] Yajuhpriya : She Who is the Beloved of Union or Lover of Yajur
339] Rksamarthavanilaya : She Who resides in the Three vedas
340] Ragini : She Who is All Rhythm
341] Sobhanasvara : She Who is the Supreme Ruler of Illumination
342] Kalakanthi : She Who Has a dark throat.
343] Kambukanthi : She Whose Neck has Lines like a Conch Shell.
344] Venuvinaparayana : She Who is Always Playing the Vina
345] Vamsini : She For Whom all is Family
346] Vaisnavi : She Who Pervades the Universe.
347] Svaccha : She Who Desires Herself.
348] Dharitri : She Who Holds the Three.
349] Jagadisvari : She Who is the Supreme Ruler of the Perceivable
350] Madhumati : She Who is the Nectar of Honey.
351] Kundalini : She Who is the Manifestation of Individual Energy.
352] Rddhih : She Who is Prosperity.
353] Siddhih : She Who is the Attainment of Perfection.
354] Sucismita : She Who is the Remembrance of the Pure.
355] Rambhorvasi : She Who is the Apsaras Rambha and Urvasi.
356] Rati Rama : She Who is Extremely Beautiful.
357] Rohini : She Who is the Luminous Light of The Heavens.
358] Sankhini : She Who Holds a Conch Shell.
359] Magha : She Who is Infinite Wealth.
360] Revati : She Who is Abundance.
361] Cakrini : She Who Holds a discuss.
362] Krsna : She Who is Dark, She Who is the performer of All
363] Gadini : She Who holds a Club.
364] Padmini Tatha : She Who is a Lotus then.
365] Sulini : She Who Holds a Spear.
366] Parighastra ca : She Who Holds the Weapon of Good Actions
367] Pasini : She Who Holds the Net.
368] Samgapanini: She Who Holds the Bow named samga in Her Hands.
369] Pinakadharini : She Who Holds the Spear.
370] Dhumra : She Who Obscures Perceptions.
371] Sarabhi : She Whose Strength is Greater than Lions or Elephants.
372] Vanamalini : She Who is the Gardener of the Forest.
373] Rathini : She Who Conveys All.
374] Samaraprita : She Who Loves the Battle.
375] Vegini : She Who is Swift.
376] Ranapandita : She Who is Expert in War.
377] Jatini : She Who Has disheveled Hair.
378] Vajrini : She Who holds the Thunderbolt or Lightening.
379] Lila : She Who is the Divine Drama.
380] Iavanyambudhicandrika : She Whose Beauty Radiated the Light of
381] Balipriya : She Who is the Beloved of Sacrifice.
382] Sadapujya : She Who is Worthy of Worship.
383] Purna : She Who is Full, Complete, Perfect.
384] Daityendramathini : She Who is Welcomed by the Leader of All
385] Mahisasurasamhartri : She Who is Destroyer of the Great Ruler of
386] Kamini : She Who is All Desires.
387] Raktadantika : She Who Has Red Teeth.
388] Raktapa : She Who Protects Passion
389] Rudhiraktangi : She Whose Body is Covered with Passion.
390] Raktakharparahastini : She Who Bears a Cup of Passion in Her
391] Raktapriya : She Whose Loves, or is the Beloved of Passion.
392] Mamsarucirasavasaktamanasa : She Who Delights in Eating Meat and
Drinking Intoxicating Spirits.
393] Galacchonitamundali : She Who Wears a Garland of Heads Dripping
394] Kanthamalavibhusana : She Who Wears a Garland Upon Her Neck.
395] Savasana : She Who sits upon a Corpse.
396] Citantahstha : She Who is Established in the Ultimate
397] Mahesi : She Who is the Greatest Seer of ALL.
398] Vrsavahini : She Who Rides Upon the Bull of Determination.
399] Vyaghratvagambara : She Who Wears a Garment of Tiger Skin.
400] Cinacailini : She Who Moves with the Speed of a Deer.
401] Simhavahini : She Who Rides Upon a Lion.
402] Vamadevi : She Who is the Beloved Goddess.
403] Mahadevi : She Who is a Great Goddess.
404] gauri : She Who is Rays of Light.
405] Sarvajnabhamini : She Who Illuminates All Wisdom.
406] Balika : She Who is a Young Girl.
407] Taruni : She Who is a Middle Aged Lady
408] vrddha : She Who is an Old Lady
409] Vrddhamata : She Who is the Mother of the Aged.
410] Jaratura : She Who is Beyond Age.
411] Subhruh : She Who Has an Excellent Forehead.
412] Vilasini : She Who resides Within Herself.
413] Brahmavadini : She Who is the Vibration of Supreme Diety.
414] Brahmani : She Who Creates Divinity.
415] Mahi : She Who is Earth.
416] Svapnavati : She Who is the Spirit of Dreams.
417] Citralekha : She Who is Various Writings.
418] Lopamudra : She Who is the Manifestation of The Which Is Beyond
419] Suresvari : She Who is the Supreme Ruler of All Divinity.
420] Amogha : She Who is Always Rewarding.
421] Arundhati : She Who is the Purity of Devotion, Epitome of
422] Tiksna : She Who is Sharp.
423] Bhogavati : She Who is the Spirit of All Enjoyment.
424] Anuragini : She Who is the Spirits of All Feelings.
425] Mandakini : She Who Organizes the Mind to Optimum Efficiency.
426] Mandahasa : She Whose Mind Always Laughs.
427] Jvalamukhi : She Whose Face Radiates.
428] Asurantaka : She Who is the Cause of the End of the Forces of
429] Manada : She Who is the Giver of Discipline.
430] Manini : She Who Creates Discipline.
431] Manya : She Who is Discipline
432] Mananiya : She Who is the Supreme Lord of Discipline.
433] Madatura : She Who is Completely Intoxicated
434] Madira Meduronmada : She Who is Intoxicated with Divine Spirit.
435] Medhya : She Who is Born of Intellect.
436] Sadhya : She Who is the Performer of All Discipline.
437] Prasadini : She Who is the Prasada or Consecration of Offerings.
438] Sumadhyanantagunini : She Who Resides in the Middle of Infinite
439] Sarvalokottamottama : All the Beings of All the Worlds Consider
Her to be Greater then the Greatest.
440] Jayada : She Who is the Giver of Victory.
441] Jitvara : She Who Grants the Boon of Victory.
442] Jetri : She Who is Victorious Over the Three.
443] Jayasrih : She Who is Victorious with Respect.
444] Jayasalini : She Who is the Repository of Victory.
445] Subhada : She Who is the Giver of Purity.
446] Sukhada : She Who is the Giver of Happiness or Comfort.
447] Satya : She Who is the Manifestation of Truth.
448] Sabhasamksobhakarini : She Who is the Cause of Purity for the
449] Sivaduti : She For Whom Siva is the Ambassador.
450] Bhutimati : She Who is the Expression of All Manifested
451] Vibhutih : She Who is the Expression of the Expressionless Deity
452] Bhisananana : She Whose Face is Free from Fear.
453] Kaumari : She Who is the Manifestation of the Ever Pure One.
454] Kulaja : She Who is the Giver of Birth to the Family.
455] Kunti : She Who takes Away the Deficiency of Others.
456] Kulastri : She Who is the Woman of the Family.
457] Kulapalika : She Who is the Protector of the Family.
458] Kirttih : She Who is Fame.
459] Yasasvini : She Who is Welfare.
460] Bhusa : She Who is the Peace of All Beings.
461] Bhustha : She Who is the Cause of Peace to All Beings.
462] Bhutapatipriya : She Who is Loved by the Lord of All
463] Saguna : She Who is With Qualities.
464] Nirguna : She Who is Without Qualities.
465] Trsna : She Who is All Thirst.
466] Nistha : She Who Obeys All the Rules.
467] Kastha : She Who is the Cause of Desire.
468] Pratisthita : She Who Establishes.
469] Dhanistha : She Who is the Beloved Wealth.
470] Dhanada : She Who is the Giver of Wealth.
471] Dhanya : She Who is Wealthy.
472] Vasudha : She Who Supports the Earth.
473] Suprakasini : She Who is Excellent Illumination.
474] Urvi : She Who is the Supreme Lord of Circumstances.
475] Gurvi : She Who is the Supreme Lord of Gurus.
476] Gurusrestha : She Who is the Ultimate Guru.
477] Sadguna : She Who is With Qualities of Truth.
478] Trigunatmika : She Who is the Manifestation of the Soul of the
479] Rajnamajna : She Who is the Wisdom of the Order of the King.
480] Mahaprajna : She Who is the Great Ultimate Wisdom
481] Saguna : She Who is With Qualities.
482] Nirgunatmika : She Who is the Manifestation of the Soul of the
483] Mahakulina : She Who is the Mother of all the Great Family.
484] Niskama : She Who is Without Desire.
485] Sakama : She Who is With Desire
486] Kamajivani : She Who is the Life of Desire.
487] Kamadevakala : She Who is the Attributes of the Lord of Desire.
488] Ramabhirama : She Who is the Energy of Perfection in the Subtle
489] Sivanartaki : She Who Dances with Siva.
490] Cinttamanih : She Who is the Jewel of All Thought.
491] Kalpalata : She Who clings to Thought.
492] Jagrati : She Who wakes UP the Universe.
493] Dinavatsala : She Who is the Refuge of the Downtrodden.
494] Karttiki : She Who is the Expression of All That is Done.
495] Krtika : She Who is the Doer or the Cause of All Doing.
496] Krtya : She Who is That Which is Done.
497] Ayodhya Visamasama : She Who is the Same as the Place Where
there is no War.
498] Sumantra : She Who is the Excellent Mantra Which Takes Away the
499] Mantrini : She Who is the Energy of All Mantras. 500] Purna : She Who is Perfect.
501] Hladini : She who is always happy.
502] Klesanasini : She who is the destroyer of All Imperfections
503] Trailokyajanani : She Who is the Mother of all the Three Worlds.
504] Jyestha : She Who is Oldest.
505] Mimamsamantrarupini : She Who is the Intrinsic Nature of Vedic
506] Tadaganimnajathara : She Who is the Fire of All Digestion
507] Suskamamsasthimalini : She Who wears a Garland of Dried Limbs
508] Avantimathurahrdya : She Who is the heart of Mathura and Avadha
509] Trailokyapavanaksama : She Who Brings the Winds of Forgiveness
to the Three Worlds.
510] Vyaktavyaktatmika murtih : She Who is the Image of the Manifest
and Unmanisfested Soul
511] Sarabhi bhimanadini : She Whose Sound is Extremely Loud.
512] Ksemankari : She Who is the Welfare of All.
513] Sankari ca : She Who is the Cause of Peace .
514] Sarvasammohakarini : She Who is Ignorance of All.
515] Urdhvatejasvini : She Who is the Rising Light of All.
516] Klinna : She Whose Heart is very Soft.
517] Mahatejasvini tatha : She Who is the Great Light
518] Advaitabhogini : She Who Enjoys Non Duality.
519] Pujya : She Who is Worthy of Worship
520] Yuvati : She Who is Young.
521] Sarvamangala : She Who is all welfare.
522] Sarvapriyankari : She Who is the cause of All Love.
523] Bhogya : She Who is Enjoyed.
524] Dharani : She Who Supports All.
525] Pisitasana : She Who sites upon a Deer.
526] Bhayamkari : She Who is fearful
527] Papahara : She Who takes Away All sins.
528] Niskalamka : She Who is without Fault.
529] vasamkari : She Who controls.
530] Asa : She who is Hope.
531] Trsna : She Who is Thirst.
532] Candrakala : She Who is the Digit of the Moon, Attribute of
533] Indrani : She Who is the Energy of the Ruler of the Pure.
534] Vayuvegini : She Who Moves With the Freedom of Emancipation.
535] Sahasrasuryasamkasa : She Whose Illumination is Like a Thousand
536] Candrakotisamaprabha : She Whose Illlumination is like Ten
537] Nisumbhasumbhasamhantri : She Who Dissolves Self-Deprecation and
538] Raktabijavinasini : She Who is the Destroyer of the Seed of
539] Madhukaitabhahantri ca : She Who Dissolves Too Much and Too
540] Mahisasuraghatini : She Who is the Destroyer of the Great Ego.
541] Vahnimandalamadhyastha : She Who is Situated in the Middle of
the Circle of Fire.
542] Sarvasattvapratisthita : She who Established All Truth.
543] Sarvacaravati : She Who is the Spirit of All that Does Not Move.
544] Sarvadevakanyadhidevata : She Who is the Supreme Goddess of All
545] Daksakanya : She Who is the Daughter of Ability.
546] Daksayajnanasini : She Who is the Destroyer of the sacrifice of
547] Durgatarini : She Who is the Reliever of Difficulties, Who Takes
Us Across the Ocean of Objects and Relationships.
548] Ijya : She Who is Desired.
549] Pujya : She Who is Worthy of Worship.
550] Satkirttih : She Who is True Fame.
551] Brahmarupini : She Who Has the Capacity of Form of Supreme
552] Vibhirbhutih : She Who Manifests the Greatest Fears.
553] Rambhotuh : She Who is the Beautiful One Residing in the Thights.
554] Caturakara : She Who Manifests the Four of Creation.
555] Jayanti : She Who is Victory.
556] Karuna : She Who is Compassionate
557] Kuhuh : She Who is the New Moon
558] Manasvini : She Who Reflects Mind.
559] Devamata : She Who is Mother of Gods
560] Yasasya : She Who is Worthy of Welfare.
561] Brahmacarini : She Who Moves in the Supreme Consciousness.
562] Siddhida : She Who is the Giver of Perfection.
563] Vrddhida : She Who is the Giver of Change or Modification.
564] Vrddhih : She Who is Change or Modification
565] Sarvadya : She Who is Foremost of All; She Who is Before All.
566] Sarvadayini : She Who is the Giver of All.
567] Agadharupini : She Who is the Intrinsic Nature of That Which
Does not End.
568] Dhyeya : She Who is Meditated Upon.
569] Muladharanivasini : She Who Resides in the Muladhara Cakra.
570] Ajna : She Who Orders Creation.
571] Prajna : She Who is Primordial Wisdom.
572] Purnamanah : She Who is Full and Complete.
573] Candramukhyanukulini : She Who is the Complete Collection of the
face of the Moon.
574] Vavaduka : She Who Charms Everyone with Her Speech.
575] Nimnanabhih : She Whose Navel is Indented.
576] Satyasandha : She Who Has Found Turth.
577] Drdhavrata : She Who is Determined in Her Vow.
578] Anvisiki : She Who Embodies All Spiritual Knowledge.
579] Dandaniti : She Who is the Punishment by Which Discipline is
580] Trayi : She Who is Three.
581] Tridivasundari : She Who is the Beauty of the Three divinities.
582] Jvalini : She Who Burns.
583] Jvalini : She Who Causes to Burn.
584] Sailatanaya : She Who is the Daughter of the Mountain.
585] Vindhyavasini : She Who resides in Mountains of Knowledge that
586] Pratyaya : She Who Sees All Concepts.
587] Khecari : She Whose Spirit Soars.
588] Dhairya : She Who is Determination.
589] Turiya : She Who is Beyond.
590] Vimalatura : She Who is the Highest Expression of Purity.
591] Pragalbha : She Who is Confident.
592] Varunicchaya : She Who is the Reflection of the Cause of
593] Sasini : She Who is the Radiancec of the Moon.
594] Visphulingini : She Who has Subtle Radiance.
595] Bhaktih : She Who is Devotion.
596] Siddhih : She Who is Perfection.
597] Sadapritih : She Who is Always Beloved.
598] Prakamya : She Who is the Foremost of All Desires.
599] Mahimanima : She Who is the Mother Who is the Jewel of the
600] Icchasiddhih : She Who is the Perfection of All Desires.
601] Vasitva : She Who is the Supreme Controller
602] Isitvordhvanivasini : She Who Resides Above All that is desired.
603] Laghima : She Who is Extremely Small
604] Gayatri : She Who is the Wisdom of the Three.
605] Savitri : She Who is the Illuminator of the Three.
606] Bhuvanesvari : She Who is the Supreme Ruler of Manifested
607] Manohara : She Who Takes Away Thoughts.
608] Cita ; She Who is Consciousness.
609] Divya : She Who is Divine.
610] Devyudara : She Who holds Aloft All Goddesses.
611] Manorama : She Who Esemplifies Beauty of the Mind.
612] Pingala : She Who is a Subtle Avenue by Which Energy Flows.
613] Kapila : She Who is like a Cow, a giver of Pure Nourishment.
614] Jihvarasajna : She Who Has the Nectar of Wisdom on Her Tongue.
615] Rasika : She Who is All Nectar.
616] Rama : She Whe is Beauty.
617] Susumnedayogavati : She Who is the Spirit of Union Within the
618] Gandhari : She Who Wears an Excellent Scent.
619] narakantaka : She Who is the End of All Hell.
620] Pancali : She Who Belongs to the Five.
621] Rukmini : She Who is the Jewel of All Circumstances.
622] Radha : She Who is the Beloved of Krsna.
623] Radhya : She Who causes Consciousness in the Subtle Body.
624] Bhama : She Who is the Mother of Illumination.
625] Radhika : She Who is the Beloved of Krsna: She Who is the Cause
of Illumination of Consciousness in the Subtle Body.
626] Amrta : She Who is the Nectar of Immortality.
627] Tulasi : She Who is the Basil Plant.
628] Vrnda : She Who is the Giver of Changes.
629] Kaitabhi : She Who Constricts.
630] Kapatesvari : She Who is the Supreme Ruler of All Fraudulent
631] Ugracandesvari : She Who is the Ruler of Fearful Passion.
632] Virajanani : She Who is the Mother of All Heroes and Warriors.
633] Virasundari : She Who is the Beautiful of All Warriors.
634] UgraTara : She Whose Illumination is Fearful.
635] Yasodakhya : She Who is the Light in the Eyes of Yasoda.
636] Devaki : She Who is the Mother of Krsna: She Who caused Divinity
637] Devamanita : She Who is obeyed by the Gods.
638] Niramjana Cite : She Who is Formless Consciousness.
639] Devi : She Who is the Goddess.
640] Krodhini : She Who is Angry.
641] Kuladipika : She Who is the Light of Excellence.
642] Kulavagisvari : She Who is the Supreme Ruler of Vibrations of
643] Jvala : She Who Radiates.
644] Matrka : She Who is the Mother in the Form of Letters.
645] Dravani : She Who Manifests What you Value.
646] Drava : She Who is What you Value.
647] Yogesvari : She Who is the Supreme Ruler of Union.
648] Mahamari : She Who is the Great Destroyer.
649] Bhramari : She Who Comes in the Form of a Bee.
650] Bindurupini : She Who is the Intrinsic Nature of the Form of
651] Duti : She Who is Ambassador
652] Pranesvari : She Who is the Supreme Ruler of Life.
653] Gupta : She Who is Hidden
654] Bahula : She Who is Everywhere.
655] Damari : She Who plays the Damaru Drum
656] Prabha : She Who is Radiant Light.
657] Kubjika : She Who is Hunchbacked or Crippled.
658] Jnanini : She Who Manifests Wisdom.
659] Jyestha : She Who is Oldest.
660] Bhusundi : She Who Holds the Sling.
661] Prakatakrtih : She Who Manifests Without doing.
662] Dravini : She Who Manifests Wealth.
663] Gopini : She Who is Secretive.
664] Maya : She Who is the Supreme Measurement of Consciousness.
665] Kamabijesvari : She Who is the Supreme Ruler of the seed of
666] Priya : She Who is the Beloved
667] Sakambhari : She Who Nourishes With Vegetables.
668] Kukanada : She Who Engenders the Seed.
669] Susila : She Who is Consistently Excellent.
670] Tilottama : She Who is Excellently Pure.
671] Ameyavikramakrura : She Who Manifests Unsurpassed Grace.
672] Sampacchilativikrama : She Who is Spinning in the Attachment for
the lost of Wealth.
673] Svastihavyavaha : She Who is the Conveyance for the offerings of
674] Priti : She Who is the Beloved.
675] Usma : She Who is the Mother of Circumstances.
676] Dhumrarcirangada : She Who Makes the Body Free From Sin.
677] Tapini : She Who is Heat and Light.
678] Tapini : She Who is the cause of Heat and Light.
679] Visva : She Who is the Universe.
680] Bhogada : She Who is the Giver of enjoyment.
681] Bhogadharini : She Who is the Supporter of Enjoyment.
682] Trikhanda : She Who has Three Parts.
683] Bodhini : She Who Manifests Wisdom.
684] Vasya : She Who is Controlled.
685] Sakala : She Who is All.
686] Visvarupini : She Who is the Intrinsic Nature of the Universe.
687] Bijarupa : She Who is the Form of the Seed.
688] Mahamudra : She Who is the Great Configuration of the Cosmos.
689] Vasini : She Who Controls.
690] Yogarupini : She Who is the Intrinsic Nature of Union.
691] Anangakusuma : She Wh ois the Flower of Infinity.
692] Anangamekhala : She Who wears the Girdle of Infinity.
693] Anangarupini : She Who is the Intrinsic Nature of Infinity.
694] Anangamadana : She Who is the Intoxication of Infinity.
695] Anangarekha : She Who is the Limit of Infinity.
696] Anangankusesvari : She Who is the Supreme Ruler of the Goad of
697] Anangamalini : She Who is the Garderner Who Cultivated Infinity.
698] Kamesvari : She Who is the Supreme Ruler of All Desires.
699] Sarvarthasadhika : She Who Performs discipline for all
700] Sarvatamtramayi : She Who is the Expression of All Applications
of Spiritual Knowledge.
701] Modinyarunanangarupini : She Who is the Intrinsic Nature of the
Intoxicating Light of Infinite Love
702] Vajresvari : She Who is the Supreme Ruler of Lightening
703] Janani : She who is Mother
704] sarvaduhkhaksayamkari : She Who Dissolves All Pain into the
705] Sadangayuvati : She Who is a Young Lady with Six Limbs.
706] Yogayukta : She Who is United in Union.
707] Jvalamsumalini : She Who is the Cultivator of Radiance.
708] Durasaya : She Who Resides in the Distance
709] Duradharsa : She Who is a Difficult Ideal to Attain.
710] Durjneya : She Who Gives Knowledge that is Difficult to attain.
711] Durgarupini : She Who is the Intrinsic Nature of the Reliever of
712] Duranta : She Who is the End of Distance.
713] Duskrtihara : She Who Takes Away Evil Action.
714] Durdhyeya : She Who is Knowledge that is Difficult to Attain.
715] Duratikrama : She Who is the Mother of All Difficult Action.
716] Hamsesvari : She Who is the Supreme Ruler of Laughter.
717] Trikonastha : She Who Resides in a Triangle.
718] Sakambharyanukampini : She Who is the Feeling of Nourishment
from Vegetables and Produce of the Earth.
719] Trijonamilaya : She Who Resides Beyond the Triangle.
720] Nitya : She Who is Eternal.
721] Paramamrtaramjita : She Who is the Enjoyment of the Supreme
Nectar of Immortality.
722] Mahavidyesvari ; She Who is the Supreme Ruler of The Great
723] Sveta : She Who is White or Pure.
724] Bherunda : She Who is Formidable.
725] Kulasundari : She Who is the Beauty of Excellence.
726] Tvarita : She Who is Quick.
727] Bhaktisamyukta : She Who is Completely United in Devotion.
728] Bhativasya : She Who is Under the Control of Devotion.
729] Santani : She Who is Eternal
730] Bhaktanandamayi : She Who is the Manifestation of the Bliss of
731] Bhaktabhavita : She Who is the Attitude of Devotion.
732] Bhaktasankari : She Who is the cause of the Peace of Devotion.
733] Sarvasundaryanilaya : She Who is the Repository of all Beauty.
734] Sarvasaubhagyasalini : She Who is the Repository of all Good
735] Sarvasambhogabhavani : She Who is the Mother of all Enjoyment.
736] Sarvasaukhyanurupini : She Who is the Intrinic Nature of the
Feeling of All Comforts.
737] Kumaripujanarata : She Who enjoys the Worship of the Ever Pure
738] Kumarivratacarini : She Who continues the Performance of the Vow
of Worship for the ever pure one.
739] Kumari : She Who is the ever pure one.
740] Bhaktisukhini : She Who Gives the Pleasure of Devotion.
741] Kumarirupadharini : She Who wears the Form of The Every Pure
742] Kumaripujakaprita : She Who Loves the Worship of the Every pure
743] Kumaripritidapriya : She Who is the beloved of the Beloved of
the ever pure one.
744] Kumarisevakasamga : She Who is United in the Service of the Ever
745] Kumarisevakalaya : She Who Resides Within Those Who Serve the
Ever Pure One.
746] Anandabhairavi : She Who is the Bliss Beyond All Fear.
747] BalaBhairavi : She Who is the Strength Beyond All Fear.
748] Batubhairavi : She Who is Youth Beyond All fear.
749] Smasanabhairavi : She Who is in the Cremation Ground Where All
fears Ends. 750] Kalabhairavi : She Who is Time Beyond All Fear.
751] Purabhairavi : She Who is in the Cremation Ground Where All Fear
752] Mahabhairavapatni : She Who is the Spouse of the Great One
Beyond All Fears.
753] Paramanandabhairavi : She Who is the Supreme Bliss Beyong
754] Suranandabhairavi : She Who is Divine Bliss Beyond All Fear
755] Unmattanandabhairavi : She Who is Bliss Beyond All Fear
756] Muktyanandabhairavi : She Who is the Bliss of Liberation Beyond
757] Tarunabhairavi : She Who is the Energy that Pulls Beyond Fear
758] Jnananandabhairavi : She Who is the Bliss of Wisdom Beyond All
759] Amrtanandabhairavi : She Who is the Nectar of Immortality Beyond
760] Mahabhayamkari : She Who is Greatly Fearful
761] Tivra : She Who is Very Swift.
762] Tivravega : She Who Moves Very Swiftly
763] Tarasvini : She Who Takes Across
764] Tripura : She Who is the Resident of the Three Cities.
765] Paramesani : She Who is the Supreme ruler of All.
766] Sundari : She Who is the Beautiful One.
767] Purasundari : She Who is Completely Beautiful.
768] Tripuresvari : She Who is the Supreme ruler of the Three Cities.
769] Pancadasi : She Who is the Fifteen Lettered One.
770] Pancami : She Who is the Fifth.
771] Puravasini : She Who is the Resident of the City.
772] Mahasaptadasi : She Who is the Great Seventeen
773] Sodasi : She Who is the Sixteen.
774] Tripuresvari : She Who is the Supreme Ruler of the Three Cities.
775] Mahamkusasvarupa : She Who is the Intrinsic Nature of the Great
776] Mahacakresvari Tatha : She Who is the Supreme Ruler of the Great
Centers of Energy.
777] Navacakresvari : She Who is the Supreme Ruler of the Nine
778] Cakresvari : She Who is the Supreme Ruler of the Centers of the
779] Tripuramalini : She Who is the Gardener of the Three Cities.
780] Rajacakresvari : She Who is the Supreme Ruler of the Kings of
All Centers of Energy.
781] Vira : She Who is the Female Hero.
782] Mahatripurasundari : She Who is the great Beautiful One of the
783] Sindurappurarucira : She Who is Completely Delighted with the
Red Spot of Vermilion.
784] Srimattripurasundari : She Who is the Respected Beautiful One of
the Three Cities.
785] Savangasundari : She Whose All Limbs are Beautiful.
786] Rakta : She Who is Passion.
787] Raktavastrottariyaka : She Who is Clothed in Red Garment.
788] Yava : She Who is Passion.
789] Yavakasinduraraktacandanadharini : She Who Wears Vermilion and
Red Sandal Paste.
790] Yavayavakasinduraraktacandanarupadhrk : She Whose Youthful
Countenance is Constantly Adorned with Red Vermilion and Red Sandal
791] Camari : She Who is Inconstant.
792] Vacakutilanirmalasyamakesini : She Who is Spoken of as One Who
Has Pure Dark Wavy Hair.
793] Vajramauktikaratnadyakiritamukutojjvala : She in Whose Crown the
Pearls and Jewels are Shinning Like Lightening.
794]Ratnakundalasamyuktasphuradgandamanorama : She Who Disseminates a
Beautiful Scent is Wearing a Necklace of Radiantly Shinning Jewels
Which are United Together.
795] Kunjaresvarakumbhotthamuktaranjitanasika : She Who Wears an
Extremely Beautiful Nose Ring which is made from the Supreme Lord of
All Jewels and Pearls.
796] Muktavidrumamanikyaharadhyastanamandala : She Who Wears a
Necklace of Exquisitely beautiful Pearls and Jewels in the region of
797] Suryakantendukantadhyasparsamakanthabhusana : She Whose Throat
is Shinning by the Ultimate Touch of the Sun and the Moon.
798] Bijapurasphuradbijadantapamktiranuttama : She Whose Fifteen
Excellent Teeth are Completely Shinning with Bija Mantra.
799] Kamakodandakabhugnabhruyugaksipravartini : She Whose Eye in the
Middle of Her Forehead Disciplines Desire.
800]Matangakumbhavaksoja : She Whose Breasts Give Nourishment to
801] Iasatkokanadeksana : She Who Especially Loves the Red Lotus
802] Manojnasaskulikarna : She Who Knows the Entire Path from the Ear
to the Mind.
803] Hamsigatividambini : She Who is the Mother of the Swan Motion.
804] Padmaragamgadadyotaddoscatuskaprakasini : She Whose Lotus-like
Body is the Illuminator of the Four Vedas.
805] Nanamaniparisphuryacchuddhakancanakamkana : She Who Wears
Bracelets Shining with Various Gems and Jewels.
806] Nagendradantanirmanavalayancitapanika : She Whose Fingers of Her
Hands Bear Rings of Ivory and Other Gems.
807] Amguriyakacitramgi : She Who Wears Rings on Various Parts of Her
808] Vicitraksudraghantika : She Who Holds an Unusually Small Bell.
809] Pattambaraparidhana : She Who Wears Shiny Silk Cloth.
810] Kalamanjiraranjini : She Who Enjoys the Tinkling of Cymbals to
Accompany Devotional Chanting.
811] Karpuragurukasturikumkumadravalepita : She Who Wears Unguents of
Camphor, Woodapple, and Musk mixed with Red Paste.
812] Vicitraratnaprthivikalpasakhatalasthita : She Who is Situated on
the Earth Covered with Various Jewels at the Foot of the Tree of All
813] Ratnadvipasphuradratnasimhasananivasini : She Who Sits upon a
Seat of Jewels From the Purity of the Island of Jewels.
814] Satcakrabhedanakari : She Who Pierce the Six Centers of Energy.
815] Paramanandarupini : She Who is the Intrinsic Nature of the
816] Sahasradalapadmantascandramandalavartini :
817] Brahmarupasivakrodananasukhavilasini : She Who Resides in the
Form of Supreme Divinity, in the Anger of Siva, and in Various Forms
818] Haravisnuvirancindragrahanayakasevita : She Who is Served by
Siva, Visnu, Brahma, Indra and the Leaders of the Planets.
819] Atmayonih : She Who is the Womb of the Soul.
820] Brahmayonih : She Who is the Womb of the Supreme Divinity.
821] Jagadyonih : She Who is the Womb of Perceivable Universe.
822] Ayonija : She Who Does Not Take Birth from any womb.
823] Bhagarupa : She Who is the Form of Wealth.
824] Bhagasthatri : She Who resides Within Wealth.
825] Bhaginibhagadharini : She Who Upholds Wealth and is the Wealth.
826] Bhagatmika : She Who is the Capacity for the Support of Wealth.
827] Bhagadhararupini : She Who is the Intrinsic Nature of the
Manifestation of Wealth.
828] Bhagasalini : She Who Responses in Wealth.
829] Lingabhidhayini : She Who is a Progenitor of the Subtle Body.
830] Lingapriya : She Who is the Beloved of the Subtle Body.
831] Linganivasini : She Who resided Within the Subtle Body.
832] Lingastha : She Who is Situated in the Subtle Body.
833] Lingini : She Who is the Capacity of the Subtle Body.
834] Lingarupini : She Who is the Intrinsic Nature of the Subtle
835] Lingasundari : She Who is the Beautiful One in the Subtle Body.
836] Lingagitimahapritih : She Who is Greatly Enamored of the Songs
837] Bhagagitirmahasukha : She Who Derived great Pleasure from the
Wealth of Songs.
838] Linganamasadananda : She Who Always Takes Delight in the Subtle
839] Bhaganamasadaratih : She Who is Always Inspired by the Name
Which Bears Wealth.
840] Bhaganamasadananda : She Who is Always in Bliss with the Names
Which Bear Wealth.
841] Linganamasadaratih : She Who is Always Inspired by the Names of
842] Lingamalakanthabhusa : She At Whose Throat Shines Forth the
Garland of Subtlety.
843] Bhagamalavibhusana : She Who Shines Forth with the Garland of
844] Bhagalimgamrtaprita : She Who is Beloved of the Subtle Nectar of
845] Bhagalingamrtatmika : She Who is the Capacity of the Subtle
Nectar of Wealth to Manifest.
846] Bhagalingarcanaprita : She Who is the Beloved of the Offering of
847] Bhagalingasvarupini : She Who is the Intrinsic Nature of Subtle
848] Bhagallingasvarupa : She Who is the Essence of Subtle Wealth.
849] Bhagalingasukhavaha : She Who is the Conveyance of the Pleasure
of Subtle Wealth.
850] Svayambhukusumaprita : She Who is the Beloved of the Flower
Which is Born of Itself.
851] Svayambhukusumarcita: She Who is the Offering of the Flower
Which is Born of Itself.
852] Svayambhukusumaprana : She Who is the Life Force of the Flower
Which is Born itself
853] Svayambhukusumotthita : She Who Raises Aloft the Flower Which is
Born of itself.
854] Svayambhukusumasnata : She Who is Bathed by the Flower Which is
Born of Itself.
855] Svayambhupuspatarpita : She Who is the Offering to Ancestors of
the Flowers which is Born of Itself.
856] Svayambhupuspaghatita : She Who is the Refuge of the Flower
Which is Born of Itself.
857] Svayambhupushadharini : She Who Upholds or Supports the Flower
Which is Born of Itself.
858] Svayambhupushatilaka : She Who Wears a Tilak Made of the Flower
Which is Born of Itself.
859] Svayambhupuspavarcita : She Who Offers the Flowers Which is Born
860] Svayambhupuspanirata : She Who is Absorbed in the Essence of the
Flower Which is Born of Itself.
861] Svayambhukusumagraha : She Who is Beyond the Worlds of the
Flower Which is Born of Itself.
862] Svayambhupuspayajnamga : She Who Offers in Sacrifice to Her Own
Self the Flower Which is Born of Itself.
863] Svayambhukusumatmika : She Who is the Capacity of the Soul to
Manifest the Flower Which is Born of Itself.
864] Svayambhupusparacita : She Who is the Expression of the Flower
Which is Born by Itself.
865] Svayambhukusumapriya : She Who is the Beloved of the Flower
Which is Born by Itself.
866] Svayambhukusumadanalalasonmattamanasa : She Whose Mind is
Intoxicated with Desire for the Flower Which is Born by Itself.
867] Svayambhukusumanandalaharisnigdhadehini : She Whose Friendly
Body Experience Waves of Bliss from the Flower Which is Born by
868] Svayambhukusumadhara : She Who Supports the Flower Which is Born
869] Svayambhukusumakula : She Who is the Family of the Flower Which
is Born by Itself.
870] Svayambhupuspanilaya : She Who Resides in the Flower Which is
Born by Itself.
871] Svayambhupuspavasini : She Who Sits on the Flower Which is Born
872] Svayambhukusumasnigdha: She Who is the Friend of the Flower
Which is Born by Itself.
873] Svayambhukusumotsuka : She Who is the Supreme Pleasure of the
Flower Which is Born by Itself.
874] Svayambhupuspakarini : She Who is the Cause of the Flower Which
is Born by Itself.
875] Svayambhupspapalika : She Who is the Protector of the Flower
Which is Born by Itself.
876] Svayambhukusumadhyana : She Who is the Student or Meditator on
the Flower Which is Born by Itself.
877] Svayambhukusumaprabha : She Who is the Radiance of the Flower
Which is Born by Itself.
878] Svayambhukusumajnana : She Who is the Wisdom of the Flower Which
is Born by itself.
879] Svayambhupuspabhogini : She Who is the Enjoyer of the Flower
Which is Born by Itself.
880] Svayambhukusumananda : She Who is the Bliss of the Flower Which
is Born by Itself.
881] Svayambhupuspavarsini : She Who Causes the Rain of the Flower
Which is Born by Itself.
882] Svayambhukusumatsaha : She Who is the Enthusiasm of the Flower
Which is Born by Itself.
883] Svayambhupuspapuspini : She Who is the Flower of the Flower
Which is Born by Itself.
884] Svayambhukusumotsamga : She Who is Always With the Flower Which
is Born by Itself.
885] Svayambhupusparupini : She Who is the Intrinsic Nature of the
Flower Which is Born by Itself.
886] Svayambhukusumonmada : She Who is the Intoxication of the Flower
Which is Born by Itself.
887] Svayambhupuspasundari : She Who is the Beauty of the Flower
Which is Born by Itself.
888] Svayambhukusumaradhya : She Who is Delighted by the Flower Which
is Born by Itself.
889] Svayambhukusumodbhava : She Who Gives Birth to the Flower Which
is Born by Itself.
890]Svayambhukusumavyagra : She Who Distinguishes the Flower Which is
Born by Itself.
891] Svayambhupuspavarnita : She Who Expresses the Flowers Which is
Born by Itself.
892] Svayambhupukakaprajna : She Who is the Supreme Wisdom of Worship
of that Which is Born by itself.
893] Svayambhuhotrmatrka : She Who is the Mother of the Supreme
Wisdom of Sacrifical Worship of that Which is Born by Itself.
894] Svayambhudatrraksitri : She Who Protects the Bestower of that
Which is Born by itself.
895] Svayambhubhaktabhavika : She Who Intuitively Understands the
Attitude of Devotion of that Which is Born by Itself.
896] Svayambhukusumaprajna : She who is the Wisdom of the Flower
Which is Born by Itself.
897] Svayambhupujakapriya : She Who is the Beloved of the Worship of
that Which is Born by Itself.
898] Svayambhuvandakadhara : She Who Supports the cause of Worship of
that Which is Born by Itself.
899] Svayambhunindakantaka : She who is the Cause of the End of that
Which is Born by itself.
900] Svayambhupradasarvasva : She who is the Bestower of all the
Which is Born by Itself.
901] Svayambhunindakantaka : She Who is the Intrinsic Nature of the
Bestower of that Which is Born by Itself.
902] Svayambhupradasasmera : She Who is the Remembrance of the
bestower of that Which is Born of Itself.
903] Svayambharddhasaririni : She Who is the Half Body of that Which
is Born By Itself.
904] Sarvakalodbhavaprita : She Who is the Beloved Who Gives Birth to
905] sarvakalodbhavatmika : She Who Has the Capacity of the
Expression of the Soul Which Gives Birth to All Time.
906] Sarvakalodbhava : She Who is the Attitude of All Time.
907] Sarvakalodbhavodbhava : She Who Gives Birth To Time.
908] Kundapuspasadapritih : She Who is the Beloved of All the Flowers
in the Receptacle.
909] Golapuspasadagatih : She Who Always Moves with the Flowers of
910] Kundagolodbhavaprita : She Who is the Beloved of the Light in
911] Kundagolodbhavatmika : She Who has the Capacity of the Soul to
Express the Light in the Receptacle
912] Sukradhara : She Who is the Supporter of Purity.
913] Sukrarupa : She Who is the Form of Purity.
914] Sukrasindhunivasini : She Who Resides Within the Ocean of
915] Sukralaya : She Who has Indestructible Purity.
916] Sukrabhoga : She Who is the Enjoyer of Purity.
917] Sukrapujasadaratih : She Who is Delighted by Worship with
918] Raktasaya : She Who Rests in Passion
919] Rakrabhoga : She Who is the Enjoyer of Passion
920] Rakrapujasadaratih : She Who is Constantly Delighted by Worship
921] Rakrapuja : She Who is Worshipped with Passion.
922] Raktahoma : She Who is Offered Sacrificial Offerings With
923] Raktastha : She Who is Situated in Passion.
924] Raktavatsala : She Who Takes Refuge in Passion.
925] Raktavama : She Who is the Description of Passion.
926] Raktadeha : She Who has the Body of Passion.
927] Raktapujakaputrina : She Who is the Daughter Born From Worship
928] Raktadyuti : She Who is the Dignity of Passion.
929] Raktasprha : She Who is the Touch of Passion.
930] Devi : She Who is the Goddess
931] Raktasundari : She Who is Beautiful Passion.
932] Raktabhidheya : She Who Knows Passion.
933] Raktarha : She Who is Worthy of Passion.
934] Raktakandaravandita : She Who is Celebratted as the Passion of
the God of Love.
935] Maharakta : She Who is Great Passion.
936] Raktabhava : She Who Exists in Passion.
937] Raktasrstividhayini : She Who Gives the Creation of Passion.
938] Raktasnata : She Who Bathes in Passion.
939] Raktasikta : She Who is Soaked in Passion.
940] Raktasevtatiraktini : She Who Becomes Extremely Passionate with
the Selfless Service of Passion.
941] Raktanandakari : She Who Manifests the Bliss of Passion.
942] Raktasadanandavidhayini : She who Always Gives the Bliss of
943] Raktasaya : She Who Rests Within Passion.
944] Raktapurna : She Who gives Full, Complete and Perfect Passion.
945] Raktasevya : She Who is Served by Passion.
946] Manorama : She Who is Beautiful
947] Raktapujakasarvasva : She Who is Worshipped in All With Passion.
948] Raktanindakanasini : She Who Destroys the Criticism of Passion.
949] Raktatmika : She Who is the Soul’s Capacity for the
Expression of Passion.
950] Raktarupa : She Who is a Form of Passion.
951] Raktakarsanakarini : She Who is the Cause of the Attraction of
952] Raktotsaha : She Who is the Enthusiasm of Passion.
953] Raktadhya : She Who Rides Upon Passion.
954] Raktapanaparayana : She Who Drinks With Passion.
955] Sonitanandajanani : She Who is the Mother of the Bliss of the
Female Seed of Life.
956] Kallolasnigdharupini : She Who is the Intrinic Nature of
Attachment to the Family.
957] Sadhakantargata Devi : She Who is the Goddess Who Goes Inside
958] Payini : She Who is Pure Nourishment.
959] Papanasini : She Who is the Destroyer of All Sin ( Confusion )
960] Sadhakanam Sukhakari : She Who is the Giver of Delight to All
961] Sadhakarivininasini : She Who Destroys the Impurity of All
962] Sadhakanam Hrdisthatri : She Who is Situated in the Heart of All
963] Sadhakanandakarini : She Who is the Cause of the Bliss of All
964] Sadhakananca Janani : She Who is the Mother of the Bliss of All
965] Sadhakapriyakarini : She Who is the Cause of the Love of Sadhus.
966] Sadhakapracuranandasampatti Sukhadayini : She Who Gives the
Wealth of Delight and Extreme Bliss to Sadhus.
967] Sukrapujya : She Who is Worshipped by Purity.
968] Sukrahomasantusta : She who is Satisfied with Sacrificial
Offerings of Purity.
969] Sukravatsala : She Who Takes Refuge in Purity.
970] Sukramurtih : She Who is the Image of Purity.
971] Sukradeha : She Who is the Embodiment of Purity.
972] Sukrastha : She Who is Situated in Purity.
973] Sukrapujakaputrini : She Who is the Daughter of Worship with
974] Sukrini : She Who is Supreme Purity.
975] Sukrasamsprha : She Who is the Complete Touch of Purity.
976] Sukrasundari : She Who is the Beauty of Purity.
977] Sukrasnata : She Who is Bathed in Purity
978] Sukrakari : She Who is the Manifestation of Purity.
979] Sukrasevyatisukrini : She Who is the Supreme Purity Served by
980] Mahasukra : She Who is the Great Purity.
981] Sukrabhava : She Who is Pure Existence.
982] Sukravrstividhayini : She Who is the Giver of the Rain of
983] Sukrabhidheya : She Who is the Supreme Wisdom of Purity.
984] Sukrarhasukravandakavandita : The Pure of the Pure Consider Her
as the Worshiped of the Worshipped.
985] Sukranandakari : She who is the Expression of the Bliss of
986] Sukrasadanandavidhayini : She Who Always Gives the Bliss of
987] Sukrotsava : She Who Enjoys the festivals of Purity.
988] Sadasukrapurna : She who Always Manifests Full, Complete and
989] Sukramanorama : She Who is the Beauty of Purity.
990] Sukrapujakasarvasva : She Who is Worshipped As the Pure in All.
991] Sukranindakanasini : She Who is the Destroyer of the Criticism
992] Sukratmika : She Who Has the Capacity of the Soul of Purity.
993] Sukrasampacchukrakarsakarini : She Who is the Cause of
Attraction of the Wealth of Purity.
994] Sarada : She Who is the Giver of All.
995] Sadhakaprana : She Who is the Lifeforce of sadaka.
996] Sadhakasaktamanasa : She Who Disables the Divisive Thoughts of
997] sadhakottamasarvasvasadhika : She Who is the Female Sadaka of all
998] Bhaktavatsala : She Who is the Refuge of Devotees.
999] sadhakanandasantosa : She Who is Completely Pleased with Bliss.
1000] Sadhakadhivinasini : She Who is the Destroyer of All Thoughts
1001] Atmavidya : She Who is the Knowledge of the Soul.
1002] Brahmavidya : She Who is the Knowledge of Supreme Divinity.
1003] Parabrahmmasvarupini : She Who is the Intrinsic Nature of
1004] Trikutastha : She Who is Established in Three Places.
1005] Pamcakuta : She Who is Established in Five Places.
1006] Sarvakutasaririni : She Who is the Embodiment of All Places.
1007] Sarvavamayi : She who is the Expression of All That can be
1008] Varnajapamalavidhyini : She Who is the Giver of the Garland of All Expressions Which can be Recited.
Kali satha namam(The Hundred Names of Kali) a translation of chapter 23 of the in the Brihadnila Tantra
Patala 23. Shri Devi said: Before, O Deva, when engaged in amorous play,you mentioned the 100 names of Kali. Lord, speak of this to me. Shri Bhairava said: Well asked, Mahadevi, I will tell you of that previously untold. Vararohe Sundari, you should conceal it like your own yoni. [1-2]
Mohini, you who are as dear to me as life itself, I could not live for an instant without you, Parameshvari.  Like sight is inherent in the sun and as ghee is inherent in milk, so I, the Natha am everywhere present in you.  Listen Devi, I will speak to you of the japa giving all knowledge. Sadashiva is the rishi, prakathi anustupp chanda is the metre,  the devata is Bhairavi Devi, bestowing the four aims of mankind.
The application is that it gives all knowledge.  Mahakali Jagadhatri (creator of the world) Jaganmata ( mother of the world) Jaganmayi (consisting of the world) Jagadamba (world mother) Jagatsara (essence of the world) Jagadanandakarini (cause of bliss in the world)  Jagadvighnasini (destroyer of world obstacles) Gauri (golden one) Dukhadaridyanashini (destroyer of unhappiness and poverty) Bhairavabhavini Bhavananta Sarasvataprada (bestower of eloquence).  Chaturvargaprada (giver of the four aims) Sadhvi (holy) Sarvamangalamangala (greatest fortune of all) Bhadrakali Vilakshi Kamadatri (giving desires) Kalatmika (self of kalas) 
Nilavani (blue Sarasvati) Mahagaurasarvanga (greatly golden in all limbs) Sundaripara (supremely beautiful) Sarvasampatprada (giver of all prosperity) Bhimanadini (sounding terrifying) Varavarnini  Vararoha Shivaruha (riding Shiva) Mahishasuradhatini Shivapujya (worshipped by Shiva) Shivaprita (loved by Shiva) Danavendraprapujita (worshipped by Danavas) Sarvavidyamayi (consisting of all vidya) Sarvasarvabhisthaphalaprada (giver of the fruit of every possible desire) Komalangi (soft of limbs) Vidhatri (creatrix) Vidhatrivaradayini (giver of boons in creation)  Purnenduvadana (with a face like the full moon) Nilameghavarna (the colour of a blue rain-cloud) Kapalini
Kurukulla Viprachitta Kantachitta Madonmada (drunk with desire)  Matangi (elephant lady) Madanaprita Madaghurnitalochana (eyes full of desire) Madottirna Kharparasinaramundavilasini  Naramundasraja (with a necklace of men’s heads) Devi Khadgahasta (holding a cleaver) Bhayanaka (giving fear) Attahasayuta (laughing loudly) Padma (lotus) Padmaragopashobhita  Karabhayaprada (hand removing fear) Kali Kalaratrisvarupini (true form of the night of time) Svadha Svaha Vashatkara Saradindusamaprabha (as bright as the autumn moon)
Sharatjyotsna (light of the autumn moon) Samhlada Viparitaratatura (addicted to taking the superior sexual role) Muktakeshi (dishevelled of hair) Cchinnajata Jatajutavilasini  Sarvarajayutabhima Sarvarajoparisthata Shmashanstha (dwelling in the cremation ground) Mahanandistuta (praised by Mahanandi) Samdiptalochana  Shavasanarata (addicted to the corpse asana)Nanda Siddhacharanasevita (served by Siddhacharas) Balidanapriya (fond of animal sacrifice)Garbha (the womb) Bhurbhuvasvahsvarupini (true form of Bhurbhuvahsvar) Gayatri Savitri Mahanilasarasvati
Lakshmirlakshanasamyukta (showing all the signs of Lakshmi) Sarvalakshanalakshita (having every single characteristic) Vyaghracharmavrita (wearing tiger skin) Madhya Trivalivalayanchita Gandharvaihsamstutasa (praised by the Gandharvas) hi Inda Mahapara (greatly supreme one)  Pavitra Parama (supreme) Maya Mahamaya Mahodaya. Maheshvari, so to you are declared the 100 celestial names  Whosoever reads these at morning time for certain gains a treasure. Here in this world, he is happy and afterwards attains union with Devi. 
He cannot be subjugated by siddhas, aughas, all which moves and does not move, whether they move on earth, in space or in heaven.  The names are called ‘Boon’, Maheshani and one may give up the 1000 (names).  One should recite the 100 (names) Devi, the giver of the fruit of the four fold aims (of mankind). O Parameshani, without knowing these 100 names , there is no siddhi from Mahakali in this Kali Yuga.