When the mantrin approaches the great goddess Kālī with reverence and worship, she becomes accomplished for him, bestowing her favor. Whether the ritual is performed for oneself or for another, Kālī grants swift accomplishment, responding to sincere devotion. Yet, those who seek only their own welfare are cautioned to avoid devotion to Kālī, for her path is not suited to selfish aims. If one completes ten thousand recitations of her mantra, he soon attains equality with the lord of speech, acquiring eloquence and mastery. Whoever recites the mantra ten thousand times will obtain all accomplishments, their desires fulfilled. By offering a thousand arka flowers, anointed with one’s own seed, and performing this practice over a period of time, sovereignty over the earth is attained. Such a devotee, endowed with poetic skill and charm, is able to bewilder people with his words. When the great god Mahākāla wages war against Māra, even a thousand recitations of the mantra elevate the devotee to the stature of Śaṅkara himself. Those who offer the sacrifice of a camel or a buffalo to Kālī enjoy lasting happiness, blessed with knowledge, wealth, fame, and sons. For one devoted to nocturnal pleasure, reaching a hundred thousand recitations brings lordship over the earth. Specific offerings yield distinct fruits: with bilva leaves, kingship is obtained; with red flowers, enchantment is achieved. All accomplishments soon come within the grasp of the dedicated worshipper, and the mantra becomes perfected at once, granting every desired fruit. Whatever charity is given, whatever austerity is performed, and whoever worships Kālikā—such acts are magnified. Whoever always worships Kālī has, in effect, worshipped all the gods, for she is their essence. Those who serve her in the world become fulfilled beyond doubt. Kālī herself is a goddess of many moods: she is desired, wrathful, peaceful, and adorned with the crescent moon on her head. The sage Akṣobhya is prescribed for her worship, and the meter Bṛhatī is used according to tradition. The śakti is applied with six long syllables, and the second is for the arrangement of the limbs. In the ritual, the mantrin installs Rudras such as Śrīkaṇṭha, preceded by the letters of the Mātṛkā. The first installation is declared to be with the fourth case ending. While performing the installation, he remembers Kālī adorned with various ornaments and bearing the crescent moon. With three seed syllables at the beginning, the red Sun is installed in the heart. With the ka-group at the beginning, of red hue, the auspicious one with three eyes is invoked. With the ḍha-group at the beginning, of yellow color, Bṛhaspati is installed in the hollow of the throat. Of blue color, with the pa-group at the beginning, Śani is installed at the navel region. Thus, with three seed syllables at the beginning, the installation of the planets is performed. For the attainment of all accomplishments, the three seeds beginning with Māyā and others are used. The lords of the directions are installed, preceded by the eight groups beginning with short and long 'ka'. The six Śivas, united with śakti, are installed, each preceded by three seed syllables. Brahmā, together with Ḍākinī, is installed, preceded by the group from 'va' to 'sa' and ending with 'ṇa'. Śrī Viṣṇu, together with Rākiṇī, is installed, preceded by the group from 'ba' to 'la' and ending with 'ṇa'. Rudra, together with Ḍākinī, is installed, preceded by the group from 'ḍa' and ending with 'pha' and 'a'. Īśvara, together with Śākinī, is installed, preceded by the group from 'ka' to 'ṭha'. Sadāśiva and Śākinī are installed, preceded by the sixteen vowels. At the Ājñā-cakra, Paraśiva united with Hākinī is installed. Finally, the nyāsa of the fifth, beginning with Tārā, is performed for the attainment of all desired accomplishments. Thus, the worship of Kālī, performed with precision and devotion, brings the mantrin to the heights of accomplishment, mastery, and fulfillment, as prescribed in the sacred tradition.