At every sacred place across the land, the Divine Mother manifests with a unique name and form, bestowing her blessings on all who seek her. At Rudrakoṭi, she is revered as Turudrāṇī, while at Kālañjara, she is known as Kālī. At Mahāliṅga, she appears as Kapilā, and at Karkoṭa, she is Maṃgaleśvarī. In Śāligrāma, she is Mahādevī, and at Śivaliṅga, she is worshipped as Jalapriyā. Māyāpura is graced by Kumārī, and Santāna by Lalitā. Her forms are countless and wondrous: at Utpalākṣī, she shines as Sahasrākṣī; at Hiraṇyākṣa, as Mahotpalā; at Gayā, as Maṃgalā; and at Puruṣottama, as Vimalā. By the banks of Vipāśā, she is Amoghākṣī, while at Pāṭala she is Puṇyavardhanī. At Supārśva, she is Nārāyaṇī, and at Trikūṭa, Bhadrasundarī. In every region, she takes a fitting form: at Vipula, she is Vipulā; at Malayācala, Kalyāṇī; at Koṭitīrtha, Koṭavī; and at Mādhavīvana, Sugaṃdhā. At Kubjāmraka, she is Trisandhyā, and at Gaṃgādvāra, Haripriyā. Śivakuṇḍa is blessed by Śivānandā, and Devikātaṭa by Nandinī. Her presence graces the holiest cities: in Dvāravatī, she is Rukmiṇī; in Vṛndāvana, Rādhā; in Mathurā, Devakī; and in the depths of Pātāla, Parameśvarī. At Citrakūṭa, she is Sītā; at Vindhya, Vindhyanivāsinī; at Sahyādra, Ekavīrā; and at Hariścandra, Candrikā. At Ramaṇa, she is Rāmatīrtha; by the Yamunā, Mṛgāvatī; at Karavīra, Mahālakṣmī; and at Vināyaka, Rumādevī. At Vaidyanātha, she is Arogā; at Mahākāla, Maheśvarī; at Puṣpatīrtha, Abhayā; and at Vindhyakandara, Amṛtā. At Māṇḍavya, she is Māṇḍavī Devī; in the city of Māheśvara, Svāhā; at Vegala, Pracaṇḍā; and at Amarakaṇṭaka, Caṇḍikā. At Someśvara, she is Varārohā; at Prabhāsa, Puṣkarāvatī; at the banks of the sacred Sarasvatī, she is Devamātā, standing at Pārāpāra. At Mahālaya, she is Mahāpadmā; at Payoṣṇī, Piṃgaleśvarī; at Kṛtaśauca, Siṃhikā; and at Kārtikeya, Śaṃkarī. At Utpalāvartaka, she is Lolā; at the confluence of the Sindhu, Subhadrā; at Siddhavana, Umā; and at Bharatāśrama, both Lakṣmī and Anaṃgā. In Jālandhara, she is Viśvamukhī; on the Kiṣkindha mountain, Tārā; at Devadāruvana, she is both Puṣṭi and Medhā; and in the region of Kāśmīra, she is present as well. At Himādra, she is Bhīmā Devī; at Vastreśvara, Tuṣṭi; at Kapālamocana, Śraddhā; and at Kāyāvarohaṇa, Mātā. At Śaṅkhoddhāra, she is called Dhvani; at Piṇḍāraka, Dhṛti; at Candrabhāgā, Kālā; at Acchoda, Siddhidāyinī. At Veṇā, she is Amṛtā Devī; at Badarī, Ūrvaśī; at Uttarakuru, Auṣadhī; and at Kuśadvīpa, Kuśodakā. She is Manmathā on Hemakūṭa, Satyavādinī in Kumuda, the one to be worshipped beneath the Aśvattha tree, and the treasure at Śravaṇālaya. Gāyatrī resides at the mouth of the Vedas, and Pārvatī is ever in the presence of Śiva; in the world of the gods, she is Indrāṇī, and at Brahmā’s mouth, Sarasvatī. She is called Prabhā in the orb of the sun, Vaiṣṇavī among the Mothers, Arundhatī among the chaste women, and Tilottamā among the Rāmās. In Citrā, she is Brahmakalā, the very power of all embodied beings. With devotion, these one hundred and eight excellent names have been declared. This sacred list of one hundred and eight holy places and forms has now been described. Whoever recites or even hears these names is freed from all sins. Those who, having bathed at these holy places, behold the Mother there, are liberated from all sins and dwell in Brahmā’s city for an age. Whoever arranges for these one hundred and eight names to be recited in the presence of Brahmā, especially on the full or new moon, will be blessed with many sons. Whether at the giving of cows, at a śrāddha, day by day, or while worshipping the gods, one who hears this attains the supreme Brahman. As these praises were spoken, Sāvitrī, the virtuous, addressed Viṣṇu: “You have been properly praised by me, my son; you shall become unconquered. In every incarnation, you will always be dear to your father and mother. Whoever comes here and praises me with this hymn, being freed from all sins, will attain the highest state. Go now to the Creator’s sacrifice and bring it to completion, my son. In Kurukṣetra and Prayāga, and in the future as Annadāyinī, I, ever near my husband, will do as you have said.” Thus addressed, Viṣṇu, the best of beings, departed from Brahmā. When Sāvitrī had gone, Gāyatrī spoke to the sages assembled: “Let the sages hear my words in the presence of my husband. Being pleased and ready to grant a boon, I declare: Those who worship Brahmā with devotion will obtain garments, wealth, grain, wives, happiness, and riches. They will enjoy uninterrupted happiness at home, with sons and grandsons; after enjoying such blessings for a long time, they will ultimately attain liberation.” Pulastya then said: “Having established Brahmā with all efforts and proper rites, hear now of the merit that is gained. Whatever merit arises from all sacrifices, austerities, gifts, holy places, and the Vedas, that fruit is gained a crore-fold by this establishment. By observing the full moon fast with devotion, whoever worships Brahmā in this way, on the very first day attains the abode of Brahmā. Along with the priests, he worships both Brahmā and Vāsudeva. “In the month of Kārtika, the festival of the deity’s chariot is proclaimed; those who perform it with devotion, even as humans, reach the world of Brahmā. On the full moon of Kārtika, the four-faced one, together with Brahmā and Sāvitrī, follows the sacred path.” Thus, the glory of the Divine Mother in her myriad forms, and the supreme merit of worshipping her and Brahmā, was revealed for the benefit of all beings.