Let me tell you of the Divine Mother, whose glory and virtues are sung by sages and devotees alike, and whose very praise brings merit to those who hear it. Pulomaja herself worships her, for she is the liberator from all bondage, adorned with beautiful, curly locks. She is the embodiment of discernment and knowledge, the originator of the world beginning with space, the remover of all diseases, and the preventer of death. Foremost among all beings, her form is inconceivable, and she destroys the sins of the Kali age. She is the daughter of Katyayana, the slayer of Time, and is worshipped by those with lotus-like eyes. Her mouth, filled with betel, radiates like the blossom of a pomegranate; her eyes are gentle and enchanting, and she is the eminent consort of Shiva, appearing as a friend to all. She is eternally content, a treasure-house for her devotees, the controller and sovereign of all. Attainable through qualities such as friendliness, she is the witness of the great dissolution. She is the supreme power, the highest goal, her form dense with consciousness. Languid with the sweetness of divine nectar, intoxicated, she is also the embodiment of the mother-syllables. Dwelling upon the great Kailāsa, her arms are tender as lotus stalks. She is venerable, the embodiment of compassion, and possesses supreme sovereignty. She is the knowledge of the Self, the supreme and auspicious knowledge, adored by Kāma. She is the wisdom of the sixteen auspicious syllables and the threefold group, the source of infinite desire. Millions of lotuses serve her as handmaidens, responding to her sidelong glance. She dwells upon the head, radiant like the moon, her brow shining with the brilliance of a rainbow. Residing in the heart, she shines like the sun, the lamp within the sacred triangle. She is the daughter of Daksha, destroyer of demons, and the one who ended Daksha’s sacrifice. Her long eyes move gently, and her face is illuminated by a subtle smile. She is the embodiment of the Guru, a treasure-house of virtues, the mother of the earth, and the origin of secret worlds. Goddess of gods, she is established in the law of discipline, her form the subtle space within the heart. She is worshipped by the deities presiding over every lunar day, from the new moon to the full moon. She is the essence and mistress of all arts, delighting in poetic speech. Lakshmi and Sarasvati serve her on either side, each holding a fly-whisk. She is the primordial power, unfathomable, supreme, and purest in form, the mother of countless universes, possessing a divine body. She is embodied by the syllable 'klīṃ', unique and secret, granting liberation. She is Tripurā, worshipped by the beings of the three worlds, the threefold form, and sovereign of the gods. Of three syllables, endowed with divine fragrance, adorned with a vermilion mark, she is Umā, daughter of the mountain king, fair and served by the Gandharvas. She contains the universe within herself, holds the essence of gold, grants boons, and is the sovereign of speech. Attained through meditation, she cannot be limited, bestows knowledge, and is the embodiment of knowledge itself. Realized through all Vedanta, she is the nature of truth and bliss, worshipped by Lopamudra, and playfully creates the cosmic spheres. Invisible and beyond perception, she is the Knower, free from all that can be known. She is Yoginī, giver of yoga, fit for yoga, delight of yoga, and bearer of ages. Her nature is the power of will, knowledge, and action; she is the support of all, firmly established, bearing the forms of both being and non-being. She is of eight forms, unconquered, ordainer of the course of worlds, solitary, whose form is earth, non-dual, and free from duality. She gives food, bestows wealth, is ancient, her nature the unity of Brahman and Self, vast, the consort of Brahma, possessing Brahma’s power, the bliss of Brahman, and fond of offerings. She is the form of language, has a vast army, is beyond being and non-being, easily worshipped, brings auspiciousness, is beautiful, easily attained, and the ultimate goal. Sovereign of sovereigns, she grants kingdoms, beloved of kings, her compassion shining like silver, established on the royal throne with her devotees. She is the fortune of sovereignty, mistress of treasures, ruler of armies with four divisions, bestower of empire, steadfast in truth, and girdled by the ocean. Initiated, she subdues demons, brings all worlds under her sway, gives all aims, inspires, and embodies existence, consciousness, and bliss. Not limited by place or time, present everywhere, she bewilders all. She is Sarasvati, embodied as the scriptures, the Mother of the cave, whose form is secret. Free from all limiting conditions, ever devoted to Sadashiva as His consort, she is sovereign of the tradition, virtuous, and her form is the circle of teachers. Transcending the Kula tradition, she is worshipped by the Sun, she is Māyā, sweet in nature, the Earth, Mother of the hosts, worshipped by secret practitioners, with tender limbs, dear to the Guru. Independent, sovereign of all tantras, she takes the form of Dakṣiṇāmūrti, worshipped by Sanaka and others, bestowing the knowledge of Śiva. She is the spark of consciousness, the bud of bliss, embodiment of love, giver of affection. She delights in the recitation of her names, is the wisdom of joy, and sovereign of dance. Foundation of the illusory world, giver and form of liberation, she delights in dance, brings dissolution, is modesty itself, venerated by celestial nymphs like Rambha. She is the rain of nectar that quenches the wildfire of worldly existence, the fire that burns the forest of sin, the wind that scatters the cotton of misfortune, and the radiant light that dispels the darkness of old age. Moonlight upon the ocean of fortune, the peacock-like dark cloud in the sky of devotees’ hearts, the thunderstorm that shatters the mountain of disease, and the axe that fells the tree of death. She is the great sovereign, the great time-force, the great devourer, the great consumer; she is Aparna, Chandika, and the slayer of Chanda and Munda. Embodying both the perishable and imperishable, she is the ruler of all worlds, supporter of the universe, giver of the three aims of life, auspicious, three-eyed, and of the nature of the three qualities. She grants heaven and liberation, is pure, her form resembling the hibiscus flower, full of vigor, radiant, embodiment of sacrifice, and delighting in vows. Difficult to approach, impossible to overpower, fond of pāṭalī blossoms, she is great, dwells on Mount Meru, and loves mandāra flowers. Worshipped by the heroic, she has the form of the cosmic being, free from passion, facing all directions, of fresh form, supreme radiance, giver of life, and embodiment of life. Worshipped by Mārtaṇḍa Bhairava, sovereignty is entrusted to her minister; she is queen of Tripura for Mārtaṇḍa, with a victorious army, beyond the three guṇas, both transcendent and immanent. Such is the Divine Mother, whose greatness, compassion, and wisdom permeate all worlds, and whose presence is the source of all that is auspicious, liberating, and eternal.