Her eyes, long and gentle in their movement, shine with a subtle smile upon her radiant face. She is the embodiment of the Guru, a treasure-house of virtues, the mother of the earth, and the very origin of secret worlds. Among the gods, she reigns as their goddess, firmly established in the law of discipline. Her form is the subtle space within the heart, and she is worshipped by the deities who preside 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 in reverence. She is the primordial power, unfathomable and supreme, of the purest form, the mother of countless millions of universes, and possesses a divine body. Embodied by the sacred syllable ‘klīṃ’, she is unique and secret, the granter of liberation. As Tripurā, she is worshipped by beings in all three worlds, manifesting a threefold form and holding sovereignty over the gods. Her nature is expressed in three syllables, adorned with divine fragrance and a vermilion mark upon her forehead. She is Umā, the fair daughter of the mountain king, attended by the Gandharvas. Within herself, she contains the universe, holds the essence of gold, grants boons, and is the sovereign of speech. Attainable through meditation, she cannot be limited, bestows knowledge, and is herself the embodiment of knowledge. She is realized through all Vedanta, of 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, the Yoginī who gives yoga, fit for yoga, the 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 manifests in eight forms, unconquered, ordaining the course of worlds, solitary, whose form is earth, non-dual and free from duality. She gives food and wealth, is the ancient one, whose nature is the unity of Brahman and the Self, vast, consort of Brahma, possessing the power of Brahma, the bliss of Brahman, and fond of offerings. She is the form of language, commands a vast army, transcends being and non-being, is easily worshipped, brings auspiciousness, is beautiful and easily attained, and is the ultimate goal. She is the sovereign of sovereigns, grants kingdoms, beloved of kings, her compassion shining like silver, established on the royal throne alongside 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 and the subduer of demons, she brings all worlds under her sway, gives all aims, inspires, and embodies existence, consciousness, and bliss. Unlimited by place or time, she is present everywhere, bewildering all. As Sarasvati, she is embodied as the scriptures, the Mother of the cave, her form secret. Free from all limiting conditions, she is ever devoted to Sadashiva as his consort, the sovereign of tradition, virtuous, and her form is the circle of teachers. Transcending the Kula tradition, worshipped by the Sun, she is Māyā, sweet in nature, the Earth, Mother of the hosts, worshipped by secret practitioners, tender-limbed, and dear to the Guru. She is independent, sovereign of all tantras, takes the form of Dakṣiṇāmūrti, worshipped by Sanaka and others, and bestows the knowledge of Śiva. As the spark of consciousness and bud of bliss, she embodies love and gives affection, delights in the recitation of her names, is the wisdom of joy, and sovereign of dance. She is the foundation of the illusory world, giver and form of liberation, delights in dance, brings dissolution, is modesty itself, and venerated by celestial nymphs like Rambha. She is the rain of nectar quenching the wildfire of worldly existence, the fire burning down the forest of sin, the wind scattering the cotton of misfortune, and the radiant light dispelling the darkness of old age. Her moonlight shines upon the ocean of fortune; she is the peacock-like dark cloud in the sky of devotees’ hearts, the thunderstorm shattering the mountain of disease, and the axe felling the tree of death. She is the great sovereign, the great time-force, the great devourer, the great consumer; Aparna, Chandika, and the slayer of the demons Chanda and Munda. She embodies both the perishable and imperishable, rules all worlds, supports the universe, gives the three aims of life, is 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 delights 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, is free from passion, faces all directions, is of fresh form, supreme radiance, giver and embodiment of life. She is worshipped by Mārtaṇḍa Bhairava; sovereignty is entrusted to her minister; she is queen of Tripura for Mārtaṇḍa, commands a victorious army, is beyond the three guṇas, both transcendent and immanent. Her form is truth, knowledge, and bliss; she is devoted to perfect harmony, adorned with matted hair, garlanded with arts, the wish-fulfilling cow, and assumes the form of desire. She is the treasury of arts, skilled in poetry, knows the essence of taste, repository of flavor, nourished, ancient, worthy of worship, lotus-like, with lotus eyes. She is the supreme light, the highest abode, the subtlest atom, transcending even the transcendent, holding the noose, destroying the noose, and breaking through the highest mantras. Manifest and unmanifest, eternally fulfilled, she is the swan of sages’ minds, devoted to truth, embodying truth, dwelling within all, ever pure. She is the power of Brahma, mother of Brahma, of many forms, worshipped by the wise, creator, fierce in command, foundation, and manifest in form. She is the sovereign and giver of life, whose form is the fifty seats, unrestrained, dwelling in solitude, mother of heroes, source of the sky. As Mukunda, she is the abode of liberation, the primal form of the deity, knower of emotions, destroyer of worldly afflictions, and the one who sets the wheel of existence in motion. She is the essence of metrical hymns, scriptures, and mantras, slender-waisted, renowned for noble fame, possessing boundless splendor, and manifest as the forms of letters. She grants repose to those afflicted by birth, death, and old age, is proclaimed by all Upanishads, and her essence transcends peace. Profound, she abides in the expanse of the sky, proud, delighting in song, free from imagination, the ultimate state, beloved, and her form is half her consort. Thus is the divine, all-encompassing goddess, revered by gods and sages, the eternal mother, the sovereign principle, and the heart of all worlds.