Far beyond the reach of the wicked, the Divine Mother stands as the pacifier of all evil conduct. She is utterly free from faults, omniscient, and overflowing with boundless compassion. No equal or superior exists to her. Endowed with all powers, she is the very source of all auspiciousness and the giver of the highest path. She is the sovereign of all, pervading everything, and embodies every mantra. She is the essence of all yantras, the form of all tantras, transcending even the mind itself. As the great sovereign and supreme goddess, she is revered as Mahalakshmi, beloved of Shiva. Her form is vast and magnificent, greatly worshipped, and she is the destroyer of even the gravest sins. She is the great enchantress, the embodiment of supreme existence, supreme power, and supreme delight. She is the source of great enjoyment, sovereignty, valor, and strength. Her intelligence is unmatched, her accomplishments supreme, and she reigns as the ruler among great yogis. She is the greatest tantra, mantra, yantra, and seat, honored through the sequence of grand sacrifices and revered by Mahabhairava himself. Witness to the cosmic dance of Shiva, she is the queen of Mahakamesha and the supreme beauty of Tripura. Adorned with sixty-four offerings and composed of sixty-four arts, she is served by a great host of sixty-four crore yoginis. She is the knowledge of sacred formulas, the knowledge of the moon, and abides at the center of the lunar disc. Her form is beautiful, her smile lovely, and she bears the charming crescent moon. She is the sovereign of all that moves and does not move, dwelling within the palace of the supreme wheel. She is Parvati, lotus-eyed, shining with the radiance of the padmaraga gem. Seated upon a throne of five corpses, she embodies the essence of the five Brahmas. Her nature is pure consciousness, supreme bliss, and dense with knowledge. She is meditation itself, the meditator, and the object of meditation. Free from both righteousness and unrighteousness, she assumes a universal form—awake, dreaming, and the subtle self. She appears as the sleeper, embodies deep sleep, and transcends even the fourth state, beyond all states of consciousness. She is the creator of the universe, of the nature of Brahma; she is the protector, taking the form of Govinda. She dissolves the universe, assuming the form of Rudra; she is the sovereign who brings about concealment. She is Sadāśiva, bestower of grace, ever devoted to the fivefold acts. At the center of the solar orb, she dwells as Bhairavi, adorned with fortune, seated upon a lotus, and recognized as the divine sister of Padmanabha. From the opening and closing of her eyes, countless worlds arise and dissolve. She possesses a thousand heads and faces, a thousand eyes, and a thousand feet. Mother of all beings, from Brahma to the smallest insect, she ordains the duties of castes and stages of life. The Vedas are the very form of her command, and she grants the fruits of both virtue and vice. The dust of her lotus feet marks the parting of the hair of the Vedas. She is the pearl enclosed within the shell of all the collected scriptures. She grants the aims of human life, is complete, enjoys all delights, and is the sovereign of the worlds. The Mother, without beginning or end, is served by Vishnu, Brahma, and Indra. She is Narayani, whose form is sound, beyond both name and form. She embodies the sacred syllable 'Hrīm', possesses modesty, is pleasing to the heart, and is free from acceptance and rejection. Worshipped by kings of kings, she is the queen—beautiful, lotus-eyed, delighting and enchanting, adorned with a girdle of tinkling bells. She is Lakshmi, whose face is like the full moon, the embodiment of love, delighting in love. She grants protection, destroys demons, is pleasing, and passionately attached to her consort. She is desired, the very form of the creative power of desire, delighting in kadamba blossoms. Auspicious, the root of the universe, she is an ocean of the nectar of compassion. Adorned with arts, her speech artful, she is beautiful and delights in kadambari wine. She grants boons, her eyes are lovely, and she is intoxicated with the ecstasy of Varuni. Surpassing the universe, she is known through the Vedas, dwelling on Mount Vindhya as the creatrix, mother of the Vedas, the power of Vishnu, and the playful one. Her nature is the field; she is the sovereign and protector of both the field and the knower of the field. Free from decay and growth, she is honored by the guardians of the field. Victorious, pure, worthy of reverence, affectionate to those who bow to her, eloquent, with beautiful hair, she dwells within the circle of fire. She is the wish-fulfilling creeper for the devoted, liberator from worldly bonds, destroyer of all heretics, and promoter of right conduct. Her moonlight delights those scorched by the triple fires of suffering; ever youthful, worshipped by ascetics, slender-waisted, and remover of darkness. She is consciousness itself, aiming at the supreme state, of the very nature of pure consciousness. The bliss of her own self becomes the source of the bliss experienced by Brahma and the other gods. She is the Supreme, the form of inner consciousness, the seer, the highest goddess. She is of the forms madhyama and vaikhari, and the swan dwelling in the minds of devotees. She is the life-channel of Kameshvara, knower of deeds, worshipped by Kama, filled with the essence of love, victorious, and established in Jalandhara. She dwells in the Oḍyāṇa seat, abiding in the circle of the bindu, worshipped through secret rites, and satisfied by offerings made in secret. She grants grace instantly, is the witness of the universe yet beyond all witnesses, accompanied by the six-limbed deities, and fully endowed with the six divine qualities. She is ever tender, without equal, bestower of the bliss of liberation, her form the eternal sixteen, sharing her body with Śrīkaṇṭha. Radiant and of the nature of light, she is renowned as the supreme sovereign. She is the primal substance, unmanifest, and her essence is both manifest and unmanifest. All-pervading, of manifold forms, her nature is both knowledge and ignorance. Her moonlight delights the water-lilies of the great Kāmeśa’s eyes. Her radiant line of light dispels the darkness in the hearts of devotees, like the sun. She is the messenger of Śiva, worshipped by Śiva, the embodiment of Śiva, and the bestower of auspiciousness. Beloved of Shiva, devoted to Shiva, cherished and worshipped by the noble, she is immeasurable, self-luminous, and beyond the reach of mind and speech. She is the embodiment of consciousness-power, of the form of sentience; possessor of inert power, of the nature of insentience. She is Gayatri, the sacred utterance, the twilight worship, attended by groups of twice-born.