Devi in the Narada Purana

Some call her Umā; others call her Śakti, and still others call her Lakṣmī. Some name her Bhāratī, and others call her Girijā and Ambikā as well.

That great power of His—Mahāmāyā, which upholds the vast expanse of the universe—because it is the causal source of the world’s origination, is therefore called Prakṛti by the wise.

He also taught that Bhāgavatī scripture—equal to the Vedas and an increaser of devotion to Hari—to his son Śuka, who was devoted to renunciation.

Salutations to the Guru who is Sadāśiva, united with the Supreme Śakti—abiding in the thousand-petalled great lotus (Sahasrāra), endowed with the twin principles of Nāda and Bindu.

At the time of cosmic dissolution (saṃvartaka), He is declared to be Lakulīśa, endowed with Lakṣmī; Śiveśa, united with Vyāpinī; and Mahāmāyā, spoken of as Śrīkaṇṭha-mātṛkā.

Taking refuge in Yama, the great Māyā—ever deluding the world—(operates). Therefore, for that Supreme Lord (Parameśa), I prepare this upper garment (uttarīya) for You.

The nine-syllabled mantra is formed with the Praṇava (Oṁ) and ends with the seed-syllable (bīja) of Bhuvaneśānī. One should write it together with the words “hastī” and “piśācī,” and also with “Agriṃ-sundarī.”

For this (mantra) too, one should arrange the procedure of meditation, worship, and allied ritual applications just as stated earlier. Beginning with the praṇava (Oṁ), one should add the dative ending (ṅe), then the word “bhagavatī”; after…

In the Pāñcarātra usage, the word “kareti” is formed with the suffix “-vinidhana” after “ditija”. Likewise, after “mahāmāyā” the suffix “-amogha” is applied; and after “daryaṃ”, the word “daityendra” is obtained—thus (these forms are…

With the Śakti-mantra’s seed-syllable endowed with six long vowels, one should arrange (perform nyāsa of) the limbs. Then, meditating, one should contemplate the great Goddess Sītā, worshipped in the three worlds.

She is Auspicious (Bhadrā), Divine (Bhagavatī), Peaceful (Śāntā), Lotus-like (Kumudā), Beautiful (Sundarī), Beloved (Priyā); she delights in Śrī Kṛṣṇa (Kṛṣṇaratī) and is the constant companion of Śrī Kṛṣṇa (Śrī-kṛṣṇa-sahacāriṇī).

She who bestows Krishna (or the dark-hued Lord), who nurtures love, whose body is golden and enchanting; who upholds the mountains, who upholds fame—she is the Great Goddess, the benefactress who brings auspiciousness.

Abiding there, the Mother of the universe—steadfast in austerity and sacred discipline—unceasingly brings forth her many manifestations (avatars) at the three times (of the day).

For the one-syllable seed (bīja) mantra, the mantra’s seer (ṛṣi) is declared to be Śakti; its meter is Gāyatrī; and its presiding deity is Bhuvaneśvarī.

The Vedas are her beginning; Girijā and Padmā are her forms; Bṛghu is regarded as her heart. O Bhagavatī, Mahēśvarī—O Annapūrṇā, the beloved consort of the Fire (Agni)—may you be ever present (in our speech and rites).

There are four Śaktis at the ‘Veda-point’; and (they are) Parā and Bhuvaneśvarī, as well as Kamalā and Subhagā. These, beginning with Brāhmī, are stationed on the eight-petalled (lotus).

One should worship the Goddess with yellow flowers and perform japa using a garland made from turmeric. Meditating on the Blessed Goddess in her yellow form, one should repeat the mantra ten thousand times while seated in the midst of milk.

Having arranged the paired ‘māyā’ syllables as the limb of the weapon-mantra, and the mantras beginning with Praṇava (Oṃ)—ending with ‘svāhā’—as the various ritual limbs, one should then meditate upon Ambikā.

Thus has Bhairavī been described. Now hear of another manifestation: O Bhagavatī—Vāṅmayā, Kamalā, and Tārā—salutations to you.

Regarding Durgā—Jagadambā, the Mother of the universe—what more do you wish to ask again?