वीरभद्रस्य गमनप्रस्थानम् — Vīrabhadra’s Departure for Dakṣa’s Sacrifice
काली कात्यायिनीशानी चामुंडा मुंडमर्दिनी । भद्रकाली तथा भद्रा त्वरिता वैष्णवी तथा
kālī kātyāyinīśānī cāmuṃḍā muṃḍamardinī | bhadrakālī tathā bhadrā tvaritā vaiṣṇavī tathā
She is Kālī; Kātyāyanī; Īśānī (the sovereign Goddess); Cāmuṇḍā, the slayer of the demons; Muṇḍamardinī, who crushes Muṇḍa; Bhadrakālī; Bhadrā, the auspicious one; Tvaritā, swift to grant protection; and also Vaiṣṇavī.
Suta Goswami (narrating the Shiva Purana to the sages at Naimisharanya, within the Rudrasaṃhitā—Satīkhaṇḍa flow)
Tattva Level: pati
Shiva Form: Umāpati
Sthala Purana: Not a Jyotirliṅga passage; it is a nāma-list (epithet cluster) of Devī’s fierce/auspicious forms within the Dakṣa-yajña narrative, foregrounding Śiva’s śakti as the operative power behind cosmic retribution.
Significance: Recitation functions as smaraṇa of Devī’s protective and corrective power (śakti) aligned with Śiva’s dharma; traditionally used to invoke rakṣā and removal of hostile forces.
Mantra: kālī kātyāyinīśānī cāmuṃḍā muṃḍamardinī | bhadrakālī tathā bhadrā tvaritā vaiṣṇavī tathā
Type: stotra
Shakti Form: Kālī
Role: destructive
Offering: pushpa
Cosmic Event: Precursor to the disruption of Dakṣa’s yajña; dharmic correction through Śiva-śakti’s intervention.
The verse lists revered names of the Devī, showing her as Śiva’s inseparable Śakti—protective, swift to remove obstacles, and fierce against inner and outer negativity—supporting the devotee’s movement from bondage (pāśa) toward grace.
In Śaiva practice, worship of the Liṅga is not separated from Śakti: Īśānī is the living power through which Śiva’s grace operates. Remembering these names complements Saguna worship by invoking protection, purification, and steadiness in devotion.
A simple practice is nāma-japa (repetition) of these Devī-names before or alongside Liṅga-pūjā, mentally offering them with bilva and water; it pairs well with Shaiva disciplines such as Tripuṇḍra (bhasma), Rudrākṣa, and the Pañcākṣarī mantra (Om Namaḥ Śivāya).