namaḥ paradevatāyai
mātarme madhukaiṭabhaghni mahiṣaprāṇāpahārodyame
helānirjitadhūmralocanavadhe he caṇḍamuṇḍārdini |
niśśeṣīkṛtaraktabījadanuje nitye niśumbhāpahe
śumbhadhvaṃsini saṃharāśu duritaṃ durge namaste.aṃbike ||
aṣṭau bhujāṅgīṃ mahiṣasya mardinīṃ
saśaṅkhacakrāṃ śaraśūladhāriṇīm |
tāṃ divyayogīṃ sahajātavedasīṃ
durgāṃ sadā śaraṇamahaṃ prapadye ||
mahiṣamastakanṛttavinodana-
sphuṭaraṇanmaṇinūpuramekhalā |
jananarakṣaṇamokṣavidhāyinī
jayatu śumbhaniśumbhaniṣūdinī ||
brahmāṇī kamalendusaumyavadanā māheśvarī līlayā
kaumārī ripudarpanāśanakarī cakrāyudhā vaiṣṇavī |
vārāhī ghanaghoraghargharamukhī daṃṣṭrī ca vajrāyudhā
cāmuṇḍā gaṇanātharudrasahitā rakṣantu māṃ mātaraḥ ||
uddhatau madhukaiṭabhau mahiṣāsuraṃ ca nihatya taṃ
dhūmralocanacaṇḍamuṇḍaka raktabījamukhāṃśca tān |
duṣṭaśumbhaniśumbhamardini nanditāmaravandite
viṣṭapatrayatuṣṭikāriṇi bhadrakāli…
It must not be thought that, although Prakriti becomes conscious Shakti in manifestation, it is in any of its forms the ultimate object of worship.
Worship, however, implies a duality. And although essentially the worshipper and the worshipped are the same - and it is the realization of this Unity which is the end and aim…