ଆଦ୍ଯ କାଲିକା ଅଷ୍ଟୋତ୍ତର ଶତ ନାମାଵଲିଃ

Śrī Sadāśiva said — Verse 1: Listen, O Goddess, worshipped by all the worlds — this most excellent stotram: by reciting or hearing it, one becomes master of all perfections.

Verse 2: It removes all misfortune, increases happiness and prosperity, dispels untimely death, and averts all calamities.

Verse 3: It brings the blessed proximity of Śrīmad Ādyā Kāḷikā herself. By the grace of this praise, I, Tripurāri (Śiva), am pleased, O beloved.

Verse 4 — Viniyoga: The seer (ṛṣi) of this stotram is Sadāśiva; the meter (chandas) is Anuṣṭup; the deity (dēvatā) is Ādyā Kāḷikā. Its application (viniyoga) is declared for all four goals of life: dharma, kāma, artha, and mokṣa.

Atha Stotram — Names 1–7: Hrīṃ Kāḷī (the dark one, invoked with the bīja Hrīm), Śrīṃ Karāḷī (the terrifying, with Śrīm), Krīṃ Kaḷyāṇī (the auspicious, with Krīm), Kaḷāvatī (embodiment of all arts and graces), Kamalā (the lotus-goddess), Kalidarpaghnī (destroyer of the arrogance of the Kali age), Kapardīśakṛpānvitā (recipient of the grace of Kapardī/Śiva).

Names 8–13: Kāḷikā (the great Kāḷī), Kālamātā (Mother of Time), Kālānalasamadyutiḥ (radiant as the fire of cosmic dissolution), Kapardinī (with matted locks), Karāḷāsyā (terrifying-faced), Karuṇāmṛtasāgarā (ocean of the nectar of compassion).

Names 14–21: Kṛpāmayī (filled with compassion), Kṛpādhārā (sustainer of all grace), Kṛpāpārā (the ultimate grace), Kṛpāgamā (accessible through grace), Kṛśānuḥ (slender and fire-bright), Kapilā (golden-brown), Kṛṣṇā (the dark one), Kṛṣṇānandavivardhinī (who increases the bliss of Kṛṣṇa's devotees).

Names 22–27: Kālarātriḥ (the Night of cosmic Time), Kāmarūpā (of any desired form), Kāmapāśavimōchinī (liberator from the noose of desire), Kādambinī (dark as a raincloud), Kaḷādhārā (sustainer of all arts), Kalikalmaṣanāśinī (destroyer of the taints of the Kali age).

Names 28–31: Kumārīpūjanaprītā (delighted by the worship of virgin girls/kumārīs), Kumārīpūjakālayā (she whose temple is the sanctuary of kumārī worshippers), Kumārībhōjanānandā (who rejoices when young girls are lovingly fed), Kumārīrūpadhāriṇī (who assumes the form of the pure virgin girl).

Names 32–35: Kadambavanasañchārā (who roams through the fragrant kadamba forest), Kadambavanavāsinī (who dwells in the kadamba grove), Kadambapuṣpasantōṣā (satisfied and pleased by kadamba flower offerings), Kadambapuṣpamālinī (garlanded with kadamba blossoms).

Names 36–40: Kiśōrī (the eternally young girl), Kalakaṇṭhā (sweet-throated), Kalanādaninādinī (who resounds with melodious sounds of music and sacred syllables), Kādambarīpānaratā (absorbed in drinking the divine kādambarī wine), Kādambarīpriyā (who loves kādambarī).

Names 41–46: Kapālapātraniratā (ever intent upon the skull-cup), Kaṅkālamālyadhāriṇī (wearing a garland of bones and skulls), Kamalāsanasantuṣṭā (pleased when seated on a lotus throne), Kamalāsanavāsinī (dwelling on the lotus seat).

Names 47–51: Kamalālayamadhyasthā (dwelling in the center of the lotus abode), Kamalāmōdamōdinī (who rejoices in the fragrance of lotuses), Kalahaṃsagatiḥ (moving with the graceful gait of the sacred swan), Klaibyanāśinī (destroyer of weakness and impotence), Kāmarūpiṇī (who assumes whatever form is desired).

Names 52–57: Kāmarūpakṛtāvāsā (who has made Kāmarūpa/Assam her divine abode), Kāmapīṭhavilāsinī (who sports in the sacred Kāmapīṭha), Kamanīyā (the beautiful, the lovable), Kalpalatā (the celestial wish-creeper), Kamanīyavibhūṣaṇā (adorned with lovely ornaments).

Names 58–63: Kamanīyaguṇārādhyā (worshipped through her lovely divine qualities), Kōmalāṅgī (soft and tender of limb), Kṛśōdarī (slender-waisted), Kāraṇāmṛtasantōṣā (satisfied by the nectar of the primordial cause), Kāraṇānandasiddhidā (who grants the perfection of primordial bliss).

Names 64–69: Kāraṇānandajāpēṣṭā (who desires japa of the primordial bliss mantra), Kāraṇārchanaharṣitā (delighted by primordial ritual worship), Kāraṇārṇavasammagnā (immersed in the primordial cosmic ocean), Kāraṇavratapālinī (observer of the supreme primordial vow).

Names 70–75: Kastūrīsaurabhāmōdā (fragrant with the perfume of musk), Kastūrītilakōjjvalā (radiant with a musk-mark on her brow), Kastūrīpūjanaratā (delighting in worship offered with musk), Kastūrīpūjakapriyā (dear to those who offer musk in worship).

Names 76–81: Kastūrīdāhajananī (who generates the sacred burning of musk-incense), Kastūrīmṛgatōṣiṇī (who pleases the musk deer), Kastūrībhōjanaprītā (pleased by musk-food offerings), Karpūrāmōdamōditā (delighted by the fragrance of camphor).

Names 82–87: Karpūramālābharaṇā (adorned with camphor garlands), Karpūrachandanōkṣitā (anointed with camphor and sandalwood), Karpūrakāraṇāhlādā (who delights in the primordial cause of camphor), Karpūrāmṛtapāyinī (who drinks the nectar of camphor).

Names 88–93: Karpūrasāgarasnātā (who has bathed in an ocean of camphor), Karpūrasāgarālayā (whose abode is the camphor ocean), Kūrchabījajapaprītā (pleased by japa of the Kūrcha bīja mantra), Kūrchajāpaparāyaṇā (wholly devoted to japa of the Kūrcha mantra).

Names 94–99: Kulīnā (noble of lineage), Kaulikārādhyā (worshipped by the initiated Kaula practitioners), Kaulikapriyakāriṇī (who does what is dear to the Kaulas), Kulāchārā (who follows and upholds the Kula path), Kautukinī (playful and curious), Kulamārgapradarśinī (who shows the sacred Kula path to seekers).

Names 100–105: Kāśīśvarī (sovereign of Kāśī/Vārāṇasī), Kaṣṭahartrī (remover of all suffering), Kāśīśavaradāyinī (who bestows boons at Kāśī), Kāśīśvarakṛtāmōdā (who delights with the lord of Kāśī), Kāśīśvaramanōramā (the heart's delight of the lord of Kāśī).

Names 106–109 (and closing epithets): Kalamañjīracharaṇā (whose feet are adorned with melodious anklets), Kvaṇatkāñchīvibhūṣaṇā (adorned with a tinkling golden girdle), Kāñchanādrikṛtāgārā (whose home is the golden mountain), Kāñchanāchalakaumudī (the moonlight of the golden mountain).

Closing names of the 108: Kāmabījajapānandā (who rejoices in japa of the Kāma-bīja mantra), Kāmabījasvarūpiṇī (whose very form is the Kāma-bīja), Kumatighnī (destroyer of evil minds), Kulīnārtināśinī (destroyer of the suffering of noble souls), Kulakāminī (the beloved of the Kula community).

Summary verse: Krīṃ Hrīṃ Śrīṃ — by these three powerful mantra-syllables: Kālakaṇṭakaghātinī (destroyer of the afflictions of Time/death). Thus have been proclaimed the hundred glorious names of Ādyā Kāḷikā.

Phalaśruti — Verse 1: This [hymn] is composed of letters of the Ka-group, embodying the very nature and form of Kāḷī. Whoever recites it with mind devoted to Kāḷikā at the time of worship —

Verse 2: — quickly attains mantra-siddhi; Kāḷī becomes pleased with that person. By the instruction of one's teacher alone, that person gains intellect and wisdom.

Verse 3: One becomes wealthy, renowned, generous, and filled with compassion. The sādhaka rejoices on earth with the happiness of sons, grandsons, and all prosperity.

Verse 4: On the dark night of a Tuesday, at the time of the auspicious pañchaka — having worshipped Mahākāḷī, the primordial Goddess, sovereign of the three worlds —

Verse 5: — having recited these hundred names, one becomes one with Kāḷī herself. There is nothing unattainable for such a person in all three worlds.

Verse 6: In learning one becomes like the very lord of speech; in wealth, a lord of riches. In depth one becomes like the ocean; in strength, like the wind itself.

Verse 7: Hard to look upon directly, like the blazing sun — yet auspicious to behold, like the moon. Beautiful as Kāma (the god of love) in bodily form — one who captivates the hearts of all.

Verse 8: One attains victory everywhere by the grace of this stotram. Whatever desire one holds in mind when one recites this stotram —

Verse 9: — that very desire is obtained through the grace of Śrīmad Ādyā. In battle, in the royal court, in gambling, in disputes, in life-threatening danger —

Verse 10: — when seized by brigands, when a village burns, when surrounded by lions and tigers; in the wilderness, in desert crossings, in mountain passes, or when threatened by the planet Saturn —

Verse 11: — in burning fever, in chronic illness, in the midst of serious diseases; in childhood ailments (graha rōga), and in the seeing of evil dreams —

Verse 12: — in perilous floodwaters, or on a ship tossed by storm: meditating upon the supreme Māyā — the primordial Kāḷī, the transcendent Supreme —

Verse 13: — whoever recites these hundred names with firm devotion, O Goddess, shall be freed from all calamities. This is truth — there is no doubt.

Verse 14: For that person there is no fear from sin, nor fear from disease anywhere. That person attains victory in all situations and is never defeated.

Verse 15: At the mere sight of that person, all afflictions flee. Such a person becomes a speaker of all scriptures and an enjoyer of all prosperity.

Verse 16: Such a person fulfills all caste duties and becomes the lord of their kinsmen. Sarasvatī (the Goddess of speech) dwells upon their lips; Lakṣmī dwells steadfastly in their home.

Verse 17: All people bow with reverence at that person's very name. At that person's gaze, the eight great siddhis (Aṇimā and the rest) become as trivial as a blade of grass.

Verse 18: This śatanāma is known as the [hymn embodying the] form of Ādyā Kāḷī. One hundred and eight recitations of it constitute the puraścharaṇā (preparatory rite).

Verse 19: The stotram endowed with puraścharaṇā grants all desired fruits. This hymn of a hundred names, embodying the form of Ādyā Kāḷī —

Verse 20: — whoever recites, teaches, hears, or causes others to hear it shall be freed from all sins and shall attain union with Brahman (brahmasāyujya).