The scriptures teach that attempting to rank or differentiate between the supreme forms of the Goddess is simply an illusion born from spiritual ignorance. For example, the Padma Purāṇa clearly states:
The goddess, full of Krsna, and the highest deity is called Rādhikā. She is of the nature of all beauty and of the nature of Krsna's joy. Therefore, O brāhmaņa, she is called Hladini by the wise. Durgā and others having the three consti- tuents (like Sattva, Rajas, and Tamas) are a part of the croreth portion of her. She is actually Mahālakṣmī, and Krsna is lord Nārāyaņa. O best sage, there is not the slightest difference between the two. She is Durga; Hari is Rudra. Kṛṣņa is Indra; she is Indrāņi. She is Savitri; Hari is Brahmā. She is Dhūmorņā; Hari is Yama. (Padma Purāṇa, Pātāla-Khaṇḍa, Chapter 81, 52b-56a)
Jñānadvīpa, Verse 13 says something similar:
Indeed the one Mahāmāyā is situated by the difference of names. For the delusion of the worlds, therefore one should have an equal mind.
According to the Devī Bhāgavata Purāṇa, the Supreme Auspicious Goddess embodies Viṣṇu’s preserving energy, Brahmā’s creative power, and Śiva’s destructive force. She is beyond all qualities, the Giver of Salvation to all, the complete Prakriti, and her origin does not stem from Brahmā, Viṣṇu, or Maheśa. Ultimately, she is the formless Kūṭastha Caitanya, who takes on countless forms as a divine play to fulfill her devotees’ wishes and uphold the cosmic order.
The Bahvṛca Upaniṣad tells that in the beginning, the Goddess was one and alone, and from Her came the world-egg, giving birth to Brahmā, Viṣṇu, and Rudra. It also says She takes on all forms, like Mahā-Tripura-Sundarī, Bagalā, Mātaṅgī, and Sarasvatī, showing that the one ultimate Truth is the non-dual, supreme Brahman.
While different scriptures name different forms as the Supreme, they all point to the same ultimate reality. In the Lakṣmī Tantra, Mahālakṣmī calls Herself the original source of everything, known as Mahālakṣmī, Caṇḍī, Bhadrakālī, Durgā, Maheśvarī, and Triguṇā. In the Lalitōpākhyāna, it’s said that Tripurāmbikā once created three eggs, which became the homes of the three great Devas and the three Śaktis. From one egg came Gaurī and Viṣṇu; from another came Śrī Lakṣmī and Viriñca; and from the third came Sarasvatī and Śiva.
The one Supreme Goddess manifests Herself through the three Guṇas: Sattva, Rajas, and Tamas. Mahālakṣmī embodies Her Sāttvikī Śakti, Sarasvatī embodies Her Rājasik Śakti, and Mahākālī embodies Her Tāmasik Śakti. These three forms further manifest as the male deities Brahmā, Viṣṇu, and Maheśa, who are responsible for creation, preservation, and destruction. Scriptures also describe how the Goddess expands into seven crore (seventy million) Mahāvidyās, the Navadurgas, the fifty Mātṛkās of the Sanskrit alphabet, and countless other local and universal forms. Mātṛkābhēda Tantra 12.38b-40a says:
"...Therefore, she is the Vaishnavi Lakshmi, the auspicious one who bestows the three goals of life (Dharma, Artha, and Kama). She is the hidden form, the Great Goddess of Wisdom (Mahavidya), the glorious Tripurasundari. She is Shambhavi, the Supreme Illusion, Goddess Tripura, the bestower of ultimate liberation (Moksha). There is indeed only one Mahavidya; it is only the names that are different."
Seeing one Goddess as ‘supreme’ over the others misses the point, as each is a unique and perfect expression of the one Divine Mother who flows through all existence.