Name 796 of the Lalita Sahasranama refers to the Goddess’s power to assume any form at will.
Name 865 of Lalita Sahasranama explains why the Supreme Goddess takes on so many forms: She is Lilavigrahadharini, She Who Assumes Many Glorious Forms for the Sake of Play.
The Dhyana Shlokas of Lalita Sahasranama set forth the primary forms of the Supreme Goddess Lalita:
1. Mother Ambika’s resplendent, vermillion-red body with three eyes, wearing a sparkling crown of rubies studded with the crescent moon, Her face smiling sweetly, with Her large breasts brimming with motherly love, one hand holding a jeweled cup brimming with mead, and the other twirling a red lotus which is encircled by bees, and with Her crimson feet resting on a golden jar filled with jewels. This same form is also specifically referenced by name 243.
2. The Mother’s beautiful form now radiating a golden hue, with a face beaming with joy, large eyes soft and elongated like lotus petals, sitting in a lotus flower, dressed in yellow silk and resplendent with ornaments, playing with a golden lotus in Her hand, perfect in every limb, worshipped by bowing devotees and giving refuge, the embodiment of the sacred knowledge of Shri Vidya, the embodiment of peace, the object of worship by all the Devas, bestowing all riches upon us all.
3. Her form with the beauty of the hibiscus flower, wearing a red garland and sparkling ornaments, with red saffron smeared all over Her body, shining with a mark of musk on Her forehead whose fragrance is attracting the bees, holding in Her hands a bow and arrow, a lasso and a hooked goad, and smiling gently, throwing sweet glances around and beguiling everyone.
4. The glorious red form of the Great Goddess which is one with the sadhaka themselves, rosy like the dawn, surrounded by the golden rays from the eight Divine Siddhi powers, holding the lasso, the goad, the sugarcane bow and the flower-arrows, with eyes surging with waves of compassion.
These are the primary forms, and unless otherwise specified, the various names of the Supreme Goddess in the Lalita Sahasranama correspond to these forms. But She also has many secondary forms referenced throughout the Sahasranama. I will give them all according to Lalita Sahasranama itself, the Lalitopakhyana which it often references, and also the Bhashyas by Shri Bhaskararaya, a great scholar of Shri Vidya who composed his commentary in 1785, as well as Narayana Menon, and Prof. K. V. Dev, a fellow disciple of my own Guru Mata Amritanandamayi who composed this Bhashya under her direct guidance; and a few other traditional commentators.
All names that I do not specifically reference – 499 of the 1000 names, if I have counted correctly – correspond generally to the Dhyana Shloka forms or to no particular form. I will mention only those 501 names which refer to particular other forms.
Names 12, 248, 560, 766, 891, and 964 refer to the Dhyana Shloka forms 1, 3, and 4 (not the golden form).
Names 585 and 596 refers to Dhyana Shloka form 2, the embodiment of Shri Vidya, shining like the Sun.
Name 1, Shrimata, is interpreted many ways by various commentators - those mentioned above as well as Vimarshananandanatha, Vidyaranya Muni, and Bhattanarayana. It refers to the Dhyana Shloka forms as well as to Lakshmi, Sarasvati, the Earth, tribe, victory, beauty, ornament, high position, royal grandeur, intellect, antidote, the Primal Pulse, the Cause of the universe, the Mother of the Vedas, also Veda Vyasa, and the Shri Chakra itself.
Name 2 refers to the Dhyana Shloka forms as well as to words and their meaning, the union of Shiva-Shakti, and to the Self.
Name 4 refers to the form of the Supreme Goddess which arises from the pure consciousness of the sadhaka in tapasya, burning away ignorance with the fire of knowledge, and also the form which manifested in glory from the Homa Kunda in the Lalitopakhyana, when the Devas led by Indra evoked Her to save them from Bhandasura. This is the same form described in Dhyana Shlokas 3 and 4. This same form is also referred to by names 8–11, 13–51, 231, 232, and 810. Names 13–46 describe this form in detail from head to foot as She rose from the Homa Kunda slowly, head-first. Then in Name 47 it describes how the same form, having fully emerged from the Homa Kunda, begins to move about.
Name 25 has a secret double meaning, also referring to Her form as a set of thirty-two Tantrik rituals prescribed for a brahmin during worship.
Name 6 refers to the “full brightness” form of the Supreme Goddess, bright as a thousand rising suns, impossible for us to look at.
Name 52 refers to the Supreme Goddess sitting in the lap of Shiva; it also symbolically refers to Devi residing in the Self beyond sankalpa and vikalpa.
Names 245, 787, 875, 976, 978, 986, and 996 refer to the Supreme Goddess who abides in the Shri Chakra in various specific forms in certain places.
Names 55–58, 60, 249, 250, 297, 380, and 947 refer to the form of the Supreme Goddess which dwells in her Chintamani mansion in the wondrous city of Saubhagyapura which is located on the middle peak of Sumeru Mountain, as well as in the central Bindu of the Shri Chakra, and in the Sahasrara Chakra in the human head.
Name 59, Mahapadmatavisanstha, She Who Resides in the Great Lotus Forest, is a reference to the Sahasrara Chakra, as are names 94, 578, and 582. Similarly name 61, Sudhasagaramadhyastha, She Who Resides in the Center of the Ocean of Nectar, is a reference to the Bindu at the center of the Shri Chakra, as is name 895. And again similarly, name 240, Chandramandalamadhyaga, She Who Resides in the Center of the Moon’s Circle, refers to the Chandramandala in the Shri Chakra, the pericarp of the Sahasrara; so do names 592 and 612. And likewise name 275, Bhanumandalamadhyastha, She Who Abides at the Center of the Sun’s Circle, is a reference to the Anahata Chakra, as is name 715.
Similarly, name 340, Vilasini, refers to She who resides hidden in Vila, which is in the Brahmarandhra within the Thousand-Petaled Lotus, where She merges with Sadashiva in play. She dwells herein accompanied by crores of Rudras. And again, name 863 refers to Her overflowing with pleasure in the mahamaithuna, the great sexual union with Kameshvara (Shiva) in the pericarp-chamber of the thousand-petaled lotus.
Names 431-433 and 576 refer to the Goddess in Her inebriated/intoxicated form, with Her face beautifully flushed and eyes reddened attractively, rolling in ecstasy and half-closed, in overwhelming internal bliss. Similarly name 575 refers to the Goddess who is languid from drinking wine and who is not eager for anything; the wine mentioned here is the ambrosia that overflows from the Chandramandala in the Agnya Chakra.
Names 475-484 refer to the Goddess in the form of Dakini Devi who resides in the center of the Vishuddhi Chakra, slightly red in color like the patala flower (trumpet flower), three-eyed (the sun, moon, and fire; also past, present and future), bearing the skull-headed club, the sword, the trident, and a large elephant skin in Her four hands, with one face, striking fear into living beings bound by worldly existence, always fond of payasa (sweet milk pudding), presiding over the organ of touch (the skin), surrounded by sixteen Shakti deities (with specific names and powers which I will not list here) and worshipped by warriors.
Names 485-494 refer to the Goddess in the form of Rakini Devi who resides in the center of the twelve-petaled Anahata (heart) lotus, the bestower of wishes, eternally sixteen years of age, with two faces each with three eyes and protruding shining tusks, black in color, holding a disc, a trident, a skull, and a drum in Her four hands, presiding over blood in the bodies of living beings, served by Kalaratri and eleven other attendants, wearing garlands of Rudraksha beads and other things, fond of food offerings containing ghee, oil, and fats, and worshipped by advanced Yogis.
Names 495-503 refer to the Goddess in the form of Lakini Yogini who resides in the ten-petaled lotus in the Manipuraka Chakra, three-faced, bloodred in color, holding a spear, lightning bolt, rod, and Abhaya Mudra, most terrible, attended by Damari and nine other Shaktis, inspiring fear in the ignorant, presiding over the flesh in living bodies, fond of sweet foods such as rice with raw sugar, and doing good to all, bestowing happiness in this life and beyond to Her devotees, compassionate and bountiful.
Names 504-513 refer to the Goddess in the form of Kakini Yogini who resides in the six-petaled lotus in the Svadhishthana, with four faces (embodying the four Vedas) each three-eyed, holding a trident, lasso, skull, and Abhaya Mudra, ever proud of Her weapons and Her captivating beauty, presiding over the lymph and fat in living bodies, attended by Bandini and five other Shaktis, yellow in complexion, fond of honey and of food mixed with curd, giver of desires.
Names 514-520 refer to the Goddess in the form of Sakini Yogini who resides in the lotus in the Muladhara surrounded by four Amrita Shaktis such as the gentle Varada and Sarasvati, with five faces each three-eyed, smoke-colored, presiding over the bones in living beings, holding a goad, lotus, book, and Gnyana Mudra, fond of eating mudga lentils and intoxicated with mead.
Names 521-527, and also 593, refer to the Goddess in the form of the Hakini Yogini who resides in the two-petaled Bindu lotus in the Agnya Chakra between the eyebrows, moon-white in color, with Gnyana Mudra, drum, lotus, Rudrakasha mala and skull, with six faces each three-eyed, attended by Hamsavati and Kshamavati Shaktis, fond of food seasoned with turmeric, presiding over the marrow, and bestowing good on all. Name 905 also refers to She who is seated in the Agnya Chakra which corresponds to the Sarvanandamaya Chakra in the Shri Chakra.
Name 594 refers to the Devi who sits at the dazzling rainbow half-moon above the forehead, above the Ardhamatra Bindu.
Names 528-534 refer to the Goddess in the form of Yakini Yogini who resides in the pericarp of the thousand-petaled lotus in the Brahmarandhra above the Agnyachakra, presiding over the reproductive fluids, armed with all weapons in her innumerable hands, facing all directions at once, attended by all the Matrika Shaktis of the Sanskrit alphabet, shining in all colors (but primarily light red, dark red, black, and yellow), who happily accepts offerings of any and all sorts of food, and devoted to the Supreme Shiva.
Name 775, Merunilaya, has various levels of meaning. It refers to She who resides on Sumeru Mountain. But in Tantra, Merudanda also refers to the human spine; Meruprastara is one of the three modes of Shri Chakra worship; and Meru is the name of a nine-syllabled Mantra in Gnanarnava. So this refers to the Otherworldly mountain as well as to the Shri Chakra and the human body.
Name 62, Kamakshi or She Whose Eyes Awaken Desire, refers to all the Dhyana Shloka forms but also the commentators give it as She Whose Eyes are Sarasvati and Lakshmi.
Similarly name 313 refers to Her as both Lakshmi and Sarasvati.
Names 117, 127, 210, 278, 319, 466, 670, 689, 690, 692, 886, and 957 refer to the Supreme Goddess in the form of Maha Lakshmi.
Name 298, Narayani, can refer to various forms: to the sister of Vishnu; to Lakshmi; and to Devi in the form of Vishnu himself. Name 892, Vaishnavi, is similar. Name 893 explicitly refers to Her in the form of Vishnu.
Name 280’s outer meaning refers to the Goddess in the form of Krishna’s sister Yogamaya who took birth from Yashoda; but secretly this name’s true purpose is to encode some Bija Mantras.
Similarly name 339 refers to the Goddess in the form of Vishnumaya/Yogamaya.
Name 450 refers to the Goddess in several forms: the sacred cow Nandini, Ganga, and Vishnumaya/Yogamaya.
Name 460 refers to the Goddess in the forms of Ganga and Durga.
Name 190 refers to the Supreme Goddess in the form of Durga. Similarly name 556 refers to the Supreme Goddess in the form of Durga Katyayani.
Name 3 refers to the lion-riding form of the Goddess, but according to the esoteric text Gnyanarnava it also secretly refers to Her as the presiding deity of eight secret Singhasana Bhairavi Mantras. Similarly name 405 refers to an episode from the Devi Mahatmyam, in which the Goddess was in the form of Ambika/Chandi; and name 755 is Chandika.
Names 694, 718, 829, and 955 refers to the Supreme Goddess in the form of the Earth; name 718 also refers to Her in the form of the waters of the sacred river Mahi.
Name 295 is given many interpretations by commentators, as referring to Sarasvati, the Earth, the embodiment of the Shaktis of Iccha, Gnyana, and Kriya, night, sleep, and Maya.
Name 658 also refers to Her as the embodiment of the Shaktis of Iccha, Gnyana, and Kriya.
Names 337, 338, 420, 421, and 699 refer to the Supreme Goddess in the form of Sarasvati or Gayatri Mata/Savitri Devi.
Similarly names 350, 538, 640, 675, and 704 refer to the Goddess in the form of Sarasvati.
Name 678 refers to the Goddess in the form of language itself. Name 821 refers to the Goddess as Brahmani.
Names 65–84, 679, 788, and 827 refer to the martial form of Lalita and Her army of Shaktis, in Her war against Bhandasura, and also to certain Lilas in the battle, and Divine Astra weapons. Her various Shaktis are full of symbolic Tantrik meanings as well, many of them referring to specific Shrividya Mantras and so on. She also manifests Ganesha and the Dashavataras of Vishnu in these names, following the full account of the battle in the Lalitopakhyana.
Names 85–90, 227, 472, 587, 588, 597, 630, 879, and 983 refer to Devi’s subtle body, not anthropomorphically but as comprised of specific sequences of Bija Mantras, making up the internal anatomy of the Kundalini Shakti.
Name 93, according to Bhaskararaya, refers to the Supreme Goddess in the form of knowledge itself. It also refers to her forms as the object of worship in each home, tribe, village, city, and forest by those who are devoted to Shakti.
Names 95-111, 143, and 381 refer to the Supreme Goddess residing within the sadhaka in the form of the Kundalini Shakti, as does name 440 specifically when coiled at rest in the Muladhara. Similarly names 303, 372, 595, and 609 refer to her abiding in the heart of Her devotee.
Name 984 refers to the Supreme Goddess in the form of the three Gunas.
Name 113 refers to the Supreme Goddess beyond all imaginable forms; similarly name 554 refers to the Goddess in a form beyond the reach of thought. Names 132-140, 145, 147, 151, 300, 363, 398, 418, 425, 467, 623, 645, 649, 650, 659, 665, 789, and 814 refer to the Supreme Goddess as formless, Nirguna. Names 203, 400, 701, and 702 refer to the Supreme Goddess as pervading all things, and names 395 and 617 as the universal Self. Name 399 refers to the Goddess as both formless and with form. Name 401 refers to Her as having all forms; names 666 and 824 are similar. Name 573 refers to the Goddess in the form of the Supreme End, the Supreme Abidance, the Final Rest, which is Moksha, the knowledge of the Self, eternal establishment in nondual experience. Similarly name 574 refers to Her in the form of pure, condensed knowledge, the uniform Consciousness of Brahman with no trace of avidya. Name 646 refers to Her in the form of Existence and Bliss; name 700 refers to Her in the form of Existence, Consciousness, and Bliss. Name 791 very similarly refers to Her in the form of Existence, Knowledge, and Bliss. Name 818 refers to Her in the form of Existence/Truth.
Name 782 refers to Devi as the transcendental ether, as the Supreme Brahman Itself, as the space within the heart, and a certain place inside the head, above the forehead next to the top front portion of the skull, only two fingers’ width deep. Name 855 is similar.
Name 784 refers to the Goddess in the form of Prana, life-breath.
Name 806 refers to Devi as the Supreme Light, and also in the form of a certain Mantra from Dakshinamurti Sanhita.
Names 116 and 345 refers to the Supreme Goddess in the form of Bhadrakali; 345 specifically to Bhadrakali who was enraged but calmed by seeing Shiva in the form of an infant, which awakened Her motherly side.
Name 751 refers to the Supreme Goddess in the form of Mahakali.
Names 752, 753, and 756 refer to the Supreme Goddess in the form of Chamunda.
Name 122 refers to the Supreme Goddess in the form of an eight-year-old girl.
Name 124 refers to the Supreme Goddess as the wife of Shiva’s form Sharva, the Earth.
Names 598, 600, and 820 refer to the Supreme Goddess in the form of Sati, first wife of Shiva.
Names 130, 246, 442, 464, 578, 582, 606, 633, 634, 706, 719, 754, and 773 refer to the Supreme Goddess in the form of Uma/Parvati, daughter of Himavat.
Name 956 can refer to either Parvati or Sita.
Name 635 refers to the Supreme Goddess in the form of Gauri.
Name 584 refers to the Goddess in the form of the Vanadurga (Forest Durga) Mantra, which is known as Mahavidya, the Great Knowledge.
Name 204 refers to the Supreme Goddess in the form of all Mantras.
Name 205 and 228 refer to the Supreme Goddess in the form of all Yantras.
Names 206 refers to the Supreme Goddess in the form of all Tantras.
Names 539 and 872 refer to the Goddess in the form of the Vedas.
Name 540 refers to the Goddess in the form of the Smriti texts and memory.
Name 705 refers to the Goddess in the form of all the Shastras: the four Vedas are Her outgoing breath; the great Mantras Her ‘I’-sense; poetry, drama, and rhetoric Her sweet words; Sarasvati Her tongue; the six Vedangas Her cheeks; Mimamsa, Nyaya, all the Puranas and Dharmashastras from the top of Her throat; Ayurveda and Dhanurveda from the middle of Her throat; the sixty-four arts from the bottom of Her throat; Kama Shastra from her shoulders; the Tantras from Her limbs.
Name 207 is interpreted by commentators as referencing various forms: Shiva’s own Shakti, the state of meditative Oneness in Samadhi, and a specific Marma point on the body.
Names 215, 703, and 716 refer to the Supreme Goddess in the form of Mahamaya, the Great Illusion.
Names 236 and 327 refer to the Supreme Goddess in the form of the Sixty-Four Arts.
Names 238 and 239 refer to the Supreme Goddess in the form of the Shrividya worship itself.
Names 251, 362, 364, 416, 417, 445, and 728 refer to the Supreme Goddess in the form of consciousness/intelligence itself.
Name 549 refers to the Goddess in the form of knowledge, specifically the knowledge of the Self that leads to Moksha. So do names 583, 584, and 644. Name 981 refers to the Goddess in the form of both knowledge and the known.
Name 402 refers to the Goddess in the form of both knowledge and ignorance/Maya.
Name 537 refers to the Goddess in the form of ignorance (though Durgacharya disagreed with this reading, differing from other commentators).
Name 661 refers to the Goddess in the forms of both being and non-being; that which is and that which is not but may only seem to be. Name 757 is similar, referring to the Goddess in the form of the individuated self and the universal Self, though also referring to Devi in the form of syllables. Name 790 is also similar, though it also refers to Her in the form of a specific Mantra.
Name 781 refers to the Goddess in the form of the indwelling Self.
Name 252 refers to the Goddess in the form of Supreme Bliss.
Names 572 and 615 refers to the Goddess in the form of Adi Parashakti, the Original Supreme Power.
Name 253 refers to the Goddess in the form of all the jivas that pervade the universe. Similarly name 257 refers to the Goddess in the form of the jiva in the waking state of consciousness, names 258 and 259 in the dreaming state, 260 and 261 in the deep sleep state, and 262 in the fourth state of Transcendental Consciousness.
Name 254 refers to the Goddess in the form of meditation, the meditator, and the object of meditation.
Name 299 refers to the Goddess in the form of sound – the Aumkara and Nadabindu. Similarly name 901 refers to the Goddess in the form of the primal sound, Nadabrahman.
Name 301 refers to the Goddess in the form of the Hrimkara.
Names 366-371 refer to the Goddess as the manifestation of Shabda Brahman in the pindadanda or individual body, as it takes the form of the motionless Kundalini and then stirs into motion and rises up the Sushumna.
Name 548 refers to the Goddess in the form of reflection (as in, reflection of light), a reflected flash or throb in consciousness which leads to the cycle of creation and the arising of forms through the power of Word or Shabda Brahman manifesting.
Names 282-284, 778, 780, and 942 refer to the Goddess in Her cosmic Virat form with a thousand heads, a thousand feet, etc., encompassing the whole universe.
Names 256, 813, and 830 refer to the Goddess in the form of the universe itself.
Names 341 and 419 refers to the Goddess in the form of all physical matter. Similarly name 949 refers to the Goddess in the form of the five elements.
Name 662, Ashtamurtih, refers to the Goddess in eight forms. Commentators vary on which eight forms this references. The source closest to Shakta Dharma, Shaktirahasya, gives Her eight forms as the five elements plus the Sun, the Moon, and the eighth is either the jivatman, Heaven, or the Yajamana. This bears close resemblance to the Bhagavad Gita 7.4.
Name 883 refers to the Goddess in the form of the Yajamana.
Name 808 refers to Devi in the form of subatomic particles.
Names 637 and 638 refers to the Goddess with the whole universe in Her womb; the Goddess pregnant with the universe and with Mantras respectively.
Names 264 and 265 refer to the Goddess in the form of Brahma.
Name 266 has a double meaning, referring to the Goddess in the form of Vishnu and also Mahamaya. Name 267 refers to the Goddess in the form of Govinda. Name 838 refers to the Goddess in the form of Mukunda (Vishnu) as well as a certain sacred gem in the treasury of Kubera.
Name 53 refers to the Supreme Goddess as the female form of Shiva.
Names 268 and 269 refer to the Goddess in the form of Rudra.
Name 272 refers to the Goddess in the form of Sadashiva.
Likewise name 407 refers to the Goddess in the form of Shiva.
Name 725 refers to the Goddess in the form of Dakshinamurti.
Name 273 is a very esoteric reference to the Goddess as a certain aspect of Shiva.
Name 276 refers to the Goddess in the form of Bhairavi.
Name 785 refers to the Goddess in the form of Chaya Bhairavi who presides over the reflection of light which enables us to see objects.
Name 293, among other non-form-based associations, refers to the Goddess in the form of a Nagini.
Name 294 refers to the Goddess as Bhuvaneshvari.
Name 315 refers to the Goddess in the form of Rati Devi, the wife of Kamadeva.
Names 322 and 712 refer to the Goddess in the form of Kamakala, the visible (red) and invisible forms of the loving union of Shiva and Shakti as Vishnu’s sister.
Name 325 refers to the Goddess as the root or seed of the world, the food for life’s continued existence, and also in the form of rainclouds.
Name 669 refers to the Goddess in the form of Annapurna.
Name 833 refers to the Goddess’s forms in the fifty Shakti Pithas - specifically, these ones:
Name 346 refers to a specific deity-form known in a sacred place in Kashmir. Similarly name 347 refers to the deity at a specific holy place, a sacred hill in Odisha (referenced identically in both Matsya and Padma Puranas), and name 351 to another such. Name 360 refers to the local deity-form of the Goddess worshiped in the area of Kanchi, and also to a tree. Name 376 refers to the form who is worshipped at Kamarupa, one of the four primary Shakti Pithas, corresponding to
Muladhara Chakra - this is the famous Kamakhya Devi.
Name 376 refers to the Vamadevi form worshipped at Purnagiri Pitha, corresponding to Anahata.
Name 378 refers to the Jyeshthadevi form worshipped in the Jalandhara Pitha, corresponding to the Vishuddi Chakra, where Devi resides as Vishnumukhi, the embodiment of Shabda Brahman, identically attested in Matsya and Padma Puranas. Name 379 refers to the Raudridevi form worshipped at Odyana Pitha, corresponding to Agnya Chakra. Name 468 refers to the Goddess in the form of Vajreshvari, the deity of the river Vajramayi which flows within the Shri Chakra, also the deity of Jalandhara Pitha. Name 377 refers to Devi in the form of the Yogini deity worshipped on Varaha Mountain, also attested by the same name in the Shakti Pithas list in Matsya Purana.
Name 336 refers to the Goddess in the form of Vindhyavasini.
Name 577 refers to the Goddess in the form of the letters of the Sanskrit alphabet. Name 457 does so too, as well as the deity of the Kayavarohana Temple, and the Lakshmi Bija Mantra.
Name 850 refers to the Goddess in the form of the letters of the Sanskrit alphabet as well as all the four Varnas, and as all different colors and graceful shapes.
Name 458 refers to the Goddess in the form which resides in the Malaya Mountain, also given in the Shakti Pithas list in Matsya Purana.
Name 471 refers to the Goddess in the form of a famous deity of Kashi, worshipped by Siddhas. Name 936, Vishalakshi, refers to another Devi worshipped in Kashi, also given by the same name in the Shakti Pithas list in Matsya Purana.
Name 793 refers to the Goddess in Her ascetic form with matted hair; as the deity installed in the sacred temple at Chagalanda; and as Her Avatara Mahalasa, wife of Shiva Avatara Mailara.
Name 779 refers to the Devi installed in the temple at Viraja, whose Darshan is said to purify seven generations.
Name 443 refers to the Goddess in the form of contentment in all beings, one of the Shodashamatas, and the deity at Vastreshvara Tirtha.
Name 444, Pushti, refers to the Goddess in the form of nourishment and the deity in Devadaruvana, the Cedar Forest, which is another form of Devi. This same name, Pushti, also appears in the Matsya Mahapurana’s list of 108 Shakti Pithas, also located in Devadaruvana.
Name 446 refers to the Goddess in the form of fortitude in all beings, one of the Shodashamatas, and the deity worshipped in the temple at Pindaraka.
Names 581 and 992 refers to the Goddess in the form of compassion.
Name 730 refers to Devi in the form of pure love.
Name 737 refers to the Goddess in the form of Mukti.
Name 447 refers to the Goddess in the form of tranquility and evenness of mind.
Name 449 refers to the Goddess in the form of effulgence and willpower.
Name 454 refers to the Goddess in the form of love in the hearts of women specifically.
Name 352 refers to the Goddess who resides within all fires, both external and internal mystical fires.
Name 391 refers to the Goddess in the form of the fifteen daily deities Kameshvari, Bhagamalini, Nityaklinna, Bherunda, Vahnivasini, Mahavajreshvari, Shivaduti, Tvarita, Kulasundari, Nitya, Nilapatakini, Vijaya, Sarvamangala, Jvalamalini, Chitra, and as the sixteenth, Tripurasundari presiding over all of them. Various other names also reference these Nitya deities.
Name 459 refers to the Goddess in the form of a Nitya deity who is worshipped as part of Shodashi Mantra worship, and also in the form of a certain musical raga.
Names 392, 406, 589, 861, and 999 refer to the Ardhanarishvara form.
Name 393 refers to the Goddess as the effulgence of the eight Siddhis.
Name 422 refers to the Goddess in the form of Sandhya, the sacred and mysterious principle/phenomenon of “junction” between two things, or twilight.
Name 434 refers to the Goddess with Her whole body smeared with sandalwood paste.
Name 438 refers to the Goddess in the form of Kurukulla.
Name 535 refers to the Goddess in the form of Svaha Devi the Fire Goddess, wife of Agni.
Name 536 refers to the Goddess in the form of Svadha Devi who presides over the ancestors.
Name 559 refers to the Goddess who is relaxing and whose mouth is full chewing betel leaves with lime, nuts, and fragrances. When doing so, She is particularly generous and dexterous in giving Her grace, hence this is held to be an especially desirable form.
Name 562 refers to the Goddess in the form of Mohini.
Name 588 refers to the Goddess in the forms of many trinities: the three parts of the Panchadashakshari Mantra; the Trimurti of Brahma, Vishnu, and Shiva; waking, dreaming, and deep sleep; Svarga, Bhumi, and Patala; Sattva, Rajas, and Tamas; Rik, Yajur, and Saman Mantras. Names 626 and 628 are similar.
Name 603 refers to the Goddess in the form of the Guru; or Nityahridaya interprets it as the Devi who can assume any form at will.
Name 713 refers to the Goddess in the form of all true Gurus.
Name 591 is said by Bhaskararaya to refer to the Goddess in the form of the Guru residing in the Brahmarandhra within the shishya’s head.
Name 605 refers to the Goddess as Gomata the Cow Mother, Surabhi or Kamadhenu, the Wish-Granting Cow.
Name 636 refers to the form of the Goddess that is served by the Gandharvas.
Name 674 refers to the Goddess in the form of a Brahmani and also as a medicinal plant.
Name 707 refers to, but does not describe, a secret form of the Goddess.
Name 717 refers to Devi in the form of the sacred Madhumati River, and also in the form of the Madhuvidya Mantra.
Name 769 refers to the Goddess in the form of Yagnya.
Name 834 refers to Devi as completely naked.
Name 885 refers to Devi as Kubera, who attains identity with Her in worship.
Name 943 refers to the Goddess riding in a vimana.
Name 944 refers to the Devi in the form of Shachi, Queen of Svarga.
Name 948 refers to Devi in the form of Varahi.
Name 965 refers to the Goddess in the form of a child, a little girl.
Name 979 refers to the Goddess in the form of the Gnyana Mudra.
Name 982 refers to the Goddess in the form of the Yoni Mudra.
Those are all of the forms of the Supreme Goddess referenced in the Lalita Sahasranama. This is also a pretty thorough catalogue of all such forms utilized in Shrikula Shakta Dharma.