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As they
started stringing them to make garlands they began increasing in numbers
infinite and in rhymes mellifluous as evidenced by the existence of ashtothara
names and sahasranamavali. And sure their number crosses satasahasra namavali,
if the fertile creative faculty stretched further. There seems some repetition
of the same name in them, but they glorify her with rich connotation and
pertinent allusions. As she alone did accomplish the work and came out unscathed
from every situation it is but natural that her sakti is hailed in different
names at places different too. Has not the very same Mother, manifesting in
different forms and names put an end to the chaos and honoured righteousness
with laurels? The same calamity when reappeared and lead to catastrophic.
condition She alone entered the arena and did what was necessary Hence the
repetition of the same in the namavali masterly composed One illustration. In
the ashtothara, if the word Sambhavi is used to representing the amsa She was
endowed with by Paramasiva, why should that be excluded or deleted in Sahastra
namavali? Both are used to sing in praise of her, due to the astonishing
part
played again. Has not the same person descended at different places on different
occasions? So repetition need not be mistaken as redundant nor inappropriate.
Now see the actual picture. In the list of Chatushaskti - sixty tour yoginis,
the name Varahi finds a place and the same appears in Saptamatrikas. When
adulation is extended to the Mother.
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