The Ashtottara Shatanamavali of Goddess Durga is a classical garland of 108 names used in Devi worship across Smarta and Shakta practice. Each name is recited as a full namaskara — typically Om … Namah — greeting a distinct aspect of the Mother: protector, warrior, cosmic presence, and compassionate parent.
This guide sets out what the text is, why 108 matters, how and when to chant, the 108 names with short meanings, and how the Ashtottara relates to longer recitations such as the Sahasranama.
What the Ashtottara Shatanamavali is
In Sanskrit: ashta (eight), uttara (above), shata (hundred), namavali (garland of names) — one hundred and eight sacred names. The list offers unique epithets of Maa Durga rather than a narrative story. Unlike the Durga Saptashati (Devi Mahatmyam), the devotee does not follow a plot; the devotee names and bows.
Tradition treats each name as a seed of remembrance for ordinary household upasana. When a sukta-based fire rite is prescribed beside name-japa, see the Durga Sukta Homa and the wider homa catalogue.
Why 108 names matter
The count 108 is a complete circuit of japa. A standard mala has 108 beads; classical lists speak of 108 Upanishads; temple and home practice close a full round at that number. One pass through the Ashtottara is therefore framed as one whole act of worship.
Devi-centred puranic streams present name-recitation as primary householder upasana. The Devi Bhagavata tradition holds that even a single name uttered with steady devotion is a sufficient doorway; the 108-name garland simply gives a full, memorable daily set.
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Ashtottara Shatanamavali of Goddess Durga
A clear guide to Durga’s garland of 108 names
The 108 names with meanings
- Durgaayai — the inaccessible one
- Shivaayai — the auspicious; Shiva’s consort
- Mahaadevyai — the great Goddess
- Bhadrakalyai — auspicious Kali
- Ambikaayai — universal mother
In order
- Bathe or wash hands and face; wear clean clothes (often red or yellow)
- Invoke Ganesha briefly — e.g. Om Gam Ganapataye Namah three times
- Light lamp and incense; offer flowers at Devi’s feet
- Recite each name as Om … Namah, one bead per name
- Offer a little water, perform short aarti, and share simple prasad
Keep the voice steady rather than loud. If a name is unfamiliar
Ashtottara, Sahasranama, and priest-led offerings
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How and when to chant
Sincerity of bhava is placed above polished pronunciation, yet a steady method keeps the mind from wandering.
Keep ready: a clean puja space and Durga image or murti; red or orange flowers; a ghee or sesame diya and incense; a 108-bead mala; a small vessel of water.
- Bathe or wash hands and face; wear clean clothes (often red or yellow).
- Invoke Ganesha briefly — e.g. Om Gam Ganapataye Namah three times.
- Light lamp and incense; offer flowers at Devi’s feet.
- Recite each name as Om … Namah, one bead per name, without carelessly crossing the meru.
- Offer a little water, perform short aarti, and share simple prasad.
Face east for morning japa or north when practical; south-facing worship is traditionally avoided. For mala handling and breath in general, see how to chant a mantra correctly. No formal diksha is required for this open stotra.
Preferred windows: both Sharad and Chaitra Navratri; Tuesdays and Fridays; Ashtami and Navami tithis; sunrise (including Brahma muhurta) or sunset; eclipse periods when the lineage intensifies japa. Align the sitting with tithi and Rahu Kalam on the free panchang for your city; Navratri dates are on the festival calendar. Some families read the full garland each Navratri evening; when priest-led protection rites are also chosen, see the protection homa group.
The 108 names with meanings
Form: Om … Namah (e.g. Om Durgaayai Namah). Glossed briefly for chanting with understanding; paddhatis may show small spelling variants.
- Durgaayai — the inaccessible one
- Shivaayai — the auspicious; Shiva’s consort
- Mahaadevyai — the great Goddess
- Bhadrakalyai — auspicious Kali
- Ambikaayai — universal mother
- Jagat-dhaatryai — sustainer of the universe
- Jagat-maatre — mother of the world
- Jaganmayyai — who pervades the world
- Kaalaraatryai — dark night of dissolution
- Mahaakalyai — great goddess of time
- Brahmaanyai — Shakti of Brahma
- Brahma-jananyai — mother of Brahma
- Vishnumaayaayai — Vishnu’s divine maya
- Vishnu-poojitaayai — worshipped by Vishnu
- Maheshwaryai — great goddess of the universe
- Mahaaraatryai — great night of dissolution
- Mahaa-balaayai — of immense strength
- Simhavaahinyai — who rides the lion
- Mahishasura-mardinyai — slayer of Mahishasura
- Saumyaayai — the gentle one
- Saumya-mukhyai — of the calm face
- Vikramaayai — the valiant
- Chandraghantaayai — crescent worn as a bell
- Mahaatapaayai — of great tapas
- Sarvashastra-bhritaayai — bearer of all weapons
- Sarva-daanava-mardinyai — destroyer of demons
- Sarvashaastra-mayaayai — embodiment of scripture
- Satyaayai — absolute truth
- Sarvamangalaayai — all auspiciousness
- Kaushikyai — arisen from Parvati’s sheath
- Krishnajataayai — dark matted locks
- Baalaayai — the eternal young one
- Baalavikramaayai — youthful warrior
- Nityaayai — the everlasting
- Sarva-vidyaayai — goddess of all knowledge
- Sarva-shaktipradaayai — bestower of all powers
- Sarva-vidyaadhidevataayai — deity of learning
- Mahaa-viraayai — the great heroine
- Raksha-kartryai — giver of protection
- Mahaaghora-rupinyai — of the fierce form
- Mahaabalaayai — immeasurable strength
- Mahaavegaayai — of great speed
- Mahaabalaparaakramaayai — supremely courageous
- Mahaarudraayai — great fierce Rudra-form
- Mahaakruddhaayai — wrathful against evil
- Mahaadurgaayai — supremely inaccessible
- Bhayankaryai — terrifying to hostile forces
- Mahaabhayaayai — great dread to adharma
- Tapasvinyai — embodiment of tapas
- Narayanyai — power of Narayana
- Jaladharaayai — who holds the waters
- Jagat-poojyaayai — worshipped by creation
- Jagattraatryai — protector of the universe
- Jagaddhitaayai — for the world’s welfare
- Kamaakshaayai — of enchanting eyes
- Kaama-daayinyai — fulfiller of rightful desire
- Kaamarupinyai — who takes any form
- Pratyangiraayai — who turns back hostility
- Shodashyai — eternal sixteen-year-old
- Tripuraayai — goddess of the three cities
- Tripurasundaryai — beautiful one of three worlds
- Chaamundaayai — slayer of Chanda and Munda
- Chandraayai — cool as the moon
- Chandikaayai — the fierce goddess
- Chandramauleeshwaryai — crowned with the crescent
- Aaryaayai — the noble one
- Katyaayanyai — Katyayani the warrior
- Kanyaayai — eternal virgin goddess
- Kumaaryai — youthful unmarried goddess
- Kumudaayai — lotus-like; bringer of joy
- Nanda-nandinyai — full of bliss
- Sarva-bhuteshu sevitaayai — served by all beings
- Bhavaanyai — consort of Bhava
- Parvatyai — daughter of the mountain
- Shubhaayai — the auspicious
- Jaya-daayinyai — bestower of victory
- Siddhi-daayinyai — giver of accomplishment
- Riddhi-daayinyai — giver of growth
- Kalyaanyai — ever-benevolent
- Ananta-rupinyai — of endless forms
- Ananta-shaktisampannaayai — limitless shakti
- Anaadimyai — without beginning
- Avyayaayai — the imperishable
- Paramaayai — the supreme
- Brahma-shaktaayai — power of Brahman
- Chidaanandaayai — consciousness and bliss
- Sarva-kaama-pradaayinyai — granter of rightful wishes
- Bhakta-priyaayai — dear to devotees
- Bhakta-rakshikaayai — protector of devotees
- Bhakta-vatsalaayai — tender as a mother
- Bhava-bandha-vimochinyai — liberator from bondage
- Paapaharinyai — remover of sin
- Taapaharinyai — remover of anguish
- Rogaharinyai — named remover of disease
- Shatru-nashaayai — destroyer of enemies
- Sarva-vighna-nivaarinyai — remover of obstacles
- Vishwa-vandyaayai — saluted by the universe
- Vishwa-maatre — mother of the universe
- Vishwa-rupinyai — whose form is the cosmos
- Nishkalaayai — without blemish
- Nirvikaaraayai — beyond modification
- Sachchidaananda-rupinyai — existence, consciousness, bliss
Some lineages repeat a few epithets inside longer paddhatis; keep the mala at 108 bows and follow the list you actually use.
Four names contemplated more deeply
Mahishasura-mardini. Recalls Durga’s battle with the buffalo-demon. Inwardly, mahisha is often read as tamas — inertia and ego — so the name is held as a prayer to cut dullness, not as a mythic trophy alone.
Simhavahini. The lion is dharma’s courage under command: mastery of power, not raw force. Classically linked with steadiness before hard decisions.
Bhavabandha-vimochini. She who loosens the bonds of becoming — held by seekers oriented to release from cyclical entanglement.
Katyayani. Warrior form honoured on Navratri’s sixth day in many sampradayas, and remembered in the Bhagavata account of the gopis’ vow. Household custom also turns to her when marriage obstacles are the subject of prayer; the priest-led fire rite is the Katyayani Homa.
Ashtottara, Sahasranama, and priest-led offerings
Ashtottara (108) — daily puja length; often fifteen to twenty minutes; each name a full namaskara.
Durga Sahasranama (1000) — longer; used in extended pujas and special yajnas.
Durga Saptashati / Chandi Path — 700-verse puranic narrative, a different genre.
Durga Chalisa — forty-verse Hindi hymn for simple daily singing.
All are valid paths. When a family wants the names offered in fire with full Vedic procedure — especially across Navratri — ashram priests perform Devi rites including allied recitations such as the Lalita Sahasranama Homa under proper sankalpa, with live telecast. The house does not claim results; it performs the rite as tradition prescribes and as the sankalpa states.
Questions devotees ask
Alamelu Ranganathan covers remedial practice — mantra, japa, charity and the fire rituals prescribed for each graha. She writes what tradition prescribes and no more than that.
