Kramastotram

𑆑𑆿𑆬𑆳𑆫𑇀𑆟𑆮𑆳𑆤𑆤𑇀𑆢𑆔𑆤𑆾𑆫𑇀𑆩𑆴𑆫𑆷𑆥𑆳𑆩𑆶𑆤𑇀𑆩𑆼𑆰𑆩𑆼𑆰𑆾𑆨𑆪𑆨𑆳𑆘𑆩𑆤𑇀𑆠𑆂  𑇅
𑆤𑆴𑆬𑆵𑆪𑆠𑆼 𑆤𑆵𑆬𑆑𑆶𑆬𑆳𑆬𑆪𑆼 𑆪𑆳 𑆠𑆳𑆁 𑆱𑆸𑆰𑇀𑆛𑆴𑆑𑆳𑆬𑆵𑆁 𑆱𑆠𑆠𑆁 𑆤𑆩𑆳𑆩𑆴 𑇆𑇑𑇆

कौलार्णवानन्दघनोर्मिरूपामुन्मेषमेषोभयभाजमन्तः  ।
निलीयते नीलकुलालये या तां सृष्टिकालीं सततं नमामि ॥१॥

Kaulārṇavānandaghanormirūpāmunmeṣameṣobhayabhājamantaḥ  |
Nilīyate nīlakulālaye yā tāṃ sṛṣṭikālīṃ satataṃ namāmi || 1 ||

I perpetually (satatam) salute (namāmi) that (tām) Sṛṣṭikālī --the Kālī of Emission-- (sṛṣṭi-kālīm) who (yā) appears as the dense wave of bliss in the ocean of Supreme Consciousness (Kaula) (kaula-ārṇava-ānanda-ghana-urmi-rūpām), and hides (nilīyate) within that stage which embodies objectivity (Kula) (nīla-kula-ālaye…antaḥ), participating there both in revelation and concealment (unmeṣa-meṣa-ubhaya-bhājam). || 1 ||

Sṛṣṭikālī is Sṛṣṭicakram of the stage of objectivity

𑆩𑆲𑆳𑆮𑆴𑆤𑆾𑆢𑆳𑆫𑇀𑆥𑆴𑆠𑆩𑆳𑆠𑆸𑆖𑆑𑇀𑆫𑆮𑆴𑆫𑆼𑆤𑇀𑆢𑇀𑆫𑆑𑆳𑆱𑆸𑆓𑇀𑆫𑆱𑆥𑆳𑆤𑆱𑆑𑇀𑆠𑆳𑆁  𑇅
𑆫𑆑𑇀𑆠𑆵𑆑𑆸𑆠𑆳𑆁 𑆖 𑆥𑇀𑆫𑆬𑆪𑆳𑆠𑇀𑆪𑆪𑆼 𑆠𑆳𑆁 𑆤𑆩𑆳𑆩𑆴 𑆮𑆴𑆯𑇀𑆮𑆳𑆑𑆸𑆠𑆴𑆫𑆑𑇀𑆠𑆑𑆳𑆬𑆵𑆁 𑇆𑇒𑇆

महाविनोदार्पितमातृचक्रविरेन्द्रकासृग्रसपानसक्तां  ।
रक्तीकृतां च प्रलयात्यये तां नमामि विश्वाकृतिरक्तकालीं ॥२॥

Mahāvinodārpitamātṛcakravirendrakāsṛgrasapānasaktāṃ  |
Raktīkṛtāṃ ca pralayātyaye tāṃ namāmi viśvākṛtiraktakālīṃ || 2 ||

I salute (namāmi) that (tām) Raktakālī --the Kālī of Passion-- (…rakta-kālīm) who manifests as desire (for perceiving) (raktī-kṛtām), and (ca) thus devoted to drinking the juice produced by the senses when they offer (reject) subjectivity with great vehemence (while they are extroverted) (mahā-vinoda-arpita-mātṛ-cakra-vira-indrakā-sṛj-rasa-pāna-saktām). While no dissolution manifests, and therefore perception is maintained (pralaya-atyaye), she persists as the shape of the universe (viśva-ākṛti…). || 2 ||

Raktakālī is Sthiticakram of the stage of objectivity

𑆮𑆳𑆘𑆴𑆢𑇀𑆮𑆪𑆱𑇀𑆮𑆵𑆑𑆸𑆠𑆮𑆳𑆠𑆖𑆑𑇀𑆫𑆥𑇀𑆫𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆱𑆁𑆔𑆛𑇀𑆛𑆓𑆩𑆳𑆓𑆩𑆱𑇀𑆡𑆳𑆁  𑇅
𑆯𑆶𑆖𑆴𑆫𑇀𑆪𑆪𑆳𑆱𑇀𑆠𑆁 𑆓𑆩𑆴𑆠𑆾’𑆫𑇀𑆖𑆴𑆰𑆳 𑆠𑆳𑆁 𑆯𑆳𑆤𑇀𑆠𑆳𑆁 𑆤𑆩𑆳𑆩𑆴 𑆱𑇀𑆡𑆴𑆠𑆴𑆤𑆳𑆯𑆑𑆳𑆬𑆵𑆁 𑇆𑇓𑇆

वाजिद्वयस्वीकृतवातचक्रप्रक्रान्तसंघट्टगमागमस्थां  ।
शुचिर्ययास्तं गमितो’र्चिषा तां शान्तां नमामि स्थितिनाशकालीं ॥३॥

Vājidvayasvīkṛtavātacakraprakrāntasaṃghaṭṭagamāgamasthāṃ  |
Śuciryayāstaṃ gamito’rciṣā tāṃ śāntāṃ namāmi sthitināśakālīṃ || 3 ||

I salute (namāmi) that (tām) peaceful (śāntām) Sthitināśakālī --the Kālī who devours the previously maintained form of the universe-- (sthiti-nāśa-kālīm) who is standing withing the coming and going of the friction set in motion by the wheel of winds, moving through the nostrils (vāji-dvaya-svī-kṛta-vāta-cakra-prakrānta-saṃghaṭṭa-gama-āgama-sthām). Objective manifestation is consumed (śuciḥ) by this (yayā) flame (created by this friction) (arciṣā), and thus it returns to one’s true home (gamitaḥ…astam). || 3 ||

Sthitināśakālī is Saṃhāracakram of the stage of objectivity

𑆱𑆫𑇀𑆮𑆳𑆫𑇀𑆡𑆱𑆁𑆑𑆫𑇀𑆰𑆟𑆱𑆁𑆪𑆩𑆱𑇀𑆪 𑆪𑆩𑆱𑇀𑆪 𑆪𑆤𑇀𑆠𑆶𑆫𑇀𑆘𑆓𑆠𑆾 𑆪𑆩𑆳𑆪  𑇅
𑆮𑆥𑆶𑆫𑇀𑆩𑆲𑆳𑆓𑇀𑆫𑆳𑆱𑆮𑆴𑆬𑆳𑆱𑆫𑆳𑆓𑆳𑆠𑇀𑆱𑆁𑆑𑆫𑇀𑆰𑆪𑆤𑇀𑆠𑆵𑆁 𑆥𑇀𑆫𑆟𑆩𑆳𑆩𑆴 𑆑𑆳𑆬𑆵𑆁 𑇆𑇔𑇆

सर्वार्थसंकर्षणसंयमस्य यमस्य यन्तुर्जगतो यमाय  ।
वपुर्महाग्रासविलासरागात्संकर्षयन्तीं प्रणमामि कालीं ॥४॥

Sarvārthasaṃkarṣaṇasaṃyamasya yamasya yanturjagato yamāya  |
Vapurmahāgrāsavilāsarāgātsaṃkarṣayantīṃ praṇamāmi kālīṃ || 4 ||

I bow before (praṇamāmi) Kālī --i.e. Yamakālī, the Devourer of doubts-- (kālīm), who consumes (saṃkarṣayantīm) the body (vapus) of the ruler (yantuḥ) of yama (yamasya), who holds together all withdrawn objects (sarva-artha-saṃkarṣaṇa-saṃyamasya) - to prevent (yamāya) the re-emergence of the world (jagataḥ), out of her devotion to manifesting a Great Devouring (mahā-grāsa-vilāsa-rāgāt). || 4 ||

Yamakālī is Anākhyacakram of the stage of objectivity

𑆇𑆤𑇀𑆩𑆤𑇀𑆪𑆤𑆤𑇀𑆠𑆳 𑆤𑆴𑆒𑆴𑆬𑆳𑆫𑇀𑆡𑆓𑆫𑇀𑆨𑆳 𑆪𑆳 𑆨𑆳𑆮𑆱𑆁𑆲𑆳𑆫𑆤𑆴𑆩𑆼𑆰𑆩𑆼𑆠𑆴  𑇅
𑆱𑆢𑆾𑆢𑆴𑆠𑆳 𑆱𑆠𑇀𑆪𑆶𑆢𑆪𑆳𑆪 𑆯𑆷𑆤𑇀𑆪𑆳𑆁 𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆬𑆵𑆁 𑆩𑆶𑆢𑆴𑆠𑆳𑆁 𑆤𑆩𑆳𑆩𑆴 𑇆𑇕𑇆

उन्मन्यनन्ता निखिलार्थगर्भा या भावसंहारनिमेषमेति  ।
सदोदिता सत्युदयाय शून्यां संहारकालीं मुदितां नमामि ॥५॥

Unmanyanantā nikhilārthagarbhā yā bhāvasaṃhāranimeṣameti  |
Sadoditā satyudayāya śūnyāṃ saṃhārakālīṃ muditāṃ namāmi || 5 ||

I salute (namāmi) the joyful (muditām) Saṃhārakālī --Kālī of Dissolution-- (saṃhāra-kālīm), who (yā) is the endless (anantā) womb of all objects (nikhila-artha-garbhā). She is always present (sadā-uditā) beyond the mind (unmanī), yet, to manifest (satī…udayāya) as a void (śūnyām), she closes her eyes and withdraws the notion of objectivity (bhāva-saṃhāra-nimeṣam…eti). || 5 ||

Saṃhārakālī is Sṛṣṭicakram of the stage of cognition

𑆩𑆩𑆼𑆠𑇀𑆪𑆲𑆁𑆑𑆳𑆫𑆑𑆬𑆳𑆑𑆬𑆳𑆥𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆲𑆫𑇀𑆰𑆾𑆢𑇀𑆣𑆠𑆓𑆫𑇀𑆮𑆩𑆸𑆠𑇀𑆪𑆶𑆂  𑇅
𑆓𑇀𑆫𑆱𑇀𑆠𑆾 𑆪𑆪𑆳 𑆔𑆱𑇀𑆩𑆫𑆱𑆁𑆮𑆴𑆢𑆁 𑆠𑆳𑆁 𑆤𑆩𑆳𑆩𑇀𑆪𑆑𑆳𑆬𑆾𑆢𑆴𑆠𑆩𑆸𑆠𑇀𑆪𑆶𑆑𑆳𑆬𑆵𑆁 𑇆𑇖𑇆

ममेत्यहंकारकलाकलापविस्फारहर्षोद्धतगर्वमृत्युः  ।
ग्रस्तो यया घस्मरसंविदं तां नमाम्यकालोदितमृत्युकालीं ॥६॥

Mametyahaṃkārakalākalāpavisphāraharṣoddhatagarvamṛtyuḥ  |
Grasto yayā ghasmarasaṃvidaṃ tāṃ namāmyakāloditamṛtyukālīṃ || 6 ||

I salute (namāmi) that (tām) voracious awareness (ghasmara-saṃvidam) called Mṛtyukālī --The Destroyer of Death-- who suddenly emerges (akāla-udita-mṛtyu-kālīm) and devours (yayā…grastaḥ) death, which is nothing but the pride of delighting in the expansions of the activities of ahaṃkāra (aham-kāra-kalā-kalāpa-visphāra-harṣa-uddhata-garva-mṛtyuḥ), which culminate into the notion of “mine” (mama ...iti). || 6 ||

Mṛtyukālī is Sthiticakram of the stage of cognition

𑆮𑆴𑆯𑇀𑆮𑆁 𑆩𑆲𑆳𑆑𑆬𑇀𑆥𑆮𑆴𑆫𑆳𑆩𑆑𑆬𑇀𑆥𑆨𑆮𑆳𑆤𑇀𑆠𑆨𑆵𑆩𑆨𑇀𑆫𑆶𑆑𑆶𑆛𑆴𑆨𑇀𑆫𑆩𑆤𑇀𑆠𑇀𑆪𑆳  𑇅
𑆪𑆳 𑆤𑆳𑆠𑇀𑆪𑆤𑆤𑇀𑆠𑆥𑇀𑆫𑆨𑆮𑆳𑆫𑇀𑆖𑆴𑆰𑆳 𑆠𑆳𑆁 𑆤𑆩𑆳𑆩𑆴 𑆨𑆢𑇀𑆫𑆳𑆁 𑆯𑆶𑆨𑆨𑆢𑇀𑆫𑆑𑆳𑆬𑆵𑆁 𑇆𑇗𑇆

विश्वं महाकल्पविरामकल्पभवान्तभीमभ्रुकुटिभ्रमन्त्या  ।
या नात्यनन्तप्रभवार्चिषा तां नमामि भद्रां शुभभद्रकालीं ॥७॥

Viśvaṃ mahākalpavirāmakalpabhavāntabhīmabhrukuṭibhramantyā  |
Yā nātyanantaprabhavārciṣā tāṃ namāmi bhadrāṃ śubhabhadrakālīṃ || 7 ||

I salute (namāmi) that (tām) pure and blessed (bhadrām) Bhadrakālī --the Auspicious Kālī-- (śubha-bhadra-kālīm) who (yā) scorches the world (viśvam) by the flame of the Infinite Power emerging from her dance (nātya-ananta-prabhava-arciṣā). This flame appears as the terrified raising of the eyebrows during the destruction of saṃsaric existence to put an end to the great cycle of time (mahā-kalpa-virāma-kalpa-bhava-anta-bhīma-bhrukuṭi-bhramantyā). || 7 ||

Bhadrakālī is Saṃhāracakram of the stage of cognition

𑆩𑆳𑆫𑇀𑆠𑆟𑇀𑆝𑆩𑆳𑆥𑆵𑆠𑆥𑆠𑆕𑇀𑆓𑆖𑆑𑇀𑆫𑆁 𑆥𑆠𑆕𑇀𑆓𑆮𑆠𑇀𑆑𑆳𑆬𑆑𑆬𑆼𑆤𑇀𑆣𑆤𑆳𑆪  𑇅
𑆑𑆫𑆾𑆠𑆴 𑆪𑆳 𑆮𑆴𑆯𑇀𑆮𑆫𑆱𑆳𑆤𑇀𑆠𑆑𑆳𑆁 𑆠𑆳𑆁 𑆩𑆳𑆫𑇀𑆠𑆟𑇀𑆝𑆑𑆳𑆬𑆵𑆁 𑆱𑆠𑆠𑆁 𑆥𑇀𑆫𑆟𑆿𑆩𑆴 𑇆𑇘𑇆

मार्तण्डमापीतपतङ्गचक्रं पतङ्गवत्कालकलेन्धनाय  ।
करोति या विश्वरसान्तकां तां मार्तण्डकालीं सततं प्रणौमि ॥८॥

Mārtaṇḍamāpītapataṅgacakraṃ pataṅgavatkālakalendhanāya  |
Karoti yā viśvarasāntakāṃ tāṃ mārtaṇḍakālīṃ satataṃ praṇaumi || 8 ||

I forever (satatam) bow to (praṇaumi) that (tām) Mārtaṇḍakālī --Kālī of the Sun-- (mārtaṇḍa-kālīm) who (yā) renders sour the taste of worldly enjoyment (viśva-rasa-antakām), and causes (karoti) the wheel of the Sun - the senses - acting like drunken insects (āpīta-pataṅga-cakram…mārtaṇḍam), to rush into that which fuels time --i.e. into ahaṃkāra-- (kāla-kalā-indhanāya), like moths (rush into a fire) (pataṅgavat).  || 8 ||

Mārtaṇḍakālī is Anākhyacakram of the stage of cognition

𑆃𑆱𑇀𑆠𑆾𑆢𑆴𑆠𑆢𑇀𑆮𑆳𑆢𑆯𑆨𑆳𑆤𑆶𑆨𑆳𑆘𑆴 𑆪𑆱𑇀𑆪𑆳𑆁 𑆓𑆠𑆳 𑆨𑆫𑇀𑆓𑆯𑆴𑆒𑆳 𑆯𑆴𑆒𑆼𑆮  𑇅
𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆣𑆳𑆩𑇀𑆤𑆴 𑆢𑇀𑆪𑆶𑆠𑆴𑆤𑆳𑆯𑆩𑆼𑆠𑆴 𑆠𑆳𑆁 𑆤𑆿𑆩𑇀𑆪𑆤𑆤𑇀𑆠𑆳𑆁 𑆥𑆫𑆩𑆳𑆫𑇀𑆑𑆑𑆳𑆬𑆵𑆁 𑇆𑇙𑇆

अस्तोदितद्वादशभानुभाजि यस्यां गता भर्गशिखा शिखेव  ।
प्रशान्तधाम्नि द्युतिनाशमेति तां नौम्यनन्तां परमार्ककालीं ॥९॥

Astoditadvādaśabhānubhāji yasyāṃ gatā bhargaśikhā śikheva  |
Praśāntadhāmni dyutināśameti tāṃ naumyanantāṃ paramārkakālīṃ || 9 ||

I salute (naumi) that (tām) Infinite (anantām) Paramārkakālī --Kālī of the Supreme Sun-- (parama-ārka-kālīm) whose abode is appeased (praśānta-dhāmni) because it stores the twelve suns whether they emerge or dissolve (asta-udita-dvādaśa-bhānu-bhāji). The auspicious ray of Light (bharga-śikhā) experienced at the top of the head like a flame (śikhā-iva) dissolves in Her abode (gatā), advancing (eti) towards the extinguishing of its splendour (dyuti-nāśam). || 9 ||

Paramārkakālī is Sṛṣṭicakram of the stage of the subject

𑆑𑆳𑆬𑆑𑇀𑆫𑆩𑆳𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆢𑆴𑆤𑆼𑆯𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆾𑆝𑆵𑆑𑆸𑆠𑆳𑆤𑇀𑆠𑆳𑆓𑇀𑆤𑆴𑆑𑆬𑆳𑆥 𑆇𑆓𑇀𑆫𑆂  𑇅
𑆑𑆳𑆬𑆳𑆓𑇀𑆤𑆴𑆫𑆶𑆢𑇀𑆫𑆾 𑆬𑆪𑆩𑆼𑆠𑆴 𑆪𑆱𑇀𑆪𑆳𑆁 𑆠𑆳𑆁 𑆤𑆿𑆩𑆴 𑆑𑆳𑆬𑆳𑆤𑆬𑆫𑆶𑆢𑇀𑆫𑆑𑆳𑆬𑆵𑆁 𑇆𑇑𑇐𑇆

कालक्रमाक्रान्तदिनेशचक्रक्रोडीकृतान्ताग्निकलाप उग्रः  ।
कालाग्निरुद्रो लयमेति यस्यां तां नौमि कालानलरुद्रकालीं ॥१०॥

Kālakramākrāntadineśacakrakroḍīkṛtāntāgnikalāpa ugraḥ  |
Kālāgnirudro layameti yasyāṃ tāṃ naumi kālānalarudrakālīṃ || 10 ||

I salute (naumi) that (tām) Kālī who is known as the destroyer of the consuming fire of time (kāla-ānala-rudra-kālīm), for the terryfing (ugraḥ) Kālāgnirudra (kāla-agni-rudraḥ) - who is the collection of all the internal fires which govern the wheel of the senses when they are overshadowed by temporal succession (kāla-krama-ākrānta-dineśa-cakra-kroḍī-kṛta-anta-agni-kalāpaḥ), dissolves (eti…layam) in her (yasyām). || 10 ||

Kālāgnirudrakālī is Sthiticakram of the stage of the subject

𑆤𑆑𑇀𑆠𑆁 𑆩𑆲𑆳𑆨𑆷𑆠𑆬𑆪𑆼 𑆯𑇀𑆩𑆯𑆳𑆤𑆼 𑆢𑆴𑆓𑇀𑆒𑆼𑆖𑆫𑆵𑆖𑆑𑇀𑆫𑆓𑆟𑆼𑆤 𑆱𑆳𑆑𑆁 𑇅
𑆑𑆳𑆬𑆵𑆁 𑆩𑆲𑆳𑆑𑆳𑆬𑆩𑆬𑆁 𑆓𑇀𑆫𑆱𑆤𑇀𑆠𑆵𑆁 𑆮𑆤𑇀𑆢𑆼 𑆲𑇀𑆪𑆖𑆴𑆤𑇀𑆠𑇀𑆪𑆳𑆩𑆤𑆴𑆬𑆳𑆤𑆬𑆳𑆨𑆳𑆁 𑇆𑇑𑇑𑇆

नक्तं महाभूतलये श्मशाने दिग्खेचरीचक्रगणेन साकं ।
कालीं महाकालमलं ग्रसन्तीं वन्दे ह्यचिन्त्यामनिलानलाभां ॥११॥

Naktaṃ mahābhūtalaye śmaśāne digkhecarīcakragaṇena sākaṃ |
Kālīṃ mahākālamalaṃ grasantīṃ vande hyacintyāmanilānalābhāṃ || 11 ||

I venerate (vande…hi) that Inconceivable (acintyām) Kālī --Mahākālakālī, the Destroyer of the Lord of Time-- (kālīm) who, appearing as a fire in the wind (anila-anala-ābhām), completely (alam) devours (grasantīm) the Lord of Time (mahā-kālam) on the Cremation Ground (śmaśāne) where the great elements dissolve (mahā-bhūta-laye) at Night (naktam) together with (sākam) the multitude of the wheel of powers which pervade the sky of all directions (dig-khe-carī-cakra-gaṇena). || 11 ||

Mahākālakālī is Saṃhāracakram of the stage of the subject

𑆑𑇀𑆫𑆩𑆠𑇀𑆫𑆪𑆠𑇀𑆮𑆳𑆰𑇀𑆛𑇀𑆫𑆩𑆫𑆵𑆖𑆴𑆖𑆑𑇀𑆫𑆱𑆚𑇀𑆖𑆳𑆫𑆖𑆳𑆠𑆶𑆫𑇀𑆪𑆠𑆶𑆫𑆵𑆪𑆱𑆠𑇀𑆠𑆳𑆁  𑇅
𑆮𑆤𑇀𑆢𑆼 𑆩𑆲𑆳𑆨𑆽𑆫𑆮𑆔𑆾𑆫𑆖𑆟𑇀𑆝𑆑𑆳𑆬𑆵𑆁 𑆑𑆬𑆳𑆑𑆳𑆯𑆯𑆯𑆳𑆕𑇀𑆑𑆑𑆳𑆤𑇀𑆠𑆴𑆁 𑇆𑇑𑇒𑇆

क्रमत्रयत्वाष्ट्रमरीचिचक्रसञ्चारचातुर्यतुरीयसत्तां  ।
वन्दे महाभैरवघोरचण्डकालीं कलाकाशशशाङ्ककान्तिं ॥१२॥

Kramatrayatvāṣṭramarīcicakrasañcāracāturyaturīyasattāṃ  |
Vande mahābhairavaghoracaṇḍakālīṃ kalākāśaśaśāṅkakāntiṃ || 12 ||

I venerate (vande) Mahābhairavaghoracaṇḍakālī --i.e. The Kālī of the union of subject, object and cognition-- (mahā-bhairava-ghora-caṇḍa-kālīm), who has the beauty of the moon on the sky of all powers (kalā-ākāśa-śaśāṅka-kāntim). She exists as the fourth state known as Turya, for She can spin the wheel of the marīci-s which manifests as the threefold sequence of manifestation, maintenance, and withdrawal (krama-traya-tvāṣṭra-marīci-cakra-sañcāra-cāturya-turīya-sattām). || 12 ||

Mahābhairavaghoracaṇḍakālī is Anākhyacakram of the stage of the subject

Notes:

	Sṛṣṭi	Sthiti	Saṃhāra	Anākhya
Prameya	Sṛṣṭikālī	Raktakālī	Sthitināśakālī	Yamakālī
Pramāṇa	Saṃhārakālī	Mṛtyukālī	Bhadrakālī	Mārtaṇḍakālī
Pramātā	Paramārkakālī	Kālāgnirudrakālī	Mahākālakālī	Mahābhairava-ghoracaṇḍakālī

 

 

Sṛṣṭikālī - Is the first moment of perception of objectivity

Raktakālī - Is the eagerness to maintain the perception of objectivity

Sthitināśakālī - Is the cessation of that perception

Yamakālī - Is the appeased state of leaving objective perception

*

Saṃhārakālī - The impressions of the objective world have a fading nature in the mind

Mṛtyukālī - The previous impressions are completely faded and the yogin begins to feel oneness

Bhadrakālī - Destroys the remaining doubts that prevent the yogin from rising on the upward path.

Mārtaṇḍakālī - Dissolves the twelve senses into ahaṃkāra

*

Paramārkakālī - Consumes ahaṃkāra

Kālāgnirudrakālī - Starts to destroy succession

Mahākālakālī - Consumes time and the sense of space

Mahābhairavaghoracaṇḍakālī - She is Anākhya, the Nameless, also called Turya, the Bliss of the Self

 

Sanskrit source:
Kashmir Series of Texts and Studies: Tantrālokavivekaḥ