Devibhagavatapurana 7.30.53

7.30.53

vyāsa uvāca -
śṛṇu rājanpravakṣyāmi devepīṭhāni sāmptatam |
yeṣāṃ śravaṇamātreṇa pāpahīno bhavennaraḥ ||

Vyâsa said:-- O King! I will now describe those Pîthas (Sacred places), the mere hearing of which destroys all the sins of men. Hear. I describe duly those places where the persons desiring to get lordly powers and to attain success ought to worship and meditate on the Devî. O Mahârâja! The face of Gaurî fell in Kâs’î; She is well known there by the name Vis’âlâksî; that which fell in Naimisâranya became known by the name of Linga Dhârinî. This Mahâ Mâyâ is known in Prayâg (Allahabad) by the name of Lalitâ Devî; in Gandha Mâdan, by the name of Kâmukî; in the southern Mânasa, by Kumudâ; in the northern Mânasa, by Visvakâmâ, the Yielder of all desires; in Gomanta, by Gomatî and in the mountain of Mandara, She became known by the name of Kâmachârinî. The Devî is known in Chaitraratha, by the name of of Madotkatâ; in Hastinâpura, by Jayantî; in Kânyakubja by the name of Gaurî; in the Malaya Mountain, by Rambhâ; in the Ekâmrapîtha, by Kîrtimatî, in Vis’ve, by the name of Vis’ves’varî; in Puskara, by the name of Puruhûtâ. She is known as Sanmârga Dâyinî in the Kedâra Pîtha; as Mandâ, in the top of the Himâlayâs; and as Bhadrakarnikâ in Gokarna. She is known as Bhavânî in Sthanes’vara, as Vilvapatrikâ in Vilvake; as Mâdhavi in S’rîs’aila; as Bhadrâ in Bhadres’vara. She is known as Jarâ in Varâha S’aila; as Kamalâ in Kamalâlaya; as Rudranî in Rudra Kotî; as Kâlî in Kâlanjara; She is known as Mahâ Devî in S’âlagrâma, as Jalapriyâ in S’ivalingam;

as Kapilâ in Mahâlingam, as Mukutes’varî in Mâkota. As Kumarî in Mâyâpurî, as Lalitâmbikâ in Santânâ; as Mangalâ in Gayâ Ksetra, as Vimalâ in Purusottama. As Utpalâksî in Sahasrâksa; as Mahotpalâ in Hiranyâksa; as Amoghâksî in the Vipâsâ river; as Pâtalâ in Pundra Vardhana. As Nârâyanî in Supârs’va, as Rudra Sundarî in Trikûta; as Vipulâ Devî in Vipulâ; as Kalyânî in Malayâchala. As Ekavîrâ, in Sahyâdri; as Chandrikâ in Haris’chandra; as Ramanâ in Râma Tîrtha; as Mrigâvatî in the Yamunâ. As Kotivî in Kotatîrtha; as Sugandhâ in Mâdhavavana; as Trisandhyâ in the Godâvarî; as Ratipriyâ in Gangâdvâra. As S’ubhânandâ in S’iva Kundam, as Nandinî in Devîkâtata; as Rukminî in Dvâravatî; as Râdhâ in Brindâvana. As Devakî in Mathurâ; as Parames’varî in Pâtâla; as Sîtâ in Chitrakuta; as Vindhyâdhivâsinî in the Vindhyâ range. O King! As Mahâlaksmî in the sacred place of Karavîra, as Umâ Devî in Vinâyaka; as Ârogyâ in Vaidyânâtha; as Mahes’varî in Mahâkâla. As Abhayâ in all the Usna tîrthas, as Nitambâ in the Vindhyâ mountain; as Mândavî in Mândavya; as Svâhâ in Mâhes’varîpûra. As Prachandâ in Chhagalanda, as Chandikâ in Amarakantaka; as Varârohâ in Somes’vara; as Puskarâvatî in Prabhâsa. As Devamâtâ in Sarasvatî; as Parâvârâ in Samudrtata; as Mahâbhâgâ in Mahâlayâ, as Pingales’varî in Payosnî. As Simhikâ in Kritas’aucha; as Atis’ânkârî in Kârtika; as Lolâ in Utpalâvartaka; as Subhadrâ in S'ona Sangam. As the Mother Laksmî in Siddhavana; as Anangâ in Bhâratâs’rama;

as Vis’vamukhî in Jâlandhara; as Târâ in the Kiskindhya mountain. As Pustî in Devadâru Vana; as Medhâ in Kâs’mîramandalam; as Bhîmâ in Himâdri; as Tustîi in Vis’ves’vara Ksetra. As S’uddhî in Kapâlamochana; as Mâtâ in Kâyâvarohana; as Dharâ in S’ankhoddhâra; as Dhritî in Pindâraka; as Kalâ in Chandrabhâgâ river; as S’ivadhârinî in Achchoda; as Amritâ in Venâ; as Urvas’î in Vadarî. As medicines in Uttara Kuru; as Kus’odakâ in Kus’advîpa; as Manmathâ in Hemakûta; as Satyavâdinî in Kumuda. As Vandanîyâ in As’vattha; as Nidhi in the Vais’ravanâlaya; as Gâyatrî in the mouth of the Vedas; as Pârvatî near to S’iva. As Indrâni in the Devalokas; as Sarasvatî in the face of Brahmâ; as Prabhâ (lustre) in the Solar disc; as Vaisnavî with the Mâtrikâs. She is celebrated as Arundhatî amongst the Satîs, the chaste women and as Tilottamâ in the midst of the Râmâs. Again this Mahâdevî of the nature of the Great Intelligence (Samvid) is always existent in the form of S’akti named Brahmakalâ in the hearts of all the embodied beings. O Janamejaya! Thus I have mentioned to you the one hundred and eight pîthas (sacred places or seats of the Deity) and as many Devîs. Thus are mentioned all the seats of the Devîs and along with that, the chief places in India (the world). He who hears these excellent one hundred and eight names of the Devî as well as Her seats, gets himself freed from all sins and goes to the Loka of the Devî. O Janamejaya!

His heart gets purified and is rendered blessed, no doubt, who duly makes jâtrâ (sojourn) to all these seats of the Deity, performs S’râddhas, offers peace-offerings to the Pitris and worships with the highest devotion the Goddess and asks frequently the pardon of the World Mother. O King! After worship, one should feed the Brâhmanas, well dressed virgins (Kumârîs) and Vatukas with good eatables. All the tribes whether they be Chândâlas, know them all to be of the nature of the Devî and therefore they should be worshipped. Never one is to accept any donation or gifts (Pratigrahas) in these seats of the Devî. The saintly persons should make Purascharanas (repeat the names of their own deities, attended with burnt offerings, oblations, etc.) of their own Mantrams with all their might in all these places and should never be miserly in their expenses on this account. He who starts to these sacred places, with devoted hearts filled with love, finds his Pitris in the higher and greater Brahmâ Loka for one thousand Kalpas and he gets the highest knowledge, crosses the ocean of the world and becomes free. Many a people have attained success by repeating these one hundred and eight names of the Deity. Any place wherein are kept those names, embodied in a book, becomes free from such dangers as plague, cholera or any misapprehensions from planetary Deities and so forth. Nothing remains to be attained by these persons who repeat these one hundred and eight names.

That man, devoted to the Devî, certainly attains blessedness. That saintly person becomes of the nature of the Devî. The Devas bow down and worship him when they behold him! What then need be said that the saints would worship him! The Pitris become pleased and get their good ends when these one hundred and eight names are read with devotion. These places are, as it were, Intelligence personified (Chinmaya) and places ready to yield freedom from bondage. Therefore, O King! Intelligent men should take their shelter in these places. O King! Whatever secrets and other deeper secrets about the Great Goddess you asked to know from me, I described to you. What more do you want to hear. Say. Here ends the Thirtieth Chapter of the Seventh Book on the birth of Gaurî, the seats of the Deity, and the distraction of S’iva in the Mahâpurânam S’rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa. Note:-- The number one hundred and eight is a holy number, got by taking the half of 216,000, the number of breaths inhaled by a child in the womb who promises to take the name of God at his every breath or by taking one-eighth of 864,000, the number of seconds in a day. The two zeros are then dropped. Thus the number signifies the one who fulfils one’s promise.