Shiva begins with the recital of the Adya Kali Swarupa (the Form of the Adya-Kali), a hymn he promises will give the reciter lordship of all the Siddhis (superhuman powers of knowledge and intuition) and which allays misfortune, increases one's prosperity and on the whole has a greatly beneficial effect on the devotee who recites it.
The Adya-Kalika-Svarupa is essentially a litany of names for the Kalika, or Shakti. There are a hundred names recited, at the end of which the devotee must make obeisance to the supreme Shakti.
If the devotee worships the Adya Kali with the Svarupa and the Pancha Tattvas on a new moon night, when it falls on Tuesday, he is said to becomes suffused with the presence of the Devi, and for him nothing remains beyond his power. He becomes in learning like Brahma, and wealthy as Kuvera, the Deva of wealth. He is as a conqueror everywhere by the grace of this orison, and attains all his desires. He expounds all Scriptures and becomes the leader in all matters of caste and duty, and foremost among his kinsmen
The adya-kali-svarupa is considered the primeval form of Kali herself, rather than merely a string of epithets for her, and Shiva promises that those who recite it a 108 times will be rewarded with all manner of spiritual and temporal benefit.
Shiva then proceeds to recite the protective mantra titled Trailokya-Vijaya or the conqueror the three worlds.
The protective mantra is an unusual hymn in which the devotee recites or invokes one epithet of the adya Kali and begs her to protect a certain part of his or her body. Provided below is an excerpt of the beginning.
'Hring, may the Adya protect my head;
Shring, may Kali protect my face;
Kring, may the Supreme Shakti protect my heart;
May She Who is the Supreme of the Supreme protect my throat
May Jagaddhatri protect my two eyes;
May Shankari protect my two ears;
May Mahamaya protect my power of smell;
May Sarvva-mangala protect my taste
May Kaumari protect my teeth'
It ends with the devotee begging the eternal Kali to protect the parts that have been omitted.
The Purashcharana of this protective mantra is its repetition a thousand times, and this gives the desired fruit. If it be written on birch-bark, with the paste of sandal, fragrant aloe, musk, saffron, or red sandal, and encased in a golden ball, worn either on the right arm, round the neck, in the crown lock, or round the waist, then the Adya Kali becomes devoted to its wearer, and grants him whatsoever he may desire. Shiva grants it particular importance for those tainted or in danger of being harmed by the Kali age.
Shiva also specifies several other fashions by which the mantra may be recited, prescribing an ideal date or an ideal time, in short, the ideal conditions for the performance of the mantra.
It is in this chapter that Parvati asks Shiva to expound further on the Kula chara, or the Kaulika dharma, which Shiva explains succinctly.
The realization that all this is one with Brahman is Kulachara, and produces Dharmma, Artha, Kama and Moksha or the Chaturvarga. Those whose sins are washed away by merits acquired in various previous births by penances, alms, and faithful observance of worship, it is they whose minds are inclined in Kaulika worship. When the intelligence realizes the essence of Kaulika worship, it becomes at once purified, and the mind inclines to the lotus-feet of the Primeval Kali. The excellent worshipper versed in Kaula doctrine who has received this most excellent Vidya by the service of a good spiritual teacher, if he remains firmly attached to Kaulika worship and to the worship with the five elements of the Primeval Kalika, the Patron Goddess of Kula chara, will enjoy diverse blessings in this life, and attain liberation at its close.
Such is Shiva's reply to Parvati, and hence ends the 7th chapter.