In the age of Kali (Kaliyuga), some vidyās are said to be nirvīrya and hence incapable of granting siddhi. Some other vidyās are said to be alpa-siddhiprada i.e. capable of granting limited success in achieving perfection (Yāmala Tantras include Tripadā Gāyatrī in this list). There are yet other vidyās that are described as kṣipra-siddhiprada or capable of granting Siddhi rapidly such as Ucchiṣṭa Gaṇapati, Sumukhī, Vajrōdakā, Bagaḷāmukhī, Astrarāja Sudarśana, etc. There are a few secretly held vidyās that grant siddhi very fast, are achievable by sādhakas in Kaliyuga, and are capable of granting every siddhi one can imagine. Mahāvidyā Madhumatī is one such vidyA which originated in Trētā-yuga and was imparted only to eleven disciples by sage Dattātrēya at the onset of Kaliyuga.
During śarannavarātrōtsava, on Mūlā nakṣatra, Mahāvidyēśvarī Madhumatī is worshiped as sarvadēvatā-svarūpinī (embodiment of all divine forms). Tarpaṇa and hōma are performed with madhu (honey) and worship is offered to twenty-one suvāsinis. The kavacha of Mahāvidyēśvarī is recited twenty-one times on this day as the phalaśruti of the kavacha forbids the recitation on other days. The number twenty-one significant to Madhumatī represents not only her twenty-one stage abhiṣēka procedure (starting with Bālā, Guru, Gaṇapati, Tryakṣarī Madhumatī, etc. all the way up to her Mahāvidyā and Mālā mantra) but also the sixteen chakras in the body, three granthis, and prakāśa & vimarśa.
The sarvadēvatā-svarūpa of Madhumatī is indicated not only through her dhyāna but also through her mantra which embodies the bījas representing various other Mahāvidyā goddesses. Another vidyā which exhibits a similar characteristic is the form of Mahāṣōḍaśī worshipped by Sarvaguru Durvāsā.
It is described that Madhumatī arose from the Mūlādhāra of ādyākālī. śrīvidyā constitutes her face and this probably is indicative of her proximity to śrīkula. Her numerous hands are verily the great Kālikā. Tārā represents her fingers. The lotus heart of Mahāvidyēśvarī is constituted by Bhuvanēśvarī. Mātaṅgī represents her three eyes and Vajravairōcanī her feet. Her forehead is represented by Mahālakṣmī and hair by Mahāvārāhī. Her ankles are represented by Brahmāstra Bagalāmukhī. Her smile represents Bālā Tripurasundarī. All other gods and goddesses constitute the hair in her body. It is said that by achieving siddhi of this Mahāvidyēśvarī, one accomplishes siddhi of all the ten Mahāvidyās. But it is also said that adhikāra and sāmarthya required to attain success in this Mahāvidyā is much greater than all the requirements for the daśa mahāvidyās put together. Nēpāla for a long time was the home to Siddhas who had achieved tremendous siddhi of this Mahāvidyā.