सर्वारुणाऽनवद्याङ्गी सर्वाभरण-भूषिता । शिव-कामेश्वराङ्कस्था शिवा स्वाधीन-वल्लभा ॥ २१॥

49. सर्वारुणाऽनवद्याङ्गी: everything in red.  Everything associated with Her is red. From Her red feet, all ब्रह्माण्ड get प्रकाश. श्रीरुद्र which says that अरुणा (the colour of the सूर्य at the time of dawn) is copper red in colour which is auspicious. ‘The colour of red is auspicious’ says श्रुति (वेद).  Her original red colour then gives energy in three forms at a universal level as well as within us – अग्नि, सूर्य and चंद्र. Within us too, अग्नि is the power behind वाक् (sound/ speech), सूर्य behind दृष्टि (vision – physical and intellectual viz बुद्धि) and चंद्र behind मन (mind).  Even काल comes about on account of these three. 

If one looks at ऋतु, one way of describing these is to see them as six ऋतु. However, another way of expressing ऋतु is that there are only three ऋतु – hot, cold and rainy (and their proportions). अग्नि is associated with hot seasons, सूर्य with rainy reasons (since सूर्य is the cause of rains) and चंद्र with cold weather. वेद adds that 108 rays emerge from अग्नि, 136 from चंद्र and 116 from सूर्य with all of them adding up to 360 and thus, these energies also collectively specify the time principle too. 360 also signifies पूर्णत्वम् and since all these aspects come from Her, she is referred to as सर्वारुणा.

50. अनवद्याङ्गी: अवद्यम् means दोष. Anything that exists in the world is temporary. More particularly, each aspect of what we see around us has the following six दोष:

1. अस्ति: Everything exists in a primal undifferentiated form (like foetus in the womb of a mother)
2. जायते: Everything is then born at a certain point in time
3. वर्धते: Everthing then grows like body nourished by food
4. विपरिणमते: Everything then transforms or matures (changes in body with age)
5. अपॆक्षीयते: Decays sets in
6. विनश्यते: Everything is eventually destroyed or ceases to exist

The above is termed as दोष since they are bound or limited by time, space and location. They are not eternal but temporal. There are seven other attributes which can be termed as दोष with respect to all beings:

1. असत्यता: Nothing is eternal. Everything is temporal.
2. अनित्यता: Everything is subject to change and decay. No one remains the same.
3. जडता: All our bodies and minds are जड (meaning material)
4. पराधीनता: All of us are dependent on others (materials or people). No one is independent.
5. पौरुषेयता: All of us are created by other people. 
6. साध्यता: It is impossible for anyone to attain the रूप of परमात्मा or श्रीमाता. 
7. परिच्छिन्नता: All of us are limited (capabilities, by our body, our mind, etc)

श्री माता is not bound by any दोष. 

51. सर्वाभरण-भूषिता: She is adorned with ALL the jewels which are essentially a part of Her रूप. They look natural to Her रूप and make Her look beautiful. Her आभरण also have चैतन्य. As stated earlier, आभरण also means मंत्र and She is thus सर्व मंत्र स्वरूपिणि. 
52. शिव-कामेश्वराङ्कस्था: She as शक्ति is pictured as sitting on the lap of शिव – both are inseparable and hence, sitting in the left thigh signifies an unbroken link between the two. So what does काम mean here? काम does not mean desire here. शिव is गुणातीत तेज. It is in a निर्विकार state. शिव then did a सङ्कल्प to do सृष्टि and thus became ईश्वर – this सङ्कल्प is काम here and thus came to be called as कामेश्वर.  सृष्टि can only happen when इच्छा, ज्ञान and क्रिया come together and this coming together of इच्छा, ज्ञान and क्रिया is शक्ति who is pictured as sitting on lap of शिव. One who does उपासना on both of them together is doing उपासना of सङ्कल्प शक्ति of शिव obtains everything (since everything is present in a root form of सङ्कल्प of शिव). 

The पुराण gives a beautiful लीला narration too. When श्रीमाता becomes fully अव्यक्त (manifest), ब्रह्मा requests Her to occupy the throne of the kingdom named as श्रीमन्नगर. And He told Her that a throne must have both a queen and a king and asks Her if She is willing to marry शिव. Both शिव and उमा agree – however, ब्रह्मा looks at शिव and becomes uncomfortable of this marriage. शिव realizes the concern of ब्रह्मा viz that while श्री ललिता is exceptionally beautiful, the रूप of शिव looked incompatible. शिव immediately changes His form and then asks ब्रह्मा is He is eligible in the new रूप. ब्रह्मा becomes very happy and kicks off arrangements for the marriage.  However, उमा has one condition viz that शिव must not question whatever She does. शिव agrees and the marriage takes place. And उमा then goes and sits on the left thigh of शिव and becomes one with Him.  

What are the various signals in this description of लीला? First, शिव and उमा are one and an उपासक must therefore never do उपासना of either शिव alone or उमा alone – both are inseparable. Next, when उमा makes Her condition and शिव agrees, this also means that whatever सङ्कल्प led to सृष्टि being done, शिव then does not interfere with the stated manifestation and allows such a manifestation to express itself fully. More signals will get conveyed in later श्लोकs. 

53. शिवा
54. स्वाधीन-वल्लभा: शिवा is another name of उमा. Since She makes a condition that शिव must not interfere with any of Her actions, शिव is said to have fully aligned to उमा. There is another way to say this – by going ahead and sitting on the left thigh of शिव, उमा is now fully tied up to the सङ्कल्प of शिव शिखर. And while शिव is fine for उमा to act as per Her wish, उमा too will not take any action that is mis-aligned to the सङ्कल्प of शिव. Thus, both of them are fully aligned and inseparable. 

सुमेरु-मध्य-श‍ृङ्गस्था श्रीमन्नगर-नायिका । चिन्तामणि-गृहान्तस्था पञ्च-ब्रह्मासन-स्थिता ॥ २२॥

55. सुमेरु-मध्य-श‍ृङ्गस्था: In the middle of सुमेरु, there is a शिखर where She is located. What does सुमेरू mean? All the ज्योति गण within the universe move around a central point of the universe – the ancient ऋषिs visualized such a centre of the universe and gave it the name of सुमेरू. This location thus becomes an आधार स्थान for the entire ब्रह्माण्ड. On earth, there is a विभूति of सुमेरू located in कैलाश (in Tibet).  Within the श्रीचक्र, there is a बिन्दु स्थान at the centre which is Her seat of location and this is immediately surrounded by a triangle having three sides each representing इच्छा, ज्ञान and क्रिया (aspects necessary for सृष्टि). Another meaning of सुमेरू is that it is located along with our backbone or spinal column. सुमेरू is likened to a mountain since a mountain rises up from bottom to top and so does our spinal column from the base to the top of our head. Lastly, at our सहस्रार चक्र, She is again seen as the queen located at the centre of the चक्र from where life force flows across the whole body. 
56. श्रीमन्नगर-नायिका:   She is the नायिका of श्रीमन्नगर which is stated as Her house where She lives. As per ललितास्तवरत्न by दुर्वासा, श्रीमन्नगर was built by विष्वकर्म. रुद्र यामल says that श्रीमन्नगर is in the midst of क्षीरसागर as an island called रत्नद्वीप (island formed out of precious gems).  In the midst of श्रीमन्नगर, there is another city called श्रीविद्या that is surrounded by twenty-five walls, each wall representing a तत्व.  So, She is the queen of such a place, from where She performs all Her three acts of सृष्टि, स्थिति and लय.
57. चिन्तामणि-गृहान्तस्था: All the walls of the palace in which She lives is are made of चिन्तामणि. चिन्तामणि means मंत्र again here. She is surrounded by five doors named as पूर्वाम्नाय, पश्चिवाम्नाय, दक्षिणाम्नाय, उत्तराम्नाय and ऊर्ध्वाम्नाय – meaning again that there are five आम्नाय मंत्र and She is sitting in the centre as the मूलमंत्र of all the मंत्र. 
58. पञ्च-ब्रह्मासन-स्थिता: She is seated on a throne made up of five viz ब्रह्मा, विष्णु, रुद्र, ईश्वर and सदाशिव with each representing each element forming four legs of Her throne and one forming the seat. Each of these represent सृष्टि (पृथ्वी तत्व), स्थिति (आप तत्व), लय (अग्नि तत्व), तिरोधान (वायु तत्व) and अनुग्रह (आकाश तत्व). Another interpretation is that each of these five represent five चक्र vis मूलाधार, स्वादिष्ठान, मणिपूर, अनाहत and विशुद्ध (each representing पञ्चभूत) and श्री ललिता is sitting on these पञ्चभूत and rules over them in running the universe. 

महापद्माटवी-संस्था कदम्बवन-वासिनी । सुधासागर-मध्यस्था कामाक्षी कामदायिनी ॥ २३॥

59. महापद्माटवी-संस्था She dwells in a great वन full of पद्म. पद्म grows only in water.  Big mountains with high peaks were referred earlier.  Now indirectly the water bodies are mentioned. महापद्म also refers to a type of elephant. This नाम talks about the सहस्रार, situated above the six चक्र of our body.  A minute aperture in the centre of सहस्रार is called ब्रह्मरंध्र or पद्माटवी.  The divine energy enters human body through this aperture only.  Human contact with higher planes is established through this aperture.  This aperture is connected to all the six चक्रs.  ललिता conjoins Her consort शिव in सहस्रार.  This नाम talks about Her domicile in the middle of a thousand petal lotus or सहस्रार. वाक्देवी
60. कदम्बवन-वासिनी: She lives in the middle of कदम्ब trees whose flowers have divine fragrance.  Her चिन्तामणि-गृह is surrounded by a वन of कदम्ब trees.  Nature’s greenery is mentioned here.  By such narrations, वाक्देवीs describe Her पृथ्वी  तत्व, the Nature.  She is also called Mother Earth. This कदम्ब वन is situated between the walls of gold (eighth wall) and silver (seventh wall). It is interesting to note that all the देवी of श्रीचक्र  intersect each other in the place between seventh and eighth walls.  There are twelve months in a year with each of these twelve months grouped under six ऋतु, each ऋतु consisting of two months.  Each ऋतु  is ruled by a देव.  These six देव along with their wives live in their palaces situated between third and eighth walls or forts of श्रीमन्नगर. In between the walls of gold and silver मंत्रिणी देवी  (also called श्यामला देवी)  has a palace where She resides.  She is the authority of ninety bīja-s of ब्रह्म विद्या. वाक्देवीs narrate how श्री ललिता  controls even minute things.  From the literal angle, certain नामs may appear insignificant.  But each and every नाम of this सहस्रनाम  has inner and secretive meaning and also a बीज अक्षर.  By and large, such secretive meanings are not disclosed to everyone.  People knowing the secretive nature of this सहस्रनाम are extremely rare to find. 
61. सुधासागर-मध्यस्था: She resides in the middle of the ocean of nectar.  सुधा means nectar, सागर means ocean and मध्यस्था means centre.  सुधासागर is a place in सहस्रार.  Just before सहस्रार, there is a place called सोमचक्र. When कुण्डलिनी  reaches this सोमचक्र, due to the extreme heat, a liquid flows down through the throat.  This liquid is called सुधा as its viscosity and taste resembles अमृत.  This liquid is also called अमृत वर्षिणी .  She being present in the middle of this सोमचक्र  in the midst of ocean of nectar causes this nectar to flow into all the 72,000 (नाडीs) nerves of human body.  It is said that, if this अमृत flows into our body, it does not cause death to the physical body.  However this is possible only during advanced stage of कुण्डलिनी   meditation.  This is said to be the reason for long life of great sages.

There is another explanation – She lives in मणिद्वीप which is located in the middle of अमृत सागर. सागर means that which is अनन्त and by  अमृत सागर is meant the state of अनन्त आनन्द. She thus becomes the केन्द्र of आनन्द. मणिद्वीप is also called as स्वयं प्रकाश (since मणि means a jewel that shines on its own) and represents ज्ञान लक्षण reaching which one knows all. Thus ends श्लोक referring to her नगर (place of residence).

62. कामाक्षी: Now that She is sitting on the throne, She is given a name by ब्रह्मा and the name given is कामाक्षी. When ब्रह्मा asks all देवता sitting in मणि द्वीप as to their needs, they replied that they need nothing and looking at the eyes of देवी, all their needs have already been met. And since Her eyes have satisfied all काम of the देवता, He named Her as कामाक्षी. काम is also composed of three words क + आ + म with क representing सृष्टि aspect (ब्रह्मा), आ representing स्थिति aspect (विष्णु) and म representing लय aspect (रुद्र). Her three eyes represent all these three aspects. 
63. कामदायिनी: She fulfils whatever  is desired. काम means कामेश्वर, a form of शिव. शक्ति  alone leads to शिव and there is no direct access to Him. She takes Her devotees to शिव, the supreme प्रकाश form, the निर्गुण ब्रह्म.  She is like a veil around शिव and unless this veil is removed, शिव cannot be realized.  This veil can be removed only at Her will. 

देवर्षि-गण-संघात-स्तूयमानात्म-वैभवा । भण्डासुर-वधोद्युक्त-शक्तिसेना-समन्विता ॥ २४॥

64. देवर्षि-गण-संघात-स्तूयमानात्म-वैभवा: She represents आत्मा स्वरूप and Her praises are sung by two – देव and ऋषि. Only one having गुण of देव and गुण of ऋषि are qualified to sing Her स्तुति. Who are these देव and ऋषि? By देव, we mean the शक्ति residing in the इन्द्रिय and ऋषि are those who have शक्ति beyond the इन्द्रिय. गण means an aggregate and संघात means a combination of both देव and ऋषि. And both of them together sang Her praises. देव has इन्द्रिय शक्ति represents क्रिया aspect while ऋषि represent बुद्धि शक्ति (as well as ability of contemplation) and both collectively did स्तुति of Her. देव गण also means अक्षर अ to अ: while ऋषि गण represents अक्षर क to ह while संघात represents क्ष (referred to as संयुक्त अक्षर). And all अक्षर are thus employed for doing Her स्तुति.
65. भण्डासुर-वधोद्युक्त-शक्तिसेना-समन्विता: She is ready with Her army to wage a war against भण्डासुर.  Her army consists of various goddesses mentioned in श्री चक्र.  There is a story associated with this नाम. मन्मथ, the god of love was burnt by शिव to ashes.  गणेश, playfully collected the ashes of मन्मथ and created a man.  ब्रह्मा, on seeing गणेश’s act said भण्ड भण्ड meaning well done.  That was how the असुर was named as भण्डासुर.  Since मन्मथ was burnt by the fierce fire of the third eye of शिव, भण्डासुर was said to be all powerful and an embodiment of अविद्या. Another story says that when ब्रह्मा created भण्डासुर from the ashes of मन्मथ, He was so revolved by what He saw and He expressed the words भण्डित भण्डित (meaning chi – chi, an expression of disgust) and thus was given the name of भण्डासुर. भण्ड also means bondage or limited knowledge. Since lack of knowledge that “I am ब्रह्म” is the cause for duality, it is called bondage. ललिता is ready to give us मुक्ति from the cycles of birth and death, provided we have inclination to know about Her.  भण्डासुर is an embodiment of अज्ञान and resultant limited repetitive acts.  She is ready to wage a war against अज्ञान and its associated acts.  शक्तिसेना means Her different acts, not just सृष्टि, but स्थिति and लय as well.  Her different acts are symbolically represented by various देवी represented in श्री चक्र.

सम्पत्करी-समारूढ-सिन्धुर-व्रज-सेविता । अश्वारूढाधिष्ठिताश्व-कोटि-कोटिभिरावृता ॥ २५॥

66. सम्पत्करी-समारूढ-सिन्धुर-व्रज-सेविता: From Her अङ्कुश came सम्पत्करी to manage गजबल (elephant army). सम्पत्करी is one who gives ऐश्वर्य. Even लक्ष्मी who symbolizes ऐश्वर्य is shown with गज surrounding Her. Many texts also equate गज with sense objects (or विषय). ऐश्वर्य represented by गज needs to be controlled in two ways:

• One must give away what one possesses to those who need it more; and
• One must keep aside that which one does not need

In the लीला of श्री ललिता, सम्पत्करी is said to defeat an असुर named as दुर्मद. As one may know already, मद (or pride) comes from possession of excess of ऐश्वर्य and सम्पत्करी is the force that needs to be invoked to defeat force of दुर्मद within us. 

There is a three बीज अक्षर  hidden in this नाम used in सम्पत्करी विद्या. The बीज  क्रों is formed out of three alphabets –क + र + म्  with a बिन्दु.  The alphabet क stands for joy and fame.  The alphabet र is considered as powerful as it is the बीज of अग्नि and any मंत्र with र bestows supernatural powers.  The alphabet म् stands for comforts in the present and future births. The repeated chanting of क्रों will give all-round prosperity and happiness.  No मंत्र will fructify without आत्मा  बीज, which should be initiated by one’s गुरु. If ललिता is meditated upon with the बीज क्रों, the one doing ध्यान will be endowed with everything that is desired and cane be interpreted as advancement to the higher level of आध्यात्म सिद्धि. 

67. अश्वारूढाधिष्ठिताश्व-कोटि-कोटिभिरावृता: There are crores of अश्वा in Her army and अश्वारूढ is Her force to control अश्वा through use of पाश (or noose). What is going on here? अश्वा is a symbol of senses or इन्द्रिय शक्ति and unless our own इन्द्रिय is under control, we will not be ready for any endeavour of life (which is akin to a war). शास्त्र states that doing ध्यान of अश्वारूढ देवी gives सिद्धि very quickly while ध्यान of सम्पत्करी gives us access to the required ऐश्वर्य. Therefore, श्री ललिता manifested in different forms and names is the cause for sense-impressions and She alone can remove those impressions, to proceed to higher planes of consciousness and to establish commune with शिव.  Once शिव is realized, one eternally remains in bliss.

अश्वारूढ मंत्र consists of thirteen बीजs and considered to be very powerful.  Out of the thirteen बीज अक्षर , four are recited in the regular order at the beginning and in the inverted order at the end.  This is called मंत्रसंपुट. संपुट means caged.  Such types of मंत्रs fructify quickly. 

चक्रराज-रथारूढ-सर्वायुध-परिष्कृता । गेयचक्र-रथारूढ-मन्त्रिणी-परिसेविता ॥ २६॥

68. चक्रराज-रथारूढ-सर्वायुध-परिष्कृता: श्री चक्र is Her रथ, this is adorned with मंत्र शक्ति which is Her आयुध along with देवशक्ति. Her आयुध represent the ways and means by which we can attain शुद्ध विद्या (meaning ज्ञान of ब्रह्म), When She is invoked within us, She will help in defeating भण्डासुर who too is present within us.   

चक्रराज also means the six चक्रs (मूलाधार to आज्ञा). रथ means base or foundation.  आरूढ means control and सर्वायुधmeans pure विद्या which is called शुद्ध विद्या.  The six चक्रs form the foundation to attain pure विद्या through which मन can be controlled in the sixth चक्र. The five psychic चक्रs represent the five basic elements and the आज्ञा चक्र represents mind.  Therefore to control the basic elements and the mind, pure विद्या becomes essential. When चक्रs are controlled, सिद्धिs are attained.  When one is able to attain mastery over the चक्रs, through the pure विद्या, he can attain the state of शिव.  State of शिव means oneness with शिव.  In this stage except शिव  nothing exists. Possibly this could mean that he sees everything and everybody as Śiva.  This stage is called oneness with universal consciousness. Her रथ have seven आवरण

69. गेयचक्र-रथारूढ-मन्त्रिणी-परिसेविता: मंत्रिणी देवी  who owns गेयचक्र worships Her is the literal meaning. From Her, श्यामला देवी (also known as मंत्रिणी देवी) came out and stood on the right side.  गेय means नाद – the great कालीदास  had gained affection of श्यामला देवी and became endowed with ज्ञान. She acts as a minister of श्री ललिता representing Her बुद्धि शक्ति. 

किरिचक्र-रथारूढ-दण्डनाथा-पुरस्कृता । ज्वाला-मालिनिकाक्षिप्त-वह्निप्राकार-मध्यगा ॥ २७॥

70. किरिचक्र-रथारूढ-दण्डनाथा-पुरस्कृता: किरिचक्र is the रथ of दण्डनाथा देवी  who is also called वाराही देवी. Her रथ has five आवरण. She is pictured as holding a हल (plough) in one hand and mortar/ pestle in another. वाराही देवी is one who provides food and strength to the body. In the specific war with भण्डासुर, She provides defence/ security system. She is also called दण्डनाथाbecause she always carries a दण्ड (staff) with her. नामs 68, 69 and 70 talk about the chariots of श्री ललिता, मंत्रिणी (श्यामला) and वाराही. मंत्रिणी and वाराही occupy the next secondary position to श्री ललिता, the Supreme.  Without worshipping these two and without their permission, none can go anywhere near श्री ललिता. मंत्रिणी देवी is the Chief of Her ministers.  The entire administration of the universe is under the control of मंत्रिणी, while वाराही is the chief of Her army.  वाराही has the capacity to drive away the दुष्ट forces.  If वाराही is worshiped on the 18^thday of the month of आषाढ (July-August), it is believed that those who have difficulties in getting married will get married.  These three chariots are always close to each other. These three are also seen as an expression of इच्छा, ज्ञान and क्रिया शक्ति. 
71. ज्वाला-मालिनिकाक्षिप्त-वह्निप्राकार-मध्यगा: वाराही constructed a प्राकार (security system or fortress of अग्नि) called as ज्वाला-मालिनि देवी. She is also one of the fifteen तिथि नित्य देवी falling due on चतुर्दशी day. श्री ललिता is called महा नित्य representing both full moon and the new moon (16^th day). ज्वाला-मालिनि means the five शक्ति  triangles of श्री चक्र, अक्षिप्त means mixed, वह्नि (also meaning fire) प्राकार means the four शिव  triangles of श्री चक्र and मध्यगा: means resides in the middle. श्री ललिता  resides in the middle of the five शक्ति and four शिव konā-s or triangles.  This point is called बिन्दु. 

भण्डसैन्य-वधोद्युक्त-शक्ति-विक्रम-हर्षिता । नित्या-पराक्रमाटोप-निरीक्षण-समुत्सुका ॥ २८॥

72. भण्डसैन्य-वधोद्युक्त-शक्ति-विक्रम-हर्षिता: From this श्लोक till the next few ones, at the end of each श्लोक, an expression is used to state that श्री ललिता is very happy with the deed performed. This is a suggestion that whatever act is done by a साधक, it must be done for Her only and if so done, She will certainly be happy with such a साधक. In this श्लोक, it is said that Her शक्तिसेना is excited and fully engaged for a battle with the सेना of भण्डासुर and seeing their engagement, श्री ललिता is very happy. 

भण्ड also means ignorant आत्मा afflicted with द्वैत (duality), सैन्य (army) also refers to द्वैत (identifying the self as different from the ब्रह्म), and वध means destruction.  श्री ललिता  is delighted when one destroys द्वैत.  When द्वैत is removed, it is an indication of the removal of the veil of माया.  The द्वैत can be removed only by internal exploration with the help of मन.

73. नित्या-पराक्रमाटोप-निरीक्षण-समुत्सुका: नित्या देवी is being referred to her – there are fifteen in number corresponding with the various cycles of movement of the moon around the earth. Their names are as below:

1. कामेश्वरी 
2. भगमालिनी
3. नित्यक्लिन्ना
4. भेरुण्डा
5. बह्निवासिनी
6. महा वज्रेश्वरी
7. शिवदूती
8. त्वरिता
9. कुलासुन्दरी
10. नित्या
11. नीलपताका
12. विजया
13. सर्वमङ्गला
14. ज्वाला-मालिनि
15. चित्रा

All the above are seen as कान्ति शक्ति (or powers of light) who fight against the दुष्ट शक्ति of भण्डासुर (powers of darkness). Their names are:

1. दमनक
2. दीर्घजिह्वा
3. हबक
4. हालुमल्ला
5. कक्लश
6. कल्किवाहन
7. दुक्लश
8. पुत्रकेतु
9. चन्द्रबाहु
10. कुक्कुर
11. जम्बुकाक्श
12. कुम्भग
13. तीक्ष्णश्रिंग
14. त्रिकण्ठक
15. चन्द्रबाहु

The लीला कथा states that these forces attack with a cover on their faces and attack in darkness from behind. It becomes evident to note that these may be seen as forces of अज्ञान. All of us face bad times at various points of time and these नित्य देवी offer protection against these शक्ति. 

Once again, the श्लोक ends with the word समुत्सुका meaning again that श्री ललिता देवी was happy seeing the effectiveness of working of the forces of नित्य देवी. Put another way, if the teevrata of our अभ्यास intensifies, the देवी within us keeps getting more and more pleased with us. 

How does सिद्धि happen for one who is an उपासक? This can be seen in four stages:

1. First, an उपासक does भावना on Her रूप; 
2. Next, the उपासक does समन्वय of श्री चक्र with विश्व चक्र;
3. Next, the उपासक does समन्वय of the विश्व चक्र with शरीर चक्र; and
4. Last, the उपासक does समन्वय of Her (श्री ललिता) as an अंतर्यामी within us. 

When one therefore witnesses various approaches for उपासना, this order may be helpful to start and make progress towards the ultimate. 

भण्डपुत्र-वधोद्युक्त-बाला-विक्रम-नन्दिता । मन्त्रिण्यम्बा-विरचित-विषङ्ग-वध-तोषिता ॥ २९॥

74. भण्डपुत्र-वधोद्युक्त-बाला-विक्रम-नन्दिता: भण्डासुर has 30 sons (meaning 30 negative or अविद्या tendencies; these are मल that we accumulate owing to अज्ञान). To counter these forces, श्री बाला is required and was created or brought out from Her हृदय. She is expressed as a nine-year-old (essentially because the मूलमंत्र is a नवाक्षर मंत्र).  श्री ललिता took out another रथ from Her original रथ and gave it to श्री बाला. Note that बाला मंत्र is a बीज मंत्र for श्री विद्या. This मंत्र is seen and practiced as a पूर्ण विद्या. बाला is seen as a प्राण शक्ति (expressed as riding 1000 हंस) and whosoever practices बाला विद्या gets ज्ञान and प्राण शक्ति. 

The  लीला कथा states that when the शक्ति सेना was unable to counter the forces of असुर, they came running to श्री ललिता who then created बाला from Her own रथ. Immediately, She told Her mother that She would like to take part in the war. श्री ललिता told बाला that She created बाला only for Her joy and not to fight the war. बाला however replied that She would like to sport just like any other child (and Her sport is to fight the असुर). With a smile, श्री ललिता allowed बाला to enter the war. Everyone was surprised to see a nine year old girl approaching sons of भण्डासुर – even श्यामला and वाराही tried to stop बाला but बाला ignored them and went right into the war. And almost with immediate effect, बाला took out नारायण Astra and using an अर्धचंद्र बाण and applied this towards the असुर सेना and all of them were vanquished immediately. With this victory, श्री ललिता became filled with आनन्द.

Now to आध्यात्म meaning – in श्री विद्या सम्प्रदाय, the first initiation is always the मंत्र of बाला.  If one attains सिद्धि in बाला मंत्र, he can attain special शक्ति. बाला  is the अङ्ग देवता of श्री ललिता.  श्री ललिता, मंत्रिणी and वाराही have अङ्ग देवीs, उपङ्ग देवीs and प्रत्यङ्ग देवीs.  अन्नपूर्णा देवी  is उपङ्ग  देवी  and अश्वारूढ देवी  is the प्रत्यङ्ग देवी of श्री ललिता.  (अङ्ग, उपङ्ग and प्रत्यङ्ग refer to स्थूल , सूक्ष्म and more intense सूक्ष्म limbs of देवी). The sons of भण्डासुर represent the thirty तत्वs. Unless we cross these तत्वs, realization cannot take place.  A small effort (referring to बाला) from us will destroy the evil effects of the तत्वs. 

75. मन्त्रिण्यम्बा-विरचित-विशुक्र -वध-तोषिता
76. विषङ्ग-प्राणहरण-वाराही-वीर्य-नन्दिता

Both the above should be read together. Who is विशुक्र? He is one who removes तेज from all beings. As our interest in the affairs of the world rises, our शक्ति keeps ebbing or coming down. अहंकार is expressed as the प्रथम अवस्था of अज्ञान and विशुक्र may thus be seen as the अहंकार within. To break or weaken the impact of अहंकार within, ज्ञान स्वरूप is required. श्यामला देवी represents ज्ञान and She uses ब्रह्मास्त्र to kill विशुक्र. After the death of विशुक्र, श्रीमाता is filled with happiness. As one does उपासना of श्यामला देवी, the attraction towards विषय will keep coming down. 

विषङ्ग represents ममकार (since विषङ्ग means bad association or attachment). वाराही देवी fights and defeats the forces of ममकार and once these forces are defeated, श्री माता again is filled with आनन्द. 

विषङ्ग-प्राणहरण-वाराही-वीर्य-नन्दिता । कामेश्वर-मुखालोक-कल्पित-श्रीगणेश्वरा ॥ ३०॥

77. कामेश्वर-मुखालोक-कल्पित-श्रीगणेश्वरा: गणेश was born out of a mere glance of श्री ललिता at कामेश्वर.  गणेश   is the first son of शिव and उमा.  भण्डासुर during the war was witnessing the destruction of his सेना.  In order to avoid further causalities to his army he ordered a यंत्र by name जय विघ्नम् to be kept in the midst of the सेना of श्री ललिता.  यंत्रs are powerful, only if impregnated with potency of मंत्रs.  When this यंत्र was kept, the सेना of श्री ललिता started losing their self-confidence.  मंत्रिणी देवी, who is an authority of मंत्रs, noticed this and reported to श्री ललिता.  This यंत्र had eight properties:

1. अलस – laziness
2. कृपण – naivette, un-necessary compassion
3. दीन – panicky
4. निद्रा – excessive sleep
5. तन्द्रा – sleep while engaged in an activity
6. प्रमीलिका – one who steps back (when one should not); needless shyness
7. क्लीबा – one who stays back from doing ones कर्तव्य         
8. निरहंकार – state of lack of confidence in one’s ability to do anything (low self-esteem)

The लीला कथा conveys the story of birth of गणेश is a beautiful manner. It is said that when श्री ललिता decided to give birth to गणेश, She looked at शिव and smiled. शिव looked at Her and smiled back. And in return, She smiled back again and from Her smile came गणेश. Note here that smile of श्री माता suggests आनन्द. And therefore, one must note that both शिव and श्री माता are involved in birth of गणेश. Next, this episode shows the unanimity between शिव and उमा and third that गणेश is a complete representation of an आनन्द स्वरूप – which also explains why गणेश gives आनन्द to all and anyone who even looks at गणेश obtains आनन्द. There are more aspects here but I will leave this for now. 

श्री गणेश is conceived here in ब्रह्माण्ड पुराण with ten hands (five hands on each side with one side representing masculine and other representing feminine) with each hand representing विष्णु – लक्ष्मी, रुद्र – उमा, रती – कन्दर्प, मही – वराह and पुष्टी – पुष्टिपति. गणेश in this form has capability over पूर्याष्टक owing to which one who has such a capability is the only one who can remove the यंत्र. पूर्याष्टक consists of the following eight- 

1. five organs of action (कर्मेन्द्रिय),
2. five organs of senses (ज्ञानेन्द्रिय), 
3. अन्त:करण  (four in numbers – मन, बुद्धि, चित्त and अहंकार), 
4. पञ्चप्राण, 
5. पञ्च भूत (आकाश, अग्नि, etc) 
6. काम,
7. अज्ञान and 
8. कर्म. 

The total components of पूर्याष्टक are twenty-seven and with this the attributes of शिव  is added, takes the total to twenty eight.  The मूलमंत्र of महा गणपति is twenty eight.  When all the twenty-seven components of पूर्याष्टक destroyed, it leads to attributes of शिव.  The attributes of शिव (सगुण ब्रह्म) leads to pure शिव or निर्गुण ब्रह्म (शिव without गुण) which is the state of मोक्ष.

मद गज (one filled with excessive pride) from the सेना of भण्डासुर attacked श्री गणेश. श्री गणेश defeated this easily. From His रूप, सप्तकोटि गणपति emerged immediately (note that वेद are also stated to be सप्तकोटि in number) meaning that if वेद is given a रूप, one can then picture the form of श्री गणपति. He has ऊकार रूप. Once again, once the जय विघ्नम् यंत्र is destroyed, श्री महा was very happy.

गणपति may be seen as the disciplining force present within us that keeps us grounded and rooted. It is present within us all the time and we need to therefore invoke it continually to enable us to regulate our life continually.  

महागणेश-निर्भिन्न-विघ्नयन्त्र-प्रहर्षिता । भण्डासुरेन्द्र-निर्मुक्त-शस्त्र-प्रत्यस्त्र-वर्षिणी ॥ ३१॥

78. महागणेश-निर्भिन्न-विघ्नयन्त्र-प्रहर्षिता: Meaning already covered in the commentary given against the earlier श्लोक.
79. भण्डासुरेन्द्र-निर्मुक्त-शस्त्र-प्रत्यस्त्र-वर्षिणी: To remind ourselves of the birth of भण्डासुर, when देवता sent कन्दर्प to create an enabling environment to ensure that शिव becomes ready to marry उमा. However, शिव displayed anger at this act and the अग्नि from His third eye turned कन्दर्प into ashes. From these ashes, ब्रह्मा created भण्डासुर who may thus be seen as an expression of a collective of दुर्गुण. In this war, now भण्डासुर starts fighting श्रीललिता personally after his सेना has been fully decimated. 

He uses शस्त्र (weapons bereft of देव शक्ति) while She uses अस्त्र (weapons imbued with मंत्र). The अस्त्र of श्री ललिता aids our efforts in attaining bliss by destroying अविद्या.  Weapons coming out of Her hands are aimed at us in destroying the illusion of द्वैत.

कराङ्गुलि-नखोत्पन्न-नारायण-दशाकृतिः । महा-पाशुपतास्त्राग्नि-निर्दग्धासुर-सैनिका ॥ ३२॥

80. कराङ्गुलि-नखोत्पन्न-नारायण-दशाकृतिः In the ब्रह्माण्ड पुराण, there is a fascinating description of exchange of weapons from both sides – भण्डासुर on one side deploys शस्त्र and श्री ललिता on the other deploys अस्त्र. Anyone with a basic idea of संस्कृत will appreciate that these weapons used in a war appear to be describing an internal war – an आध्यात्म war as against a physical war. Some of these exchanges are given below for interest of readers here:

1. भण्डासुर deploys अन्धतामेश्वर and तामसास्त्र (both representing internal and external darkness or अज्ञान). She then deploys महातरणी अस्त्र (both are linked to सूर्य meaning forces of light with तरणी representing external शक्ति and चक्षुश्मति representing internal शक्ति). 
2. He deploys पाशणड while She counters with गायत्री मंत्र अस्त्र.
3. He deploys शक्तिनाश शस्त्र while She counters with विश्वावसु अस्त्र
4. He deploys अन्तक शस्त्र while She counters with मृ्युञ्जय अस्त्र
5. He deploys सर्वस्मृतिनाश शस्त्र while She counters with धारणास्त्र
6. He deploys भयशस्त्र while She counters with अभ्यंकर ऐंद्रेय मंत्र
7. He deploys महारोग शस्त्र while She counters with नामत्रय अस्त्र (अच्युत-गोविन्द-अनन्त)
8. He deploys आयुर्नाश शस्त्र while She counters with कालसंकर्षिणी अस्त्र
9. He deploys सर्वासुर शस्त्र while She counters with दुर्गास्त्र शास्त्र
10. He deploys मूका शस्त्र while She counters with वाग्वादिनी अस्त्र 

And when further attacks happened and ten असुर were created, She created ten incarnations (दश अवतार) of श्री नारायण  from Her nails who in turn destroyed the ten असुर. Since nails emerge without much effort, one may sense that these अवतार were created without much effort. The entire list of दश अवतार  can be described here with each असुर representing a certain aspect of अज्ञान (e.g., Ravana representing मद, etc) and the specific अवतार deployed to vanquish such an असुर arising within. There is another meaning assigned to दशाकृतिः (ten forms) which is: 

1. Five stages of man (जाग्रत्, स्वप्न, सुशुप्ति, तुरीया and तुरीयातीत); and
2. Five aspects of सृष्टि (सृष्टि, स्थिति, लय, तिरोधान and अनुग्रह)

तुरीया is the fourth state of consciousness, the state higher than the normal three states of consciousness – जाग्रत्, स्वप्न, सुशुप्ति.  तुरीया binds all these states together.  The state of तुरीया is the state of metaphysical consciousness that is different from psychological consciousness or the empirical self.  This remains as a witness of the divine. तुरीयातीत is the state of mind beyond तुरीया where the differentiated perception is totally rescinded.  For the one who has attained this state, the entire universe appears as One, leading to perpetual blissfulness. 

81. महा-पाशुपतास्त्राग्नि-निर्दग्धासुर-सैनिका: She then burnt the entire सेना of the असुर with the अस्त्र called महा-पाशुपत. The पाशुपतमंत्र destroys the पशु within us. The पशु within us creates various forms of binding – these are binding to समय, कर्म, गुण and वासना. पशु means one who is bound or tied down – one is a जीव. And what then is पाशुपत? Note that उपासना requires resorting to भावना, कर्मयोग requires adherence to धर्म while ज्ञान योग requires आत्मविचार on a continuing basis and पाशुपत applies to this aspect here meaning that the पशु within us can only be eliminated by ज्ञान. 

As per लिङ्ग पुराण, पाशुपतास्त मंत्र is a six अक्षर मंत्र, ॐ नमशिवाय.  In general ॐ  is not taken into account in any of the मंत्रs as all the मंत्रs begin with ॐ.  अ + उ + म and बिन्दु constitute ॐ which indicates सृष्टि, स्थिति and लय, the three acts of ईश्वर. That is why ॐ is a prefix to all the मंत्रs. नम:  शिवाय मंत्र is called पञ्चाक्षर (five अक्षर).  In पाशुपतास्त मंत्र, ॐ is also taken into account and hence called six अक्षर मंत्र .  This मंत्र  is for सदाशिव, the higher form of शिव (the five faces of शिव are ईशान, तत्पुरुष, अघोर, वामदेव and सद्योजात). These अस्त्र mean mental progression from द्वैत  to अद्वैत.  The progress of the mind depends upon practice.  Enemy camp means ignorance arising out of द्वैत  भाव.  With persistent practice, द्वैत  gives way to अद्वैत. 

कामेश्वरास्त्र-निर्दग्ध-सभण्डासुर-शून्यका । ब्रह्मोपेन्द्र-महेन्द्रादि-देव-संस्तुत-वैभवा ॥ ३३॥

82. कामेश्वरास्त्र-निर्दग्ध-सभण्डासुर-शून्यका: With the entire सेना destroyed, one more enemy are left to be destroyed –home location of भण्डासुर viz called as शून्यका (which also means nothing-ness). Essentially, अज्ञान has no real existence – अविद्या has no real existence but it does come about. It is unreal or असत्य but it still has a source. And one has to therefore eliminate the base location from where भण्डासुर emerges viz शून्यका. She therefore uses कामेश्वरास्त्र and destroys शून्यका. With this नाम, the war with भण्डासुर ends with the killing of भण्डासुर   and his सेना along with the destruction of his kingdom. महा षोडषी मंत्र is referred to as कामेश्वरास्त्र here. This is ब्रह्मविद्या and when one gets that, all else is destroyed. 
83. ब्रह्मोपेन्द्र-महेन्द्रादि-देव-संस्तुत-वैभवा: With this श्लोक, the लीला part of the सहस्रनाम ends here. Starting from ब्रह्मा, all देवता erupt in आनन्द with the destruction of भण्डासुर and his सेना. 

हर-नेत्राग्नि-संदग्ध-काम-सञ्जीवनौषधिः । श्रीमद्वाग्भव-कूटैक-स्वरूप-मुख-पङ्कजा ॥ ३४॥

84. हर-नेत्राग्नि-संदग्ध-काम-सञ्जीवनौषधिः Two विद्या are referred to here – हर-नेत्राग्नि and काम-सञ्जीवनौषधिः The first one leads to काम दहन while the second one is an औषधी for काम (meaning काम becomes धर्म). If one looks from a लीला lens, कन्दर्प (or काम) is reborn wherein श्री ललिता ensures that काम is reborn but in a manner that only रती is able to see her husband and not anyone else. For everyone therefore, काम operates from inside in an unseen manner. In this manner, since शिव ensured that काम remains bodiless, by making काम reborn but still in a bodiless manner, श्री ललिता satisfied both शिव and रती by Her action. From an आध्यात्म lens, one may say that शिव destroys अज्ञान (by destroying काम once) and उमा destroys वासना (by killing भण्डासुर) and once both are destroyed, one attains a bodiless state of being viz मोक्ष. 

From now on begins description of सूक्ष्म रूप of श्री ललिता viz Her मंत्र.

85. श्रीमद्वाग्भव-कूटैक-स्वरूप-मुख-पङ्कजा: Her main मंत्र is called as पञ्चदशी मंत्र (which is made of 15 अक्षर). It is divided into three parts – वाग्भव कूट is the first one. कूट means a collection or an aggregation. वाग्भव कूट is being associated with Her face (मुख) which is the locus of ज्ञान (or ज्ञानेन्द्रिय are located on the face). वाग्भव कूट मंत्र give ज्ञान of धर्म and मोक्ष. By धर्म, we mean व्यवहार ज्ञान (conduct on day to day in our lives) while ज्ञान on मोक्ष relates to परमार्थ. For both these, we need शास्त्र and this शास्त्र ज्ञान is वाग्भव कूट. This is composed of five अक्षर. 

कण्ठाधः-कटि-पर्यन्त-मध्यकूट-स्वरूपिणी । शक्ति-कूटैकतापन्न-कट्यधोभाग-धारिणी ॥ ३५॥

86. कण्ठाधः-कटि-पर्यन्त-मध्यकूट-स्वरूपिणी: The मध्य कूट (the middle part of पञ्चदशी मंत्र) gives ज्ञान on अर्थ and काम (even at a physical level, the middle region containing stomach, hands, pelvic region, etc engage themselves in अर्थ and काम). This कूट is also called as कामराज कूट and composed of six अक्षर. Previous नाम is ज्ञान शक्ति, this नाम is इच्छा शक्ति and the next नाम is क्रिया शक्ति.
87. शक्ति-कूटैकतापन्न-कट्यधोभाग-धारिणी: From below the region below the hip is called as शक्ति कूट and from this, one gets मोक्ष and composed of four अक्षर. 

मूल-मन्त्रात्मिका मूलकूटत्रय-कलेबरा । कुलामृतैक-रसिका कुलसंकेत-पालिनी ॥ ३६॥

88. मूल-मन्त्रात्मिका
89. मूलकूटत्रय-कलेबरा: She is the मूलमंत्र Herself. Simply put, the three aspects of पञ्चदशी is the root of all four पुरुष अर्थ of life viz धर्म, अर्थ, काम and मोक्ष. मं represents repetition while त्र represents protection and मंत्र is said to be that, with increasing repetition (मनन) of which, with full reflection of “I-ness”, destroys the cycle of birth and death and protects him. The three divisions of the मंत्र may be taken as forming either Her स्थूल रूप or Her सूक्ष्म रूप.  
90. कुलामृतैक-रसिका
91. कुलसंकेत-पालिनी: From here begins expression of Her form as कुण्डलिनी शक्ति within us. From मूलाधार to आज्ञा चक्र, all चक्र are collectively referred to as कुल. One who does साधना of कुल is called as कुलसाधक. She accepts such a साधना as अमृत.

कुल also refers to परम्परा that one follows as received from पितृ and गुरु. साधना undertaken in line with the परम्परा of both पितृ and गुरु is accepted by Her as अमृत – she takes them as a रसिका. Then we have the family traditions, the कुल आचार and whatever नैवेद्य is offered by the family to Her aligned to their own आचार, She accepts each such offering with satisfaction. 

Taking this further, कु means भूमी and ल is aligned to लय and कुल means that which becomes लय at मूलाधार. As an advanced उपासक rises in उपासना, He experiences कुण्डलिनी moving up चक्र by चक्र. As he reaches each station (meaning each चक्र), He experiencing unbounded आनन्द at each level and this आनन्द is referred to here as कुलामृतैक-रसिका. And संकेत (or suggestion) at each चक्र should be known to the उपासक – and since She takes care of the working of every चक्र, She is कुलसंकेत-पालिनी. 

कुलाङ्गना कुलान्तस्था कौलिनी कुलयोगिनी । अकुला समयान्तस्था समयाचार-तत्परा ॥ ३७॥

92. कुलाङ्गना: She is a family woman. She is a कुल स्त्री. Traditionally, a disciplined wife is taken as one who stays inside the house on most times busy with domestic responsibilities. However, if and when she is seen outside on special occasions, her brilliance and intellect is visible to all even on such brief occasions. And once the event is over, she returns to her husband. The कुण्डलिनी विद्या is also similar – it is full of रहस्य, rarely known to others and generally covered from ourselves under the veil of अविद्या. Knowledge of working of कुण्डलिनी is a रहस्य – no one knows about it. It of course does reveal its presence now and then but we either fail to observe it or if we do, we ascribe Her brilliance to ourselves (and thereby display traits of अहंकार and ममकार). She is always merged with शिव and it is for us to discover शिव and शक्ति within ourselves through उपासना.  
93.  कुलान्तस्था: She resides in all the six चक्र – in मूलाधार, She resides as गणपति, in स्वादिष्ठान, She resides as ब्रह्मा, in मणिपूर, She resides as विष्णु, etc. Each चक्र has a कमल that opens up as one reaches such a चक्र. 
94. कौलिनी: कौलिनी refers to the link between कुल and अकुला which refers to सहस्रार. That path/ ज्ञान that takes one from कुल to अकुला is referred to as कौलिनी. कुल means देश, गृह, a collection of things belonging to the same species, tribe and body. देवी is to be worshipped in every गृह, in every शरीर, in every परिवार, in every ग्राम, in every वन and in every स्थान. Again, a thousand petalled red lotus is also called कुल. As per तंत्र, कुल means शक्ति and अकुला means शिव and union of कुल with अकुला is called as कौल. कौल means the essence common to both शिव and शक्ति पञ्च and hence देवी is called as कौलिनी. 

95. कुलयोगिनी: योग refers to a process of union, a connection or bringing together. She is called as कुलयोगिनी since She is connected with all the चक्रs. Or She is the one who enables union with शिव. She is the योग देवता in whose form कुण्डलिनी exists. 

96. अकुला: She does not have genealogy, hence अकुला.  She was created by शिव and hence no parentage.  अकुलाalso means beyond कुल, the six चक्र s.  अकुला is beyond the six चक्रs, which means, beyond सहस्रार.  सहस्रार is not considered as a चक्र.  It is said that सुषुम्ना has two lotuses at both the ends, one at top in the crown which has thousand petals and is called अकुला सहस्रार.  Since She resides here, She is called सहस्रार.  The other one is at the bottom and has two petals and this is called कुल सहस्रार.  कुल सहस्रार does not mean the मूलाधार चक्र that has four petals. Simply put, कुल is a समूह of अनेक while अकुला is an एक. Our body is a कुल, our प्रपञ्च is a कुल while our आत्मा is अकुला. Our चैतन्य स्वरूप will take us to the अकुला state. 
97. समयान्तस्था: In अकुला state, She resides as समय तत्व where समय means समत्व स्थिति. When शक्ति meets शिव in सहस्रार चक्र, it is called as समम् (सामरस्य) and since She is present in that स्थिति in शिव, She is called as समयान्तस्था. One who does उपासना on एकत्वम् of शिव and शक्ति is doing समयाचारम्. How many types of साम्यम् are present in एक स्थिति? 

1. कृत्य साम्यम्: Their work of सृष्टि, स्थिति and लय is undertaken by them jointly
2. अनुष्ठान साम्यम्: Out of the five कृत्य done by both, सृष्टि and स्थिति is Her responsibility while लय, तिरोधान and अनुग्रह is His responsibility – thus, there is sharing in these activities for running of the ब्रह्माण्ड.
3. अधिष्ठान साम्यम्: In the लिङ्ग or श्री चक्र, both are present
4. रूप साम्यम्: In various पुराण, one can see that if He comes as a hunter, She is also seen as a hunter, if He comes as a king, She is the queen, etc. 
5. अवस्था साम्यम्: On whatever state we see, in all states, one can see both together
6. नाम साम्यम्: If He is शिव, She is शिवा, He is शंकर, She is शांकरी, She is उमा, He is उमा पति, etc 

In terms of complexion both appear as red.  श्री ललिता  is red in complexion.  शिव  is pure white like a स्फटिक(crystal).  The specialty of स्फटिक is that it gets reflected with the colour of the properties nearby. When श्री ललिता  sits by the side of शिव or on the lap of शिव, His translucent crystal complexion also appears as red.  The देव and देवी who witness this glorious scene compare this to the rising sun.  This scene could lead to an inference that शक्ति  is more potent than शिव as शिव only reflects the colour of शक्ति. She alone holds independent Power of Autonomy (स्वातंत्रय शक्ति) and He has given a Power of Attorney to शक्ति permitting His Power of Autonomy to be used by Her.

Last, समय is also explained as offering उपासना to a चक्र in the space within हृदय and such an उपासना is declared unanimously as supreme and hence called as समय. समय also means five books prescribing internal उपासना viz books of वसिष्ठ, शुक, सनक, सनन्दन and सनत्कुमार. अन्त stands for corner, real nature and beauty and समयान्तस्था thus also means that She is the real nature of these two (हृदय and five books). 

98. समयाचार-तत्परा: When one does उपासना knowing these two operating in anything, such a person is said to be doing समयाचार उपासना. She always has प्रीति for one who is in the state of समयाचार (also known as दक्षिणचार). 

मूलाधारैक-निलया ब्रह्मग्रन्थि-विभेदिनी । मणि-पूरान्तरुदिता विष्णुग्रन्थि-विभेदिनी ॥ ३८॥

99. मूलाधारैक-निलया: She resides in मूलाधार चक्र. There is a four petalled पद्म here. मूलाधार is the root of सुषुम्ना and the support of कुण्डलिनी. 
100. ब्रह्मग्रन्थि-विभेदिनी: As one attains progress in one’s उपासना, one sees कुण्डलिनी rising from मूलाधार and the first knot that is broken is called as ब्रह्मग्रन्थि, then the next knot broken is विष्णुग्रन्थि and then one breaks the knot called as रुद्रग्रन्थि. Interestly, why does one see only चक्र being mentioned here – मूलाधार, मणिपूर and आज्ञा चक्र?
101. मणि-पूरान्तरुदिता
102. विष्णुग्रन्थि-विभेदिनी

Some basics may again be helpful here. We have three states of being – स्थूल, सूक्ष्म and कारण. स्थूल refers to our physical body, सूक्ष्म refers to our प्राण while  कारण refers to the state where our inclinations in the form of वासनाs reside. Now, when one crosses मूलाधार and स्वादिष्ठान, one is said to cross ब्रह्मग्रन्थि and one gets a realization clearly here that one is not related to स्थूल शरीर. As one’s उपासना rises, one’s कुण्डलिनी will cross मणिपूर and अनाहत and breaks the knot named as विष्णुग्रन्थि. As this stage, one gets a realization that one is not related to सूक्ष्म शरीर. And finally when आज्ञा चक्र is breached, one breaks the knot named as रुद्रग्रन्थि and one gets a realization that one is not a कारण शरीर too. कुण्डलिनी stabilizes at this place.   

आज्ञा-चक्रान्तरालस्था रुद्रग्रन्थि-विभेदिनी । सहस्राराम्बुजारूढा सुधा-साराभिवर्षिणी ॥ ३९॥

103. आज्ञा-चक्रान्तरालस्था: This is already covered in the previous commentary
104. रुद्रग्रन्थि-विभेदिनी: This is already covered in the previous commentary. 
105. सहस्राराम्बुजारूढा: She has now reached Her destination, the सहस्रार, where शिव  is waiting for Her.  सहस्रार is just below the ब्रह्मरंध्र, an orifice in the skull that connects to cosmos. The union of शिव and शक्ति takes place at सहस्रार. The साधक, who all along was worshipping only the शक्ति, begins to worship Her along with Her creator, शिव. There are fifty अक्षर in संस्कृत (in another version it is fifty-one including one more viz ळ).  Based on these अक्षर and multiplying this fifty by numeric twenty (made up of पञ्च भूत, पञ्च कर्मेन्द्रिय, पञ्च ज्ञानेन्द्रिय and पञ्च तन्मात्रा) one thousand is arrived.  This one thousand is said to be the number of psychic petals of an imaginary lotus flower in सहस्रार.
106. सुधा-साराभिवर्षिणी: There is one सोम चक्र in the middle of सहस्रार.  When कुण्डलिनी reaches this चक्र, out of the heat generated by Her presence, the अमृत (or सुधा as if referred to here) which is stored there gets melted and drips through the throat and enters the entire nervous system.

तडिल्लता-समरुचिः षट्चक्रोपरि-संस्थिता । महासक्तिः कुण्डलिनी बिसतन्तु-तनीयसी ॥ ४०॥

• तडिल्लता-समरुचिः She shines like a line of lightning.  In the advanced stage of कुण्डलिनी ध्यान, one can realize the entire spinal cord glowing like a flash of lightning. She shines like a lightning when She is with शिव. शिव is the निर्गुण ब्रह्म and शक्ति is सगुण ब्रह्म. शक्ति attains potency only if She remains with शिव.  शिव also becomes inert without शक्ति. This argument is strengthened by this नाम as She is compared to lightning only during Her union with शिव.
• षट्चक्रोपरि-संस्थिता: She is above the six चक्रs starting from मूलाधार to आज्ञा चक्रs.  She is now at सहस्रार, which is not a चक्र.  As सहस्रार is above the six चक्रs, hence this नाम.  There is another interpretation possible.  She is the ब्रह्म when united with शिव.  To realise the ब्रह्म in सहस्रार, one has to cross the lower चक्रs, all of which are associated with worldly acts.  सहस्रार is above the worldly acts.  That is why She is said to be above these six चक्रs, meaning that the ब्रह्म is above the six चक्रs 
• महासक्तिः She has आसक्ति (yearning) for शिव wherein, as कुण्डलिनी शक्ति, She yearns for union with शिव (rising from मूलाधार and culminating in सहस्रार). 
• कुण्डलिनी : Her name is कुण्डलिनी (word used for the first time formally here). She is in the form of a three and a half-coiled snake in मूलाधार चक्र.  Her subtlest form is described in this single नाम. The vital energy of प्राण is called कुण्डलिनी.  This lies in the मूलाधार  चक्र  in the midst of fire that keeps biological body warm.  Any modification in the intensity of this fire causes sickness.  The sound of the कुण्डलिनी can be felt by anyone.  If one closes both his ears tightly, he can listen to a hissing sound, the sound of कुण्डलिनीfrom within.  The base cakra is a triangle where इच्छा, ज्ञान and क्रिया शक्तिs (सङ्कल्प, knowledge on how to fulfill such a सङ्कल्प and action or कार्य to fulfil the सङ्कल्प) form the three sides.  From these three शक्तिs (potencies) the sound of ॐ viz अ, उ and म् is generated. 
• बिसतन्तु-तनीयसी: As stated above, कुण्डलिनी is very subtle located around the spinal cord region (note again that this is not a physical part of the body but the subtle force owing to which the body is running). She is like a young girl in the lower चक्रs as She makes sound in the मूलाधार चक्र, gets dressed like a bride in the मणिपूर चक्र and proceeds to meet Her spouse शिव in सहस्रार. The path of कुण्डलिनी, the inner canal of the spinal cord which is extremely subtle and almost invisible ascends through this middle canal without any blocks or deviations, it shines like a lightning.  Since it has such immense potency, it confers on the साधक certain सिद्धिs before it reaches the ब्रह्मरंध्र.

With these नाम, the real part of this स्तोत्र is said to be over and is therefore called as मूलग्रंथ and beyond this, all नाम are referred to as भाष्यग्रंथ (meaning elaboration or expansion of the core ideas conveyed till now).