भवानी भावनागम्या भवारण्य-कुठारिका । भद्रप्रिया भद्रमूर्तिर् भक्त-सौभाग्यदायिनी ॥ ४१॥

Next twenty names are referred to as शाम्भवी विद्या. 

112. भवानी: She is the primary देवी in शाम्भवी विद्या. These नाम are also referred to as उपासना नाम. भवानी is the शक्ति of भव (शिव is भव) which means one who exists as well as that which enable existence. In the वेद, the word used for existence is सत् and the शक्ति is सत् is सती (who is said as the first wife of शिव). Since She gave back life to मन्मथ (मन्मथ is also known as भव) she is addressed as भवानी. 

There is another way too to look at the word भवानी. As soon as the first two words भवानी त्वम् are uttered, She rushes to grant him absorption in Her own Self. She becomes so elated and happy of being addressed as भव’s wife, She does not even wait for the utterance to be completed. She acts immediately on listening to those two words भवानी त्वम्, interpreting them as ‘Let me become You’.  This translates into महा वाक्य “तत् त्वम् असी”.  This process is called सायुज्य that gives immediate मुक्ति. This way of contemplating Her is more efficacious than जप and होम. 

113. भावनागम्या: One can reach Her through भावना viz the mental process of Her awareness within our persona. There is a भावना उपनिषद् which elaborates on the idea of भावना to reach Her. वेद पद्धति is also known as भावना. When one chants a मंत्र or does जप, there are two types of भावना that one resorts to – अर्थ भावना and शब्द भावना. Even if and when one does उपासना, one does three things: 
     1.  Focus on रूप   – ब्राह्मी भावना (when Her image is within our मन)
     2.  Focus on मंत्र – अक्षर भावना (when मन is working to align शब्द and अर्थ) 
     3.  Focus on मूल मंत्र – महा ईश्वर भावना (when one has connect with the तत्व) 

114. भवारण्य-कुठारिका: When one does Her भावना on a continual basis, what does one obtain? भव अरण्य means संसार (which is often compared to a forest) and She destroys our engagement with संसार and makes us free. 
115. भद्रप्रिया: She likes भद्र (meaning that which is शुभ or मंङ्गळ). When one does भावना on Her, one must speak – think and act भद्र and because She likes भद्र, one will experience भद्र too in their lives. 
116. भद्रमूर्तिर्:  भद्र is Her स्वभाव. She is भद्र रूपिणी. ब्रह्म alone is भद्र. Also, because She is a समूह of all देवता who individually are भद्र, She is referred to as भद्रमूर्तिर्. 
117. भक्त-सौभाग्यदायिनी: She grants सौभाग्य to all those who remain immersed in Her, Her भक्त. 

भक्तिप्रिया भक्तिगम्या भक्तिवश्या भयापहा । शाम्भवी शारदाराध्या शर्वाणी शर्मदायिनी ॥ ४२॥

118. भक्तिप्रिया: She is a lover of भक्ति. The point driven home in this नाम is that nothing prevents a true भक्त in realizing Her irrespective of the hurdles.  She is delighted with such भक्ति and such भक्त.  भक्त are those who connect with Her through मन to seek Her within. 
119. भक्तिगम्या: She can be approached or attained via भक्ति.
120. भक्तिवश्या: She comes under the वश (control, possession) of Her भक्त who displays भक्ति towards Her. 
121. भयापहा: She gets rid of the भय of Her भक्त. While one may say that all people carry countless भय, all such भय can be classified into three main categories: 

1. आध्यात्म: भय caused on account of internal fears, both शरीर and मन 
2. अधिभौत: भय caused on account of people and situations all around us
3. अधिदैव: भय caused on account of natural calamities (floods, earthquakes, etc)

भक्ति towards Her will keep all three kinds of भय described above away from a भक्त. Such a भक्ति will always undertake भगवन् धर्म at all times meaning that the मन of such a भक्त speedily flows in all situations towards such a धर्म. And what does  भगवन् धर्म mean? Listening to कथा, chant Her नाम, do पूजा of Her and at all times, rest मन on Her only in an easy manner. For such a one, She will protect from all three types of भय.

There is a deeper way to look at this word. As per वेद, experience of भय happens only if there is a perception of a second one existing. We are always in भय of an enemy who may harm us – when we are alone too, we will be in भय of someone harming our state of alone-ness. Essentially, it is द्वैत भ्रान्ति that keeps us in a state of भय. However, for one who is a भक्त of Her, one attains to अद्वैत स्थिति and in that state, भय evaporates.

122. शाम्भवी: She is the शक्ति of शंभु (means one who gives शुभ).  शंभु is the मूल of शान्ति and सुख. शाम्भवी is also the name of a विद्या. When a योगी is immersed or merged into परमात्मा, this state of merger or integration is also referred to as शाम्भवी स्थिति. And while such a योगी looks as if he is engaging with व्यवहार, his दृष्टि is actually focused within himself. There is a मुद्रा called शाम्भवी मुद्रा which is generally used in कुण्डलिनी meditation.  Focusing both the eyeballs internally towards आज्ञा चक्र  and lifting the चैतन्य upwards, by correspondingly raising the eyeballs is शाम्भवी मुद्रा. शाम्भवी also refers to a young girl of eight years.  There is a ritual by name कन्या पूजा  explained in देवी भागवत about worshipping Her in the form of girls of different ages.  If such a क्रिया is performed as per the prescribed method, it is said that the उपासक will become prosperous and wealthy. 
123. शारदाराध्या: Simple meaning is that She is one whose आराधना is done by शारदा देवी. शारदा देवी is representative of वाक् and ज्ञान and thus those who are doing आराधना of Her using their वाक् and ज्ञान may thus be stated to be in the state of शारदाराध्या. Further, all वशिन्य  वाक् देवीs are collectively referred to as शारदा and hence, She is शारदाराध्या (since they do Her आराधना). 

Further, She is one whose आराधना is undertaken during शरद्काल. So a logical question here is that why is शरद्काल important? One must note that prior to शरद्काल, we have the वर्षऋतु when Earth tends to be muddy with water (thereby symbolizing रजस्) while once शरद्काल comes, Earth hardens, and walking becomes easier (thereby symbolizing सत्व). Thereby one who is endowed with सत्व and does आराधना of Her, it is called as शारदाराध्या. Thereby, काल does not mean time alone but whenever मन has attained शारदा स्थिति, then the आराधना a person having such a मन does is शारदाराध्या. शारदा means one with प्रसन्न भावना. 

124. शर्वाणी: शिव has eight रूप that correspond to the पञ्चभूत (आकाश, वायु, अग्नि, आप and पृथ्वी), आत्मा, सूर्य and चंद्र.  भीम  रूप is आकाश, उग्र – वायु, रुद्र – अग्नि, भव  – आप , शर्व – पृथ्वी, पशुपति – आत्मा, ईशान – सूर्य and महादेव  – चंद्र. शर्व form of शिव  represents the पृथ्वी भूत and शर्व’s wife is शर्वाणी. Wife or शक्ति of शर्व is शर्वाणी. While भव is associated with आप, शर्व is associated with पृथ्वी. Another way these words are seen is that भव is associated with पोषण शक्ति while शर्व with लयशक्ति. 
125. शर्मदायिनी: शर्म means सुख or one who gives सुख. As against इन्द्रिय सुख, if one gains ज्ञान that is beyond इन्द्रिय, सुख obtained in such a state is called as शर्म. And since She gives us a सुख, She is known as शर्मदायिनी.

शाङ्करी श्रीकरी साध्वी शरच्चन्द्र-निभानना । शातोदरी शान्तिमती निराधारा निरञ्जना ॥ ४३॥

126. शाङ्करी: She is the wife or शक्ति of शंकर and hence called as शाङ्करी. शं refers to शान्त or सुख and one who provides that is शंकर. 
127. श्रीकरी: श्री means ऐश्वर्य and one who gives श्री is श्रीकरी. श्री is लक्ष्मी and one who gives लक्ष्मी शक्ति is also called as श्रीकरी.
128. साध्वी: स+अध्व is साध्व. अध्व means मार्ग or path and one who follows the right मार्ग is a साध्व? And what is the right मार्ग? One following सम्प्रदाय पद्धति as taught by the वेद. साध्वी is also वेदमाता. Also, one who follows साधु (which means good) मार्ग is a साध्वी. She is also seen as a पतिव्रत since She follows Her पति viz शिव or She is one with Her पति viz शिव. 
129. शरच्चन्द्र-निभानना: The चंद्र during शरद्काल is  शरच्चन्द्र and because Her मुख is like चंद्र on the पूर्णिमा day, She is referred to as शरच्चन्द्र-निभानना. Yogis see  पूर्णिमा day during शरद्काल as special. Why is Her मुख linked to चंद्र? Essentially, मुख is an index of the मन and when one is referring to one’s mind, one is referring to one’s स्वभाव. And Her भाव is आनन्द, ज्ञान पूर्णता and प्रसन्नता and thus, when we express the word शरच्चन्द्र-निभानना, we are referring to Her full भाव. 
130. शातोदरी: शात means सूक्ष्म and उदर means the middle region and the नाम means that She is one whose उदर is thin. उदर also means गुह and a place having many गुह is expressed as शातोदरी (which is हिमालय that has many गुह hidden within it). 
131. शान्तिमती: मती means अन्त:करण and one whose मन is शान्त is शान्तिमती. Note that शान्त is different from दान्त and while the latter refers to सुख at the level of इन्द्रिय, शान्त is a ज्ञान स्थिति. Note that when ज्ञान arises (when one knows, one becomes relaxed), शान्ति follows. When both शम (internal self-control) and दम (external self-control) happen, one attains the state of शान्त and it is a स्थिति which is not impacted by प्रपञ्च विकार but is a state beyond it. The Natya शास्त्र lists eight रस and शान्ति does not come as a part of it but seen more as an ultimate state that is beyond लोक. 
132. निराधारा: आधार is something that is foundational – it is always there. Since She is always present as a base for everything in प्रपञ्च, She is निराधारा. Note that while She is the आधार of all, She Herself has no आधार. 
133. निरञ्जना: अञ्जना means black paste or eyeliner which is applied to the eyes. When अञ्जना is applied to eyes, they look beautiful.  Her eyes look beautiful without अञ्जना is the textual meaning.  But अञ्जना also means अविद्या  as अविद्या is always compared to darkness and knowledge to light.  निर means without.  She is without अविद्या. निरञ्जनाwhich means without any blemish and this नाम says that Her formless (निर्गुण ब्रह्म ) रूप is without any blemishes. In कुण्डलिनी उपासना, when one reaches आज्ञा चक्र, one will be able to see ज्योति.  In the initial stages, this ज्योति may have some blemishes and these blemishes vanish along with the अभ्यास. This is called Her blemish-less form, as कुण्डलिनी is Her most सूक्ष्म रूप.

निर्लेपा निर्मला नित्या निराकारा निराकुला । निर्गुणा निष्कला शान्ता निष्कामा निरुपप्लवा ॥ ४४॥

134. निर्लेपा: She is without any संबन्ध with कर्म.  लेपा means stain or pollution which is impure.  संबन्ध is caused by बन्धन and बन्धन is the result of innumerable कर्म.  कर्म arise out of क्रिया that we do.  She is beyond कर्म arising out of the various क्रिया that each of us do. Many भक्त are able to manifest Her in their शरीर.  In such situations, She becomes one with the शरीर of Her भक्त.  The कर्म of such भक्त do not affect Her.  In fact, if a भक्त has such an opportunity, he is absolved of all his कर्मs.  This is because of the fact that the divine energy can enter into a शरीर, provided that शरीर is suitable in all respects (such as strength, internal and external purity) to withstand the potency of divine energy.  Some शास्त्र point out that the शरीर of a भक्त becomes शुद्ध by merely acquiring Her ज्ञान. 
135. निर्मला: She is without मल. श्री विद्या परम्परा refers to three kinds of मल:

1. आनव मल: The मल that is accumulated owing to previous कर्म 
2. कामिक मल: The मल that is accumulated from कर्म being done now
3. कायिक मल: When मन is continually focused on an object and not able to separate itself from such an object owing to काम.

मल is a sense of imperfection that leads to अविद्या about the आत्मा and hampers the free expression of the परमात्मा within us.  This अविद्या is caused by अहंकार which is called मल.  

136. नित्या: She is always there. She is changeless. She can never be destroyed. She is present within us at त्रिकाल. नित्या are the fifteen देवी representing fifteen lunar days.  They are worshipped while worshipping श्री चक्र.  Each of these देवी has मूल मंत्र and is capable of giving different सिद्धिs. 
137. निराकारा: She has no आकार. On Her own, Her स्वभाव is निराकार. आकार or form essentially is a limiting condition while She is beyond any limitation. There is a line that may be useful here: उपासना कार्यार्थम् ब्रह्मणो रूप कल्पना – which means She has taken or conceived of a रूप by Her कल्पना to enable us to do Her उपासना. A ऋषि will have Her दर्शन while a normal उपासक will do ध्यान of Her रूप.  The limitation that She has imposed on Herself is only for our benefit – else, Her स्वभाव is निराकार. Gunatita
138. निराकुला: She does not have आकुला (which means चित्त चांचल्यम् or means one whose चित्त is confounded, confused, agitated, flurried, or disordered). One who is fully immersed in Her will possess a चित्त which will not have any विकार. She is the cause for these attributes, but She is not affected by these attributes. 
139. निर्गुणा: Self-explanatory. She is beyond त्रिगुण. गुण is of three types – सत्व, रजस् and तमस्.   These गुण are responsible for the formation of स्थूल शरीर and originate from प्रकृति which is also known as माया.  Since She does not have a स्थूल शरीर, She is called निर्गुणा. 
140. निष्कला: कला means parts. She is without any parts – She is a whole. ब्रह्म is पूर्ण. She is therefore referred as निष्कला. ब्रह्मसूत्र also says “The individual आत्मा are parts of the ब्रह्म because of the mention that they are different.”  The individual is a part only apparently, for the part-less ब्रह्म can have no part in literal sense. 
141. शान्ता: This नाम means that She is calm and tranquil. “Where there is no शान्ति, how can there be happiness?” says श्री कृष्ण in the श्रीमद्भगवद्गीता. However, श्रीमाता is (or one who reaches Her state) is शान्ता.  
142. निष्कामा: She is without कामा. She is काम Herself for one who is कामेश्वरी Herself, how can She have more काम? The famous मंत्र given below may be relevant here. She is पूर्ण and even when पूर्ण is taken out of Her, what is left is पूर्ण. Wherever there is an idea of measurement, there is काम but when one is पूर्ण, one becomes immeasurable – hence, She is निष्कामा.

पूर्णमदः पूण्नमिदम् पूर्णात्पूर्णमुदच्यते।पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

143. निरुपप्लवा: उपप्लवा means that which gets destroyed. She has no लक्षण that is capable of being destroyed. There is another interpretation, which says that She produces सुधा (nectar) that spreads to the 72000 नाडी in our शरीर. This refers to Her most सूक्ष्म कुण्डलिनी form. When कुण्डलिनी  reaches सहस्रार, it produces सुधा that drips through the throat and spreads throughout the nervous system. This नाम is split into निर् (the word निर् has many meanings and in this context, it means शरीर) + उप (approaching) + प्लवा (dripping). This means that when कुण्डलिनी approaches सहस्रार, the सुधा starts dripping into the body system.

नित्यमुक्ता निर्विकारा निष्प्रपञ्चा निराश्रया । नित्यशुद्धा नित्यबुद्धा निरवद्या निरन्तरा ॥ ४५॥

144. नित्यमुक्ता: She is eternally free. The famous analogy of आकाश may be useful here. आकाश in a jar is referred to as घटाकाश while boundless आकाश as चिदाकाश. By its own स्वभाव, आकाश is free – for व्यवहार reasons, we call the आकाश in a jar as घटाकाश to differentiate this from आकाश outside the jar but practically, आकाश is everywhere. She is also everywhere. She is free. We see Her as limited owing to our limited apparatus but She is not bound to any person or anything. 
145. निर्विकारा: She is devoid of विकार or modifications. 
146.  निष्प्रपञ्चा: प्रपञ्च means expansion, development or manifestation.  प्रपञ्च means the universe composed of the पञ्च – पञ्च तन्मात्रा, पञ्च प्राण, पञ्च कर्मेन्द्रिय, पञ्च ज्ञानेन्द्रिय and पञ्चभूत. Our शरीर too is composed of these पञ्च attributes. As ब्रह्म, She is आदि as well as अनादि and does not require any modification or changes (as we said, She is पूर्ण). While She is the आधार for प्रपञ्च, the attributes of पञ्च do not apply to Her.     
147. निराश्रया: आश्रय means dependence (that to which anything is annexed or with which anything is closely connected or on which anything depends or rests). She does not depend on anything for Her existence while She is the आधार for everything in the Universe. 
148. नित्यशुद्धा: She is eternally शुद्ध (pure). Impurity is associated with the स्थूल शरीर and the embodiment of शुद्ध is within the अशुद्ध स्थूल शरीर. ब्रह्म is always pure as It is not subject to changes or modifications.  अशुद्धता arises only if an object undergoes changes.
149. नित्यबुद्धा: Constant comparison with आकाश may create an impression that maybe the highest श्री माता is similar to आकाश which has no बुद्धि. She is however a ज्ञान स्वरूप – She is चैतन्य and not a bland life-less matter. बृहदारण्यक उपनिषद् says ‘the knower’s function of knowing can never be lost, because it is imperishable.  But there is not that second thing separate from it which it can know’.   The Brahman is self-illuminating intelligence.
150. निरवद्या: She is inviolable and without defects. अवद्या means capable of being transgressed or dishonoured.  Defects arise out of अज्ञान or अज्ञान is the cause of differentiating between defect and perfect.  There cannot be any defect in the ब्रह्म as it is eternally pure.  Defects arise out of impurities such as काम, अहंकार, etc. 
151. निरन्तरा: अन्तरा has many meanings such as in the middle, inside, within, among, between, on the way, by the way, near, nearly, almost, in the meantime, now and then, for some time, between, during, without, etc. She is without such divisions.   ब्रह्म will neither divide nor multiply, as He does not change.  It is permanent. 

निष्कारणा निष्कलङ्का निरुपाधिर् निरीश्वरा । नीरागा रागमथनी निर्मदा मदनाशिनी ॥ ४६॥

152. निष्कारणा: She has no कारण or cause. कारण means that which is invariably antecedent to some product. She is beyond descendance yet another quality of the ब्रह्म. But the universe descends from Her. 
153. निष्कलङ्का: She is without any stains or मल.  मल arise out of पाप.   That is why those who do not commit पाप are considered on par with ईश्वर, as such persons are extremely rare to find. 
154. निरुपाधिर्: She is without उपाधि. उपाधि means limitations. Due to उपाधि an unlimited thing appears as limited. For example, the sky or a आकाश appear as limited whereas in reality, it is infinite. उपाधि can also be explained as the imposition of a character on an object which really does not possess. 
155. निरीश्वरा: ईश्वर means one who controls everything. There is however no reality beyond It. It is not governed by ईश्वर. She does not have a superior.  She is the Supreme ruler. 

(Note: One may argue that शिव is above Her in hierarchy.  शिव has certain well defined acts that include creation of शक्ति out of His प्रकाश form, acting as the static partner in creation but Himself not partaking in the acts of creation, sustenance and dissolution.  शिव does not interfere with Her administration (विमर्श form of शक्ति). Hence it is said that She does not have a superior.) 

Last few नाम  were focussed on Her तत्व स्वरूप. Next few नाम (from नीरागा to निष्परिग्रहा) list the उपासना फल that one obtains by having भक्ति on Her. 

156. नीरागा: Our अन्त:करण is composed of the four (अहंकार, बुद्धि, मन and चित्त) – these four are distinct from आत्मा and owing to अज्ञान, we cultivate षड्रिपु viz काम, क्रोध, लोभ, मोह, मद and मात्सर्य. She is ब्रह्म and thus cannot be bound by राग. Similarly, when She as नीरागा enters us (or we enter Her), our own राग goes away. 
157. रागमथनी: When light enters, darkness goes away. When ज्ञान enters us, अज्ञान will melt away. When one does ध्यान on Her, our own राग disappears. 
158. निर्मदा: She is without  मद (pride or arrogance). 
159. मदनाशिनी: Because She is निर्मदा, in Her presence, मद melts away. 

निश्चिन्ता निरहंकारा निर्मोहा मोहनाशिनी । निर्ममा ममताहन्त्री निष्पापा पापनाशिनी ॥ ४७॥

160. निश्चिन्ता: She does not posses any चिन्ता or worries. चिन्ता reduces energy. चिन्ता arises from recollecting the negative events of the past or thinking about anxieties of the future. She does not have a past. 
161. निरहंकारा: She is devoid of अहंकार. अहंकार arises on account of त्रिगुण and because She operates in the space or zone beyond गुण, She has no अहंकार. 
162. निर्मोहा: मोह means bewilderment, perplexity, distraction, infatuation, delusion, etc all leading to follies. She is without any confusion which is a product of mind.  मन is the most important factor in realising ब्रह्म.  Only the attunement of मन to thoughtless state leads to मोक्ष. 
163. मोहनाशिनी: She destroys मोह in the मन of all Her भक्त. 
164. निर्ममा: मम is “My-ness”. She does not have self-concern.  If there is self-concern, one identifies himself as different from the ब्रह्म.  This is called द्वैत भाव and should not be pursued. For one who is identical to the entire universe, why should She have a feeling possessiveness for it?
165. ममताहन्त्री: She destroys selfishness of Her devotees.  Self-interest causes ego, one of the impediments to realization 
166. निष्पापा: What is पाप? Using आध्यात्म lens, any कर्म that is done as an entity separate from ब्रह्म or शिव is an act of पाप. When She has no राग, why can She commit पाप? 
167. पापनाशिनी: Once she enters a भक्त, the भक्त can no longer commit any पाप. 

निष्क्रोधा क्रोधशमनी निर्लोभा लोभनाशिनी । निःसंशया संशयघ्नी निर्भवा भवनाशिनी ॥ ४८॥ or निस्संशया

168. निष्क्रोधा: She is without क्रोध. क्रोध comes about if one is not able to obtain something or one is losing something one likes or loves. Since She is everything, the question of not obtaining or losing does not apply to her. 
169. क्रोधशमनी: In Her presence, the क्रोध within Her भक्त melts away.
170. निर्लोभा: She has no लोभ or greed. 
171. लोभनाशिनी: In Her presence, any लोभ within Her भक्त melts away. 
172. निःसंशया: संशय is the doubting quality present in all. We doubt our family, we doubt our society, we doubt our teachers and often, we doubt ourselves. She does not have any संशय since She Herself is ज्ञान स्वरूप.
173. संशयघ्नी: She clears संशय of Her भक्त.  She is capable of clarifying the संशय of wise men, as She is the embodiment of ज्ञान as per the previous नाम. 
174. निर्भवा: She is without origin.  She is आदि (first) and अनादि (without parentage, having no beginning).  It is generally said that शिव is without origin, as nobody has created Him.  Here, श्री ललिता is said to be without origin because, there is no difference between Her and शिव.  Their unified form is called as the ब्रह्म. 
175. भवनाशिनी: She destroys the cycles of birth and death of Her भक्त.  This cycle of birth and death is called संसार. This नाम means that when She is worshipped in Her formless form, one becomes free of बन्धन.  बन्धन is the cause for संसार or बन्धन itself is संसार. 

निर्विकल्पा निराबाधा निर्भेदा भेदनाशिनी । निर्नाशा मृत्युमथनी निष्क्रिया निष्परिग्रहा ॥ ४९॥

176. निर्विकल्पा: विकल्प means an alternative or changing quality of मन. It also means false notions. निर्विकल्पा  means devoid of form, name, class, etc. 
177. निराबाधा: She remains undisturbed. She is not disturbed by illusions.  Illusion arises out of wrongly identifying an object.  For example, identifying in darkness a piece of rope as snake is illusion.  This illusion causes fear, desire, etc.  Since She Herself is the cause of such illusions (माया), there is no question of any illusion for Her.
178. निर्भेदा: भेद means separation or distinction. There are three kinds of भेद – सजातीय (to make a distinction between humans like man and woman), द्विजातीय (to make distinction between two objects – like man and cow) and स्वगत (to make a distinction within oneself viz to identify with differing states of mind within oneself). Since everything is Her, She does not see भेद within anything in the universe. 
179. भेदनाशिनी: She is the destroyer of भेद, in the minds of Her भक्त.  भेद means द्वैत.  When भेद is destroyed, there is no second.  The भेद can be destroyed by acquiring ज्ञान and She provides this ज्ञान to Her भक्त. Ultimately, there is no distinction between Her and Her भक्त too. 
180. निर्नाशा: She is indestructible.  ब्रह्म is beyond destruction.  
181. मृत्युमथनी: She destroys the मृत्यु of Her भक्त. मृत्यु is death. Only someone without मृत्यु alone can give the boon of अमृत.  मृत्यु also means rebirth. She does not allow Her भक्त to be reborn. This means that She destroys theकर्म of Her भक्त. 
182. निष्क्रिया: She does not get involved in क्रिया. Only the physical body is subjected to क्रिया and such क्रिया may be good or bad.  Depending on such क्रिया, कर्म accrue to the जीव. However, no कर्म accrues to the आत्मा. 
183. निष्परिग्रहा: She does not accept anything. The idea of acceptance happens in the मन and applies only to लोक विषय (objects of the world). Since She is beyond लोक, wanting anything does not arise to Her since She is Herself everything.  

From निस्तुला to समानाधिक-वर्जिता is referred to as भवानी देवी उपासना विद्या. 

निस्तुला नीलचिकुरा निरपाया निरत्यया । दुर्लभा दुर्गमा दुर्गा दुःखहन्त्री सुखप्रदा ॥ ५०॥

184. निस्तुला: There is no तुल or comparison of Her with anyone or anything else. Comparison is seen as one way to understand an idea that we want to know about. But She is Herself and there is nothing that is remotely comparable to Her glory. 
185. नीलचिकुरा: नील refers to indigo colour and चिकुरा refers to thick hair. One may take this as संकेत of यौवन – She is always pictured as one with sixteen years (which, as we stated earlier, refers to Her मंत्र of 16 अक्षर).

Another interpretation: The possible interpretation could be:  आज्ञा चक्र  is associated with indigo colour (नील).  नीलचिकुरा could mean the back head चक्र, situated just behind आज्ञा चक्र at the back of the head that is fully covered by hair.  पुरोहित have their tuft in the back head चक्र.  When back head चक्र is well developed, one can see anything happening in the world.  It also helps in establishing cosmic commune.  This चक्र  is considered to be highly secretive in nature.  Some are of the opinion that tuft is kept here in order to prevent others from noticing this place.  The area in which this चक्र  is located protrudes predominantly, when fully activated. चिकुरा also means a mountain, possibly indicating this protrusion.  This चक्र  receives cosmic energy.  In other words, by developing नीलचिकुरा, one can realize Her Self illuminating form, which is indigo in colour. 

186. निरपाया: She has no अपाया (which means troubles). Normal beings have four अपाया – विद्या, धन, आरोग्य and प्राण. However, those who are under Her आश्रय can never be trouble by any अपाया. 
187. निरत्यया: अत्यय means to cross over or transgress. No one can cross over Her. अत्यय has five meanings – अतिक्रमे दण्डे विनाशे दोष कष्ट कुच्छ्रयो:. The meanings are अतिक्रमे (to cross), दण्डे (to punish), विनाशे (to destroy), दोष कुच्छ्रयो (very difficult to get दोष) and none of these can impact Her, She is निरत्यया. All of us are under Her control and none of our कर्म can escape Her दृष्टि. 
188. दुर्लभा: She is very difficult to attain. Without significant effort on our part, we cannot reach Her. 
189. दुर्गमा: वाक् and मन are the only tools we possess but these tools are insufficient or inadequate to reach Her. She is difficult to reach. 
190. दुर्गा: The previous two नाम are अर्थ of this नाम viz दुर्गा. Both the previous names are signified by the word दुर्गा. She is परतत्व स्वरूप. दुर्गा means dispeller of difficulties.  Her दुर्गा form is described as fiery and radiant in nature. Those who take refuge in Her are saved by Her from their difficulties.  Reciting दुर्गा  सूक्तम् regularly eradicates miseries. दुर्गा refers to Her act of protection, both physical and mental.
     1. Let us start with simple अर्थ from a व्यवहार level – She will remove all afflictions that start with the word दु (दुःख, दुष्टत्वम्, दुर्मार्ग, दुराचार, दुरितं & दुस्साध्यम्)
     2. दुर्गा is one who helps us defeat दैत्ये, महीविघ्ने, भवबन्दे, कुकर्मिणे, शोक, दुःखे, नरके, यमदण्डे, जन्मे, महाभये & रोगे. 
191. दुःखहन्त्री: She removes दुःख
     1.  खं has various meanings – आकाश, इन्द्रिय and अनुभव. That which is difficult for अनुभव is दुःख while सुख is easy for अनुभव. 
     2. One who helps getting rid of अत्यन्तिक दुःख is दुर्गा. And what is अत्यन्तिक दुःख? Living in संसार is अत्यन्तिक दुःख since as one दुःख goes, another one comes. अज्ञान is the highest दुःख. 
192. सुखप्रदा: दुर्गा is one who helps us cross over all दुःख caused by पवर्ग – पाप-पुण्य, फल, बन्ध, भय & मरण. And where is no पवर्ग, there is अपवर्ग viz मोक्ष. She helps with both types of सुख – विषय सुख and परम सुख.

दुष्टदूरा दुराचार-शमनी दोषवर्जिता । सर्वज्ञा सान्द्रकरुणा समानाधिक-वर्जिता ॥ ५१॥

193. दुष्टदूरा: She is far away from दुष्ट? How can She be far away from anyone since She is everywhere? To answer this, one needs to know who is दुष्ट. दुष्ट is one who does कुतर्क or one who does पाप कर्म but more particularly, one who is बहिर्मुख (external sense obects oriented). However, one who becomes अन्तर्मुख comes very close to Her. 
194. दुराचार-शमनी: Performing कर्म that is against the आचार or शास्त्र is दुराचार. She puts an end to दुराचार. 
195. दोषवर्जिता: She is devoid of दोष which occurs at the level of मन. 

With this नाम ends the method of knowing Her in Her निर्गुण स्थिति. Now begin नाम which look at Her in Her सगुण रूप. 

196. सर्वज्ञा: She knows everything. She has six लक्षण that makes Her भगवान् and one who is a भगवान् is a सर्वज्ञा. These are:

197.  सर्वज्ञता – Nothing escapes Her attention. She knows everything
     1. अनादिबोध – She is full of ज्ञान since eternity
     2. स्वतंत्रता – She is free, independent
     3. संपूर्णता – She is full, complete, a पूर्ण
     4. नित्यता – She is eternally fresh, eternally new
     5. अनन्तता – She is without any limits 
198. सान्द्रकरुणा: Her करुणा has highest amount of density. A person may have ज्ञान but करुणा may be absent or a person may have करुणा but ज्ञान may be absent. She has both – पूर्ण ज्ञान and dense or thick करुणा. She has more than any other, the heart of the universal माता.  For Her करुणा is endless and inexhaustible; all are to Her eyes Her children and portions of the ब्रह्म. 
199. समानाधिक-वर्जिता: There is none equal to Her. One cannot compare Her to anything else. Also, there is someone who is more than Her. He is the परम, the highest, the ultimate.

The next two स्तोत्र contain within the नाम the benefit contained within a मंत्र referred to as वनदुर्गा माला मंत्र

सर्वशक्तिमयी सर्व-मङ्गला सद्गतिप्रदा । सर्वेश्वरी सर्वमयी सर्वमन्त्र-स्वरूपिणी ॥ ५२॥

200. सर्वशक्तिमयी: She is the power of all शक्तिs.   शक्ति means power.  As far as She is concerned, Her power is the देव power.  She uses this देव power for Her acts of सृष्टि, स्थिति and लय. Or one may say that She is the inner manifestation of all the देवता शक्ति in the प्रकृति – the शक्ति within all देवी is Hers only (श्यामला, वाराही, etc). 
201. सर्व-मङ्गला: Whatever fulfilling or auspicious one gets from universe, one must accept it as शक्ति of श्री माता which has come towards oneself. Everything that is मंङ्गळ is Her expression only. उश् काल (pre-dawn time) is also referred to as सर्वमंङ्गळ. वेद points out to the following items as मंङ्गळ and all these may be seen as Her expressions only (विभूति):

1. वेदवेत्ता (one who knows the वेद)
2. गो (Cow)
3. सुवर्ण (gold)
4. घी
5. पुण्यस्त्री
6. राजा
7. तुलसी
8. बिल्व
9. पुष्प 
10. दर्पण (mirror)
11. शिवलिंग
12. सालिग्राम

202. सद्गतिप्रदा: She is the one who bestows सद्गति to Her साधक. One who follows Her will never fall in दुर्गति – their direction or route will always be higher than before. So the question that comes up is – What is the सत् मार्ग? There are two kinds of सद्गति – सापेक्ष and निरपेक्ष. सापेक्ष is a relatively beneficial मार्ग where one is destined to स्वर्ग लोक or ऊर्ध्व लोक which will also lead to an उत्तम जन्म. निरपेक्ष, on the other hand, refers to the मार्ग of मोक्ष. One may also look at various types of मार्ग as below: 
     1. पाप कर्म – the मार्ग this takes us to is नरक
     2. पुण्य कर्म – the मार्ग this takes us to is देवलोक 
     3. मिश्र कर्म – the मार्ग this takes us to is मनुष्य जन्म 
     4.  उत्तम कर्म – the मार्ग this takes us to is called धूम मार्ग where one gets opportunity to do इष्टापूर्ति कर्म (यज्ञ, दान, etc)
     5.   ज्योति मार्ग, also referred to as अर्चिरादि मार्ग is one where one gets opportunity to undertake उपासना कर्म and भक्ति throughout life thereby putting them in the path of क्रम मुक्ति (gradual progress towards मोक्ष) 
     6. जीवन-मुक्ति मार्ग is one where one attains immediate connect with ब्रह्म or attains मोक्ष instantaneously.

She is the one who takes us towards सद्गति encouraging us towards सत् कर्म and thereby keeping us towards attaining our own ब्रह्म स्थिति.

203. सर्वेश्वरी: She is the supreme ईश्वरी of the universe and leads the beings to the ब्रह्म.  ईश्वरी is the one who is concerned about all beings. She has no superior or equal and hence She is the Supreme ईश्वरी. 
204. सर्वमयी: She fills everything. The word मय is used when we are seeing an उपाधि but wish to state that the निराकार aspect of Her is spread all within and without the उपाधि. There is nothing in the universe that is not filled up by Her. She is the core सत् पदार्थ whose presence gives any form or identity to everything in the universe. 
205. सर्वमन्त्र-स्वरूपिणी: श्री विद्या परम्परा is also referred to as सर्वमंत्र since all मंत्र within the वेद are within this परम्परा. Whichever मंत्र you take, we need to see such a मंत्र as Her expression only. She exists in every मंत्र as नादरूपिणी and शब्दरूपिणी since every मंत्र has a नाद and शब्द. There are three kinds of मंत्र in the वेद (as referred to as निगम):
     1.  मोक्षकारक or तारक मंत्र – these मंत्र take us towards मोक्ष; not immediately but if done on a continuous basis diligently facilitates चित्तशुद्धि which in turn enables rising up of ज्ञानाग्नि and over time, मोक्ष is facilitated. 
     2.  अभीष्टकारक मंत्र – these मंत्र are meant for granting to specific needs (इष्टापूर्ति)
     3.  आभिचारिक – these मंत्र will enable one to get rid of दुष्ट शक्ति that may be troubling us.   

In addition to निगम, we also have आगम मंत्र which in turn have all the three categories listed above. Tribal communities or forest tribes uses मंत्र referred to as शाबर मंत्र which are used by them for specific needs (help from snake bites, lessen दुष्ट दृष्टि of enemies, etc). 

She resides in all these various kinds of मंत्र and hence referred to as सर्वमन्त्र-स्वरूपिणी.

सर्व-यन्त्रात्मिका सर्व-तन्त्ररूपा मनोन्मनी । माहेश्वरी महादेवी महालक्ष्मीर् मृडप्रिया ॥ ५३॥

206. सर्व-यन्त्रात्मिका: She is in all the यंत्र.  Different देवता and देवी have different यंत्र.  यंत्र is normally a metallic plate made out of gold, silver or copper or a combination of these, wherein several lines are drawn to crisscross each other. The potency of a मंत्र is infused into a यंत्र by means of शास्त्र क्रिया. These यंत्र represent the respective देवता.  A properly consecrated यंत्र becomes powerful and its power increases along with the increase in the counts of मंत्र.  Since She is सर्वमयी, She is said to be in all यंत्र. 
207. सर्व-तन्त्ररूपा: She exists in the form of all तंत्र. तंत्र can be defined as the practice in an effort to gain access to and appropriate the शक्ति of ब्रह्म चैतन्य that courses through the विश्व, giving its creatures, life and potential मोक्ष. तंत्र is generally considered as beliefs and practices which, working from the principle that the विश्व we experience, is nothing other than the concrete manifestation of the देव शक्ति of the ब्रह्म that creates and sustains that विश्व, seeks to ritually appropriate and channel that शक्ति, within the human पिण्डाण्ड, in the creative and emancipator ways. 
208. मनोन्मनी: This नाम is a fascinating one. Some background will be useful here. परमेश्वर has ten शक्ति as per वेद:
     1. वामदेव: शक्ति to do व्यक्तीकरण (manifestation) of the विश्व
     2. ज्येष्ठाय: Since He is more than सृष्टि, He is ज्येष्ठ
     3. श्रेष्ठाय: Since He is highest than everything in सृष्टि, He is श्रेष्ठ
     4. रुद्राय: It is the नियंत्रण शक्ति 
     5. कालाय: Core time principle
     6. कलविकरणाय: Time is distributed differently to different aspects of the Universe
     7. बलविकरणाय: बल is distributed differently to different aspects of the Universe 
     8. बलाय: This is a बल तत्व operating within everything
     9. बलप्रमथनाय: Anyone of anything exhibiting more बल than their मर्यादा is reigned in or destroyed
     10. सर्वभूतदमनाय: This is the लय शक्ति 

मनोन्मनाय is the ultimate reality or शक्ति that is the मूल शक्ति that is behind everything. It is the real स्थिति of Her. So what happens in this स्थिति? First, one needs to understand that everything in this विश्व operates in the manner of त्रिपुटी. The trio of ज्ञान (knowledge), ज्ञाता (knower) and ज्ञेय (object of knowledge) aspects have to come together to experience anything. Till one has उपाधि, one engages with त्रिपुटी in all अनुभव. When the त्रिपुटी is experienced as एक, there is an अनुभव of आनन्द – this आनन्द is referred to as त्रिपुरसुन्दरी. But for this to happen, त्रिपुरा has to be destroyed (विश्व and ourselves living within the prism of त्रिगुण) – that destruction is called as त्रिपुरासुर संहार. However, for this destruction to happen, one needs to know that there is एक operating behind the त्रिपुरा and this realization is called as त्रिविक्रम. And the स्थिति where all three are experienced as one is मनोन्मनी. 

So what happens in that स्थिति? Eyes stop flicking. It appears as if this person is seeing or living within the प्रपञ्च but really speaking, this person is not seeing it. वायु does not get processed as रेचक (exhalation) and पूरक (inhalation) but attains the state of कुम्भक (stopping of all movement). मन does not either have a सङ्कल्प or विकल्प – it remains in an अचल (unmoving) स्थिति.  

There is another way this स्थिति is explained. There are eight smaller चक्र between आज्ञा चक्र and सहस्रार and the one, just below the सहस्रार is called मनोन्मनी.  It is also known as उन्मनी.  As this चक्र is closer to the सहस्रार, where She is going to conjugate with शिव, no activity takes place in मनोन्मनी, which is beyond time and space.  This is the last point where She is known as शक्ति.  In the next stage at सहस्रार, She becomes शिव शक्ति.  This point is also known as the mouth of रुद्र.  There is a मुद्रा called मनोन्मनी, which is used in advanced stages of ध्यान.  When this मुद्रा is used, one almost loses his चैतन्य, ready to merge with the Highest.  At this state the त्रिपुरा of ध्यान (act of meditation), ध्यातृ (meditator) and ध्येय (object of meditation) are dissolved to form the Supreme oneness and the flow of सुधा is realised. Such सुधा then descends into the शरीर via all 72 नाडी and one attains highest आनन्द. This नाम may thus be seen as one of the most beautiful नाम.  

209. माहेश्वरी: प्रकृति is referred to as माया. And since माया is in the control of one who is referred to as महेश्वर, as His शक्ति, She is referred to as माहेश्वरी. As stated again and again, there is no अभेद between Him and Her. When one therefore utters this नाम, one must know that their own real state is one where प्रकृति is under their control (and not vice versa). 
210. महादेवी: शक्ति is महादेव is महादेवी. In the अष्टमूर्ति, the नाम that is used for चंद्र is महादेवी. When He is चंद्रमूर्ति, She becomes रोहिणी.   चंद्ररूप does not mean the moon. चंद्ररूप is present in the बिन्दु स्थान at सहस्रार and one who reaches this spot is referred to as महादेव and the अनुभव at that स्थान is that of महादेवी. She is the embodiment of all देवी. Thus, the देवी residing in all शक्तिपीठ is Her only.  
211.  महालक्ष्मीर्: She is महालक्ष्मी. महालक्ष्मी is the भार्या of महाविष्णु.  What then is लक्ष्मी? Everyone has a लक्ष्यम् (wealth, good life, good food, etc) since within those लक्ष्य, one expects to have an अनुभव of आनन्द. Therefore, whatever is the लक्ष्यम् of one and whatever लक्ष्यम् also does अनुग्रह to the person, both are लक्ष्मी only. It is not enough for one just to seek what one wants or needs – the need also must grace the person and not run away from him or her. Only when both come together, one may say that they have experienced लक्ष्मी in their life. In the देवी भागवत, there is a line that defines लक्ष्मी: 

लक्ष्यते दृश्यते विश्वम् स्निग्धद्दृष्या ययानिश्चम् | देवी भूताश्च महती महालक्ष्मी: तवोच्यते ||

This प्रपञ्च which is being seen by one with eyes that are full of करुणा, that देवी is महालक्ष्मी. Since She is महा (the highest) among all देव and भूत, She is referred to as  महती (She always keeps Her eyes open owing to Her करुणा since if She closes Her eyes, the प्रपञ्च will cease to exist). 

212. मृडप्रिया: मृड stands for शिव who lives at गोकर्ण (in Goa). मृड  means आनन्द स्वरूप. प्रिया also means आनन्द and She gives आनन्द to शिव or She may be called as Her आनन्द स्वरूप. 

महारूपा महापूज्या महापातक-नाशिनी । महामाया महासत्त्वा महाशक्तिर् महारतिः ॥ ५४॥ 

213. महारूपा: She has a great form or रूप. रूप belongs to प्रकृति and She takes a certain रूप for giving अनुग्रह to Her भक्त. She is महा and She has no दोष. महा is applied only to such a state that is beyond four aspects – पुरुष (जीव), प्रधान (मूल or अव्यक्त प्रकृति), व्यक्त (viz manifested प्रकृति) and काल (time principle). She is beyond all these but the primary reality behind all these four – hence She is called as महारूपा. 
214.   महापूज्या: The best पूजा is reserved for Her or needs to be undertaken for Her only. Also, the best persons, the persons who are the highest ज्ञानी or those with शुद्ध सत्व offer their पूजा to Her only. 
215. महापातक-नाशिनी: One who does Her पूजा, their पातक (पाप कर्म) are destroyed by Her.
216. महामाया: माया is शक्ति of परमेश्वर. One definition of माया is that it is a विचित्र कार्यकारी शक्ति since it brings an expression of आश्चर्य among all of us who are stunned to experience the phenomenal diversity we are able to witness in the universe. It dazzles everyone. माया refers to be one that can be measured and anything that can be measured is limited. The physical manifestation of विश्व is not a सत् वस्तु or real – it appears real and hence, it is a मिथ्या. माया is so powerful pulls down one who has gained परोक्ष ज्ञान (meaning using तर्क and अनुमान, one may have accumulated ज्ञान within the शास्त्र but this ज्ञान has not seeped-in in the form of अनुभव). However, one who has obtained अपरोक्ष ज्ञान, माया will cease to trouble them. So, the one who has taken Her आश्रय will cease to be influenced by महामाया since one has obtained one’s identity with Her. 
217. महासत्त्वा:  सत् means existence, प्राण or बल. She is the one who exists – existence of anything derives itself from Her only. Similarly, the प्राण and बल in all beings is coming from Her only. 
218. महाशक्ति: शक्ति means समर्थता viz capability to discharge the बल one possesses. There is no शक्ति that exists that is beyond Her समर्थता. She is thus the परमशक्ति that keeps the universe floating or existing. 
219. महारतिः रती means आसक्ति & प्रीति. The लक्षण to have an अनुभव of आनन्द is रती. And every person has रती towards something or someone in whose presence one derives आनन्द. She is the highest or महा रती meaning one who has प्रीति towards the highest viz परब्रह्म. All महात्मा have आसक्ति on Her and hence She is महारतिः. This is why पार्वती yearned for शिव because He is the one towards whom the महात्मा direct their रती to. 

महाभोगा महैश्वर्या महावीर्या महाबला । महाबुद्धिर् महासिद्धिर् महायोगेश्वरेश्वरी ॥ ५५॥

220. महाभोगा: भोग means अनुभव though in व्यवहार, it is used to refer to सुख and धन. The ability to have अनुभव within all beings is owing to Her only. Stone does not have अनुभव while beings do. And every being will like to have an अनुभव as it is only अनुभव that gives meaning. Her अलंकार is done by all residing in मणिद्वीप and since She is served by many, She is referred to as महाभोगा.  
221. महैश्वर्या: She stays in मणिद्वीप and this is owing to Her ऐश्वर्य. ऐश्वर्य has two अर्थ – विभूति and ईश्वरत्व (latter means having अधिकार) and She alone has अधिकार over everything in the विश्व. शास्त्र refers to अष्ट ऐश्वर्य that are sought by all (दास – get people who serve, भृत्यु – get people who serve with payment of salary, बन्धु – having close relatives, सुतु – having knowledge of words meaning knowledge, वस्तु – having material possessions, वाहन – modes of transport, धान्य – access to food & धन – wealth). Over time, whatever possession we aquire may be seen as a part of महैश्वर्या that we have received from Her. One may thus see two kinds of ऐश्वर्य – one that is कर्म परिमित काल भोज्यानि (meaning the possessions that come to us aligned to our कर्म – these are however limited to our कर्म). All लोक ऐश्वर्य will have a परिमित (or limit). The second kind, the real ऐश्वर्य is that of मोक्ष – it will stay with us for all of eternity and this has no परिमित. She is मुक्तिरूप as well as one who gives मुक्ति. 
222. महावीर्या: वीर्यं शुक्रे प्रभावे च तेजस्सामर्थ्यरोरपि – वीर्यं means शक्ति that enables उत्पत्ति of प्रपञ्च. She is the creative force in the universe on a continuous basis and She uses Her प्रकृति to create the विश्व. 
223. महाबला: While बल is translated as strength, it also means सेना and Her सेना is the बल that fought to defeat भण्डासुर. 
224. महाबुद्धि: : All variations or manifestations of बुद्धि seen in the प्रपञ्च are Her expressions only. 
225. महासिद्धि: :  स्कन्द पुराण gives the following order of सिद्धि one acquires by chanting मंत्र or doing जप:

1. रसोल्लास: While chanting, one gets an अनुभव of रस by connecting with the भाव of such a जप or मंत्र
2. द्वन्द्वै: अनिविभूतम्: One gets to not have an अनुभव of सुख or दुःख on worldly affairs
3. अधमोत्तम अभाव: The kind of thinking that something is less, something is more, something is low or something is high does not come into the मन of such a साधक
4. कान्तिबलविशेकम्: One acquire कान्ति in one’s शरीर apart from बल. विशोक स्थिति comes about for one who does not have any अनुभव of शोक in any form. An unknown form of आनन्द is always present in such a person. 
5. तपोध्यानादिनिष्ठा: When one does तप or ध्यान, one is able to continue without any distraction/ disturbance for a long period of time
6. कामचारित्वम्: Such a person can move about anywhere and he faces no obstacles, wherever he goes
7. यत्रक्वचन शायिते: Wherever he is situated, he is स्थिर in such a place without any inconvenience. When She is present and one is connected with Her, why will anyone have a problem with one place as against another? One may thus be said to live in the same state as that of प्रह्लाद. 
8. महायोगेश्वरेश्वरी: ब्रह्म, विष्णु and रुद्र are collectively referred to as महा योगेश्वरेश्वर. Since She is their ईश्वरी, She is called as महायोगेश्वरेश्वरी. 

All the previous 14 names have a बीज अक्षर and the अधिदेवता of these are – वायु, आत्मा, सत्यदेव, सर्वम, पुर:, अन्त, यज्ञ:, वषट्कार, इंद्र, रुद्र, विष्णु, ब्रह्म, नम: & प्रजापति. The next 13 नाम from महातन्त्रा to योगिनी-गणसेविता are referred to as विद्या by the name महाक्रमयाग विद्या. What is महाक्रमयाग? शिव had done this याग to make Her manifest or become व्यक्त. बाह्य श्रीचक्र उपासना is also called as महायाग and one who is able to do both बाह्य (external) and अन्तर्याग (internal) collectively is also doing महायाग. 

महातन्त्रा महामन्त्रा महायन्त्रा महासना । महायाग-क्रमाराध्या महाभैरव-पूजिता ॥ ५६॥

226. महातन्त्रा: Her रूप is the greatest तंत्र (viz श्रीविद्या). While other तंत्र are mainly for भुक्ति, श्री विद्या is both for भुक्ति and मुक्ति. Since this तंत्र is a मोक्षकारिका, hence She is referred to as महातन्त्रा. 
227. महामन्त्रा: She is the embodiment of all मंत्र.  All मंत्र originate from the fifty-one अक्षर of संस्कृत.  These fifty-one अक्षर are worn around Her neck in the form of a garland and all the मंत्र originate from this garland. This नाम could also mean Her पञ्चदशी and षोडषी मंत्र, that are considered supreme amongst all मंत्र.

Further reading on मंत्र:  In तंत्र सिद्धान्त, मंत्र play a very significant role, as tantrism attach greater significance to the powers of words (known as वाक्). वाक्  is predominantly identified with शक्ति. In संस्कृत, each अक्षर or a compound अक्षर is known as बीज and a number of बीज constitute a मंत्र. बीज  is explained as the mystical letter or syllable which forms the essential part of the मंत्र of any देवता.  बीज  is also explained as the primary cause or principle, source or origin. बीज  is like a seed.  The effect of मंत्र can be compared to the manifestation of a gigantic tree from a tiny seed.   तंत्र is designed in such a way that it infuses sound energy to मंत्र that manifests in whatever way it is used for. मंत्र do not get energised by mere mundane repetition. The procedures of energising मंत्र are dealt elaborately in various तंत्र texts.  Characteristic feature of तंत्र शास्त्र is the appropriate usage of powers of मंत्र. Every ritual used in तंत्र is accompanied by formation of मंत्र.  The powers of मंत्र are so great that they can become fully functional, provided they are enunciated in the prescribed way.  मंत्र are the continuation of divine energy, restricted to either a particular देवता or the ब्रह्म, depending on the मंत्र used.  For example, पञ्चदशी and षोडषी are capable of providing only the final मुक्ति of the आत्मा.  They will not give सिद्धि. The choice of मंत्र is normally decided by one’s गुरु, depending upon on शिष्य’s ambition and समर्थता.} 

228. महायन्त्रा: Since श्री विद्या has an appropriate यंत्र and मंत्र, She is referred to as महायंत्र and महातंत्र. श्रीचक्र is also referred to as रुद्रयंत्र and वनदुर्गायंत्र. यंत्र is an energy field and wherever such an energy is centered, that place or object becomes a यंत्र. यंत्र is one which does यम (meaning it controls) – it controls our बुद्धि and इन्द्रिय and also protects from नरक. 
229. महासना: Her आसन is the Highest. The प्रपञ्च is Her आसन and it activates only when She sits within it. What are the प्रपञ्च? These are पञ्चभूत, पञ्चप्राण, पञ्च तन्मात्रा, पञ्च कर्मेन्द्रिय and पञ्च ज्ञानेन्द्रिय. Within us, She sits in our हृदय. श्रीचक्र (which is also located in our शरीर) is Her आसन.
230. महायाग-क्रमाराध्या: Worshipping sixty four योगिनी (who are assistants to Her) is called महायाग and if performed according to the laid down procedures, gives immediate results.  This पूजा falls under the category of तंत्र शास्त्र as नव आवरण पूजा. 

In श्री चक्र, each of the eight आवरण is presided by a योगिनी . It is said that each of these योगिनी has eight deputies making sixty four योगिनी  in all.  योगिनी  are explained as देवी attending on शिव and शक्ति. 

There is another interpretation. There are eight forms of भैरव known as अष्ट   भैरव.  Their consorts are known as अष्टमाता. Sixty four भैरव  and sixty four योगिनी are born to them.

The भावनोपनिषद् prescribes Her mental worship.  This is also called महायाग.  याग generally means अग्नि क्रिया and नव आवरण पूजा, though all अग्नि क्रिया are not called याग.  क्रम means going, proceeding or course.  The नाम means that She is worshipped through नव आवरण पूजा.  The secretive meaning is that She is worshipped mentally as prescribed by भावनोपनिषद्. 

231. महाभैरव-पूजिता: भैरव (or शिव) does Her पूजा. He did महायाग to make Her व्यक्त. भैरव means भयंकर शक्ति (and operates like a good security system). भैरव is the watching power which watches प्रपञ्च in nine ways: 

1. कालभैरव
2. असितांग
3. रूरू
4. चंड
5. क्रोध
6. उन्मत्त
7. कपाल
8. भीषण
9. संहार 

सूर्य is referred to as मार्ताण्ड भैरव. The definition of भैरव is given as भरत्व रमणत्व वमनत्वात् इति with भरत्व referring to पोषण शक्ति (स्थिति), रमणत्व referring to आनन्द अनुभव and वमनत्वात् referring to one who brings सृष्टि out of Himself. When शिव does Her आराधना, it means अनुसंधान of Him and Her and this connection makes universe possible. 

महेश्वर-महाकल्प-महाताण्डव-साक्षिणी । महाकामेश-महिषी महात्रिपुर-सुन्दरी ॥ ५७॥

232. महेश्वर-महाकल्प-महाताण्डव-साक्षिणी: She is the sole साक्षी of the महाताण्डव done by माहेश्वर at the end of महाकल्प.

Four युग = One महायुग

71 महायुग = One मन्वन्तर 

4 मन्वन्तर = One कल्प 

One कल्प is one day of ब्रह्मा. He then sleeps for another कल्प and both these together make one day of ब्रह्मा. 100 years of ब्रह्मा is a महाकल्प. At the end of  महाकल्प, शिव does the act of लय and only His शक्ति remains to witness the ताण्डव of शिव at the time of लय. 

There is another meaning. When a जीव does लय of all the कर्म accumulated over crores of lives, such a जीव loses its जीवभाव. He gains पूर्ण मोक्ष and such a time is referred to as महाकल्प. The आनन्द that one gains at the end of महाकल्प is called as महा ताण्डव. In this state, there is no जीव, no प्रकृति – only शिव and उमा remain. This नाम is thus an expression of the ultimate state of being when only शिव and उमा remain. And when शिव does ताण्डव, He needs His शक्ति to make this possible – she is also thus expressed as His उत्साह शक्ति that encourages Him to undertake the ताण्डव.  

233. महाकामेश-महिषी: महिषी means Queen while महाकामेश means शिव. काम means सङ्कल्प and सृष्टि सङ्कल्प is the cause of this विश्व and its operation. काम is that which is worth aspiring for. 
234. महात्रिपुर-सुन्दरी: What is the meaning of त्रिपुर? श्रीमाता is sitting in the बिन्दु मंडल and next to the मंडल is त्रिकोण whose ends represent इच्छा, ज्ञान and क्रिया. From the मूल बिन्दु only, the त्रिकोण came to be expressed. The only who resides in all these places is त्रिपुरा and as मूल बिन्दु, She is महात्रिपुर-सुन्दरी. She is expressed as the most beautiful feminine of the three words viz भू:, भुव: & सुव:. The significance of the महात्रिपुर-सुन्दरी form is because it is a state for a साधक where knowledge, Knower and known are merged into form a single entity viz ब्रह्म viz the state of self-realization. 

चतुःषष्ट्युपचाराढ्या चतुःषष्टिकलामयी ।महाचतुः-षष्टिकोटि-योगिनी-गणसेविता ॥ ५८॥

235. चतुःषष्ट्युपचाराढ्या: Her पूजा is undertaken in 64 forms or उपचार. When आदि शंकर returned to Mookambika from Kashmir, he composed चतुःषष्ट्युपचार पूजा स्तोत्र which elaborates on each of these उपचार. 
236. चतुःषष्टिकलामयी: There are 64 कला (arts) that emanate from Her. In fact, all skills emanate from Her only. There are thus 64 विद्या कला an 64 वृत्ति कला that emanate from Her. List of 64 कला as conveyed in the कामसूत्र is given below for ease of reference:

Kamasutra (कामसूत्र) – 64 Arts

237. महाचतुः-षष्टिकोटि-योगिनी-गणसेविता: महाचतुः-षष्टिकोटि means sixty four कोटि.  योगिनी गण refers to a group of योगिनी देवी. She is worshipped by these sixty four कोटि  देवी also known as योगिनी.  In श्री चक्र, there are eight मातृका देवी (also known as अष्ट माता) like, ब्राह्मी, माहेश्वरी, कौमारी, वैष्णवी, वाराही, इंद्राणी, चामुण्डा & महालक्ष्मी.  The अष्ट माता  have eight deputies called as योगिनी  which make sixty four योगिनी.  Each of these sixty four योगिनी  has one crore attendant योगिनी.  Thus the calculation of sixty four कोटि योगिनी is arrived.  These योगिनी attend to different aspects of administration of the विश्व. In श्री चक्र, there are nine आवरण (coverings or roundabouts). Each आवरण  is controlled by a योगिनी.  The ninth आवरण is controlled by श्री ललिता Herself.  Taking into account the other eight आवरण, It is said that each आवरण has crore योगिनी. 

मनुविद्या चन्द्रविद्या चन्द्रमण्डल-मध्यगा । चारुरूपा चारुहासा चारुचन्द्र-कलाधरा ॥ ५९॥

238. मनुविद्या: मनु means मंत्र and all मंत्र विद्या are a रूप of श्रीमाता. There are twelve main श्री विद्या उपासक – मनु, चंद्र, इंद्र कुबेर, अगस्त्य, लोपामुद्रा, मन्मथ, अग्नि, सूर्य, दुर्वासा, स्कन्द and शिव. All these twelve expanded the कूटत्रय विद्या (वाग्भव, कामराज & शक्तिकूट) and all twelve are indicated here by use of one name viz मनु.
239. चंद्रविद्या: चंद्रत्वम् means शीत, रस and आर्द्रता (liquifying or melting quality).  On the other hand, शिव is अग्नि. Another way of expressing that the विश्व is a combination of शिव and उमा is using the phrase – अग्निसोमात्मकम् जगत्. सोम लता is taken, crushed and its रस is used in यज्ञ. सोम लता also means कुण्डलिनी and when is able to establish connection with श्री ललिता, the कुण्डलिनी rises all the way upto सहस्रार and touches the बिन्दु स्थान following which रस comes out of सहस्रार where one then takes ग्रहण of सोम that spreads across the entire शरीर. 
240. चन्द्रमण्डल-मध्यगा: She lights up in the middle of चंद्रमंडल viz the बिन्दु point within सहस्रार. चंद्र also means आह्लाद and She is आह्लाद शक्ति. श्री चक्र has nine आवरण and each of these nine can be divided in three – the first आवरण is called as भूमंडल or त्रैलोक्यमोहन चक्र and if one crosses this, one reaches अग्नि मंडल and if one crosses this, one reaches सूर्य मंडल and when one crosses this too, one reaches चंद्र मंडल where She sits at the centre of this मंडल. 
241. चारुरूपा: चारु means मनोहर which is a state of दु:खस्पर्श परमानन्दरूपतया. Every आनन्द of this लोक has a दु:खस्पर्श whereas Her state has no दु:खस्पर्श. 
242. चारुहासा: Her expression of चारुरूपा is in the form of a smile which is called as चारुहासा. 
243. चारुचन्द्र-कलाधरा: What is चन्द्र-कला? This is also referred to as सादाख्य कला. There are fifteen कला that show change (equated to 15 phases of the चंद्र from an उपासना lens) but the कला that does not change is called as चंद्रकला. Similarly, our मन has multiple कला but behind our मन is a changeless कला that in turn enables the मन to display multiple कला and that कला is चंद्रकला (viz आत्मास्वरूप), the 16^th (viz Her). 

चराचर-जगन्नाथा चक्रराज-निकेतना । पार्वती पद्मनयना पद्मराग-समप्रभा ॥ ६०॥

244. चराचर-जगन्नाथा: The entire विश्व is filled with चर (moving) and अचर (non-moving). What is जगत्? It is defined as गतिशीलत्वात् जगत् (that which keeps moving viz चर) and it is also referred to as नित्यपरिणामशीलम् (one that is changing daily). She is the नाथ of the entire जगत् and hence, referred to as चराचर-जगन्नाथा. 
245. चक्रराज-निकेतना: निकेतना means a place or location and She stays in चक्रराज. 
246. पार्वती: Simple meaning of this word is that She is पर्वत पुत्री and hence called as पार्वती. While this is Her रूप अर्थ or पुराण अर्थ, there are other layers of meaning of this word since She was always there even before She was (re)born as पर्वत पुत्री. पर्वत is something that is अचल and is also referred to as कूटस्थमचलम् ध्रुवम् – she is कूटस्थ, She is अचल and She is ध्रुव. Our शरीर is a कूट (compound substance made of a group of sense, cells, etc) while the one that is situated within without moving is कूटस्थ. पार्वती thus stands for आत्माज्ञान situated within all.  

पर्वत means a node and a bunch of such nodes is referred to collectively as पर्वत (many peaks which are connected to one another). पर्वत also means a part – and it is a connected part (a disconnected part is called as खण्ड.  पर्व is called as such since while it looks like a part, it is not really a part (like parts of a Sugarcane) – there is अनुबन्धन (connection between parts) and also stated as पर्वरूपेण तनोति (meaning that which looks like a part but is actually spread all around). शक्ति is पार्वती and शक्ति is spread out all around the विश्व but while it is spread all around, it is connected with all other parts too. Hence, She is called as पार्वती.  Within us, from मूलाधार to सहस्रार is like a कुण्डलिनी which is seemingly divided into parts (multiple चक्र) but all of these are connected by one शक्ति – कुण्डलिनी is therefore also called as पार्वती. 

247. पद्मनयना: Both Her नयन are wide and referred to as पद्म and referred to as सूर्य and चंद्र. Even eyes of विष्णु are called as पुण्डरीकाक्ष. That which has विकसन लक्षण (expansion) and गमन लक्षण (movement) is called as पद्म and both सूर्य and चंद्र have these aspects – both blossom and both their lights are spread all around. We must experience Her also therefore as पद्म. 
248. पद्मराग-समप्रभा: It is a type of मणि that is red in colour and essentially represents ज्ञानरूप and therefore what is spread from Her is ज्ञान only. पद्म means lotus, राग means red and प्रभा means light, splendour, radiance, beautiful appearance, lights variously personified. he deeper meaning of this नाम is the description of Her subtlest कुण्डलिनी form.  कुण्डलिनी is deep red in colour at the base of the spine.  When She ascends, the brightness of the red gradually decreases and at सहस्रार when She conjoins with शिव, She almost becomes colourless.  In सहस्रार, the practitioner will be in absolute bliss.