पञ्च-प्रेतासनासीना पञ्चब्रह्म-स्वरूपिणी । चिन्मयी परमानन्दा विज्ञान-घनरूपिणी ॥ ६१॥

249. पञ्च-प्रेतासनासीना: What does प्रेत mean? That which is अचल. She is sitting in those who cannot move. There are five things that are अचल – ब्रह्मा, विष्णु, रुद्र, माहेश्वर and सदाशिव. The चैतन्य within all of them is ईश्वरी and without Her, all these five cannot do anything. ईश्वर does not move but शक्ति is the One that brings activity or movement. These five have five different activities – सृष्टि, स्थिति, लय, तिरोधान and अनुग्रह. If and when these activities are undertaken, we can say that they are performing these functions but when they do not perform these functions, they are अचल. And in these aspects which are अचल, movement happens on account of Her being situated inside them. And since She as चैतन्य brings about activity to those which are अचल (this movement or activity generated is also referred to as स्पन्द–शक्ति or vibration), She is पञ्च-प्रेतासनासीना. There is a visual representation that is popular in which श्री ललिता is depicted as seated on a table with four legs – the four legs representing ब्रह्मा, विष्णु, रुद्र and माहेश्वर while the table representing सदाशिव. There is another meaning which is internal to us – what are the पञ्च प्रेत within us – these are the पञ्च-कोश viz अन्नमय (food layer), प्राणमय (प्राण layer), मनोमय (मन layer), विज्ञानमय (बुद्धि layer) and आनन्दमय (layer from where propensity for सुख come about driven by अनुभव of विषय वस्तु). These कोश are जड only but चैतन्य seated within them is the one that is activating all these five within us. 
250. पञ्चब्रह्म-स्वरूपिणी: Aspects that remain अचल are called as प्रेत but when they show activity and movement, they become ब्रह्म and thus the same ब्रह्मा, विष्णु, etc who were described as प्रेत become ब्रह्म when Her चैतन्य activates them into doing their respective activities. 
251. चिन्मयी: Since She is located within the जड (referred to as प्रेत earlier) as a चित् स्वरूपिणि, She is referred to as चिन्मयी. 
252. परमानन्दा: When one is able to extract Her from the कोश within which we have been seeing Her, we will experience Her as the आनन्द स्वरूपिणि – hence Her name as परमानन्दा. It is on account of this that all other aspects of our being as well as the universe are activtated. 
253. विज्ञान-घनरूपिणी: She is the solid form of ज्ञान – this aspect along with आनन्द defines Her. Another explanation – विज्ञान means आत्मा or जीव and विज्ञान-घन means the total sum of आत्मा.  Such sum of आत्मा is called the हिरण्यगर्भ.  विज्ञान can be defined as ‘the absolute freedom revealing itself in the three actions of the ब्रह्म – सृष्टि, स्थिति and लय.  The entire manifestation consisting of subject and object is a reflection of विज्ञान. प्रश्न उपनिषद् says that She is superior even to हिरण्यगर्भ, the sum total of all beings

ध्यान-ध्यातृ-ध्येयरूपा धर्माधर्म-विवर्जिता । विश्वरूपा जागरिणी स्वपन्ती तैजसात्मिका ॥ ६२॥

254. ध्यान-ध्यातृ-ध्येयरूपा: Every अनुभव (or experience) is a त्रिपुटी meaning that there are three parts that have to come together – the experiencer, the experienced (object or activity or person) and the experience itself. So when I eat something, I am the eater, food is the eaten and the experience of eating is the activity. Extend this and one realizes that every अनुभव is a त्रिपुटी. ध्यातृ refers to one who is focused or directs attention towards a person, object or activity. ध्येय refers to the object or person which is the focus of attention while ध्यान refers to the specific act of focus or concentration. प्रपञ्च exists where त्रिपुटी exists or till the time, त्रिपुटी form the basis for अनुभव, संसार or प्रपञ्च continues to exist. There will however come a time when साधना fructifies and reaches the highest state – only when one reaches this state, one will understand श्री माता since at this level, all three become one as ज्ञान (which takes us back to the previous नाम viz विज्ञान-घनरूपिणी). One may say this in another way too viz that what was and is विज्ञान-घनरूपिणी is operating within us as ध्यान-ध्यातृ-ध्येयरूपा in the manner of a त्रिपुटी. Sri Ramakrishna Paramahamsa gives the analogy of a doll made out of salt getting excited seeing the sea and wants to develop connection with it. The excitement is not because the sea is different but because it sees the same saltiness present within itself in the sea too. And as it goes closer and closer to sea, the sense of familiarity deepens. The doll is the ध्यातृ, the sea is the ध्येय and the act of thinking always about the sea (which also means going towards the sea) is ध्यान. Over time, it reaches the sea and once it enters the sea, it becomes one with the sea and attains all the qualities of the sea (that were already present within it always). And thus, it becomes अनन्त which is the trait of श्रीमाता Herself. 
255. धर्माधर्म-विवर्जिता: धर्म and अधर्म do not apply to Her or when a person is one with Her, at that state, one is beyond the ideas of धर्म and अधर्म. Till we have अनुभव of life via the पञ्च कोश, till we are in जीव state, the idea of धर्म and अधर्म will continue to guide us. धर्म will have to be followed and अधर्म is निषेध. However, when one reaches the state of the Highest, when everyone becomes oneness, the idea of धर्म and अधर्म will not apply and what is real in this state is one’s identity as ज्ञान and परम आनन्द. 
256. विश्वरूपा: ॐ has four parts – अ, उ, म् and the silent part (also known as तुरीया अवस्था). In वेदान्त, one likens these four parts with four अवस्था within ourselves viz waking state (जाग्रत्), dream state (स्वप्न), deep-sleep state (सुशुप्ति) and state into which all three previous states merge into vz तुरीया अवस्था. Her name as चैतन्य within us is विश्वरूपा. The essence of माण्डक्य उपनिषद् is contained in these few नाम. A more detailed explanation is given here – विश्वरूप means omnipresent.  This नाम discusses the manifold nature of the ब्रह्म. ब्रह्म has different forms and shapes as the ब्रह्म exists in every living and non-living being in this विश्व.  In the case of non-living beings, they do not have आत्मा and hence no action takes place on their own.  There is no place in the universe, where the ब्रह्म does not exist.  सृष्टि takes place first in the form of total darkness.  From this darkness, बुद्धि arises.  From बुद्धि the अहंकार and this अहंकार gives rise to the modifications of the पञ्चभूत which ultimately creates lives in this विश्व.  This विश्व is manifested through three different factors viz. स्थूल, सूक्ष्म and कारण which give rise to वैश्वानर, हिरण्यगर्भ and ईश्वर.  These three exist in three stages of a human life जाग्रत्, स्वप्न and सुशुप्ति.  शास्त्र accept only सृष्टि, स्थिति and लय.  But तंत्र शास्त्र  talk about additional two acts of the ब्रह्म viz तिरोधान  and अनुग्रह  viz corresponding to additional two stages viz. तुरीया  and तुरीयातीत.  तुरीया is the transcendental stage.   The चैतन्य transcending the तुरीया stage becomes devoid of duality. In the next and the ultimate stage the चैतन्य further gets purified and merges into the परमात्मा.  This state of consciousness is called तुरीयातीत.  The union of आत्मा with the ब्रह्म takes place here and finally gets bonded in कैवल्य, the ultimate state. The journey of the आत्मा stops here and it ceases to exist.  One has to take efforts to have such a union and it does not happen automatically like the first three stages of जाग्रत्, स्वप्न and सुशुप्ति.  The वैश्वानर, हिरण्यगर्भ and ईश्वर are the three देव, ब्रह्मा, विष्णु  and रुद्र. Generally, one is aware of the first two stages viz. जाग्रत् and स्वप्न stages.  In the third stage of सुशुप्ति, none is aware of what is happening around, the stage of unconsciousness.  A योगी can reach the other two stages, as he knows consciously that he is शिव  himself. When his चैतन्य realizes the ब्रह्म, the effects of his कर्म wither from him and he reaches a stage where there is neither सुख nor दुःख.  When the मन ceases to think or when the मन disassociates from the इन्द्रिय, such a stage is attained.  Only in this stage, विश्वरूप is realized.  She is the विश्वरूप, the omnipresent.
257. जागरिणी: When we are awake or in the waking state, what is real is that our चैतन्य is awake. And in all beings which are in जाग्रत् अवस्था, it is Her चैतन्य is that is enabling beings to operate in that अवस्था. 
258. स्वपन्ती: In this state, while the body is asleep, the चैतन्य operates and activates in the form of dreams within all beings. 
259. तैजसात्मिका: When bodies are asleep but in a dreaming state, She is referred to by the name तैजसा during that mode. Multiple events and drama is conjured up in the dream state – and it is a wonder why or how this dreams are conjured up and for what purpose. It is She as चैतन्य operating under the name तैजस who activates all these during our स्वप्न अवस्था. 

सुप्ता प्राज्ञात्मिका तुर्या सर्वावस्था-विवर्जिता । सृष्टिकर्त्री ब्रह्मरूपा गोप्त्री गोविन्दरूपिणी ॥ ६३॥

260. सुप्ता: सुशुप्ति is the state of deep sleep. It comes intermittently in between experience of numerous स्वप्न – even मन goes into inactivity during this state. This state is recollected by a person when he or she becomes awake and then they express “I had a great sleep”. There is some bundle of आनन्द that one appears to be dipping into during this state and once some aspect of आनन्द is borrowed into the body, the body feels fresh and even मन and शरीर are able to operate effectively after one obtains rest in the state of सुशुप्ति. She is the चैतन्य who permeates the body during सुशुप्ति. 
261. प्राज्ञात्मिका: चैतन्य in the state of सुशुप्ति is called as प्राज्ञा – all three viz शरीर, मन and बुद्धि are de-activated and only aspect of चैतन्य namely प्राज्ञा is available in this state and the चैतन्य of Her operating within us in this अवस्था is referred to प्राज्ञात्मिका.
262. तुर्या: तुरीया is the अवस्था that is beyond the three अवस्था given earlier. But while it is separate from the three अवस्था, it is also a part of these three अवस्था. How does one understand this state? It is electricity that powers a bulk, a fan, an air-conditioner and our television. When electricity activates these equipment’s, the fan turns and a television runs. But while these can only run when electricity activates these, even when these equipment’s do not run, electricity remains in its state too. तुरीया अवस्था may thus be likened to electricity both in a non-active mode as well as mode when it is activating the equipment in the form of our शरीर. One can recognize this state only when one is in समाधि. तुरीया essentially means the fourth state (i.e., the inner state when one is experiencing three states of जाग्रत्, स्वप्न and सुशुप्ति and the fourth state beyond these three states of being). This state has no name and hence referred to as the fourth state (it is an indication only but not identified with a name). 
263. सर्वावस्था-विवर्जिता: One may of expression of the fourth state is that is an अवस्था called as तुरीया. However, really speaking, it is not an अवस्था at all – it is not a state of being in a certain limited state of being. It is the original expression that permeates all other अवस्था. And because it is beyond all other अवस्था, it is a state of original or real state of being, She in that original expression is referred to as one who has abandoned (or beyond) all other limited states of beings – hence, Her name is given as सर्वावस्था-विवर्जिता (one who has let go of all other अवस्था). 
264. सृष्टिकर्त्री: How does She run the Universe or विश्व? She is the one whose does सृष्टि or She is the one who projects (or creates) the विश्व. 
265. ब्रह्मरूपा: She is ब्रह्मा or Her name is ब्रह्मा when She is undertaking सृष्टि. Note here that ब्रह्मा (or त्रिमूर्ती) are not separate but merely Her expressions in different roles in which She is seen as engaging with. 
266. गोप्त्री: गोप्त्री refers to गोपन or रक्षण शक्ति meaning that She is the protector of विश्व. This state is the state of स्थिति when She is maintaining the विश्व and not allowing it to wither away. 
267. गोविन्दरूपिणी: Because She is protecting the विश्व, She is called as having taken the रूप of गोविन्द meaning She is the protector of गो (which is the universe). 

संहारिणी रुद्ररूपा तिरोधान-करीश्वरी । सदाशिवाऽनुग्रहदा पञ्चकृत्य-परायणा ॥ ६४॥

268. संहारिणी: संहार means organizing in an appropriate manner. She is संहार शक्ति meaning that when विश्व becomes लय (or absorbed) into Her, She organizes all कर्म and संस्कार of all beings in an appropriate fashion. This aspect is necessary since when विश्व again sets forth, all the hidden संस्कार need to be released appropriately for continuing from where they had stopped prior to लय. Unless all the कर्म is organized appropriately, unless all the कर्म फल is properly accounted for, the shape and form of the next सृष्टि cannot be determined appropriately. She is therefore described as संहारिणी. 
269. रुद्ररूपा: In Her act of संहार, She is named as रुद्ररूपा. 
270. तिरोधान-करीश्वरी: The is a fourth act that She does and this is referred to as तिरोधान. And Her name when She is doing तिरोधान is ईश्वरी. What is the nature of activity being referred to here? While every कर्म has been collated appropriately in Her act of संहार, it gets hidden. Just as when one goes into सुशुप्ति, all our thoughts and memory is completely hidden away from our बुद्धि (since even बुद्धि goes into sleep), similarly, She nicely hides or takes away all the activity and कर्म of the विश्व and puts them in a seed state. This तिरोधान क्रिया of Hers is referred to as ईश्वरी. 

       There is another way to look at तिरोधान. The real identify of all of us is same as Her. But this identity is hidden from us. And it is She who is hiding this reality from us. Why so? This identity is hidden since we have not attained the necessary purity or चित्त शुद्धि. Since we are still struck in sensuality and in the mode of कर्म (as against धर्म), even if our reality identity is revealed to us, we will fail to grasp it. Owing to our own imperfection, She keeps our real identity hidden from our own selves and this शक्ति is Hers is तिरोधान. And she does this for our own benefit. Till we are in the mode of अहं and मम (I-ness and my-ness), She keeps us in the mode of संसार using Her पाश. But, once however suitable शुद्धि comes about after multiple lives, She then does अनुग्रह – by Her grace, we come to realize ourselves completely (viz the next नाम). Her माया thus keeps us tied when we operate in अहं and मम mode and Her own माया is then removed by Her once we attain the necessary शुद्धि. 

271. ईश्वरी: The one who does the act of तिरोधान explained in the previous नाम. ईश्वर तत्व  is the 26^th तत्व (principle) out of the 36 तत्वs (as defined under श्री विद्या परम्परा) where the power of ज्ञान is predominant. ईश्वर controls everything. ईश्वर  is पराहंता, meaning Supreme individuality.
272. सदाशिवा – There is a fifth act that She does and this is referred to as अनुग्रह. What is अनुग्रह? All कर्म that has been collected and organized in an appropriate manner (संहार) and later stored in a root form (तिरोधान) is then released into the विश्व at the time of सृष्टि. This releasing or re-projection of the विश्व is taken possession of (ग्रहण) in alignment (अनुसरण) with the structure at the time of संहार. One may appreciate this by looking at ourselves too – all the thoughts and feelings in the जाग्रत् अवस्था disappear during सुशुप्ति but when we wake up again, all our earlier expressions come back to our memory in the same manner in which we had left them the previous night. Even though बुद्धि is emptied during सुशुप्ति अवस्था, the same बुद्धि is again filled up with the same expressions which we had accumulated till date – this शक्ति is referred to as अनुग्रह शक्ति and She is named as सदाशिव for Her act of अनुग्रह. To repeat again, all these expressions apply both at the level of व्यष्टि (individual or micro) as well as समष्टि (meaning collective or universal or macro level). What is true at a micro level works in the same manner at the macro level. All these नाम must therefore be seen as applying at the level of ब्रह्माण्ड (macrocosm) and also in the level of पिण्डाण्ड (microcosm). 
273. अनुग्रहदा: The action of the gracious सदाशिव, the blessing aspect for recreation is being referred.  अनुग्रह means grace, promoting, etc.  When the विश्व got dissolved, there exists nothing.  The atoms of all the आत्मा got compressed and embedded in the हिरण्यगर्भ.  The blessing aspect of the ब्रह्म is the act of सृष्टि after the लय. This act of सृष्टि is done by शक्ति, the श्री माता. सदाशिव form of the ब्रह्म is endowed with करुणा.
274. पञ्चकृत्य-परायणा: Since She does पञ्चकृत्य (five acts of सृष्टि, स्थिति, लय, तिरोधान and अनुग्रह), She is also called as पञ्चकृत्य-परायणा (doer of five acts). When She acts at the level of ब्रह्माण्ड, we call Her परमात्मा and when Her चैतन्य energizes us at the level of पिण्डाण्ड, we call Her as आत्मा. At both levels, She is the one who does the पञ्च क्रिया and hence She is पञ्चकृत्य-परायणा.

       All the नाम from चंद्रविद्या till पञ्चकृत्य-परायणा are collectively called as चंद्र मंडल विद्या. All these नाम are thus connected and need to be appreciated in this collective manner. The श्रीचक्र उपासना can be done with these नाम. Now we move to another bunch of नाम. 

भानुमण्डल-मध्यस्था भैरवी भगमालिनी । पद्मासना भगवती पद्मनाभ-सहोदरी ॥ ६५॥

275. भानुमण्डल-मध्यस्था: For doing Her उपासना, the शास्त्र prescribe a few आलम्बना (or supports). These are:

1. श्रीचक्र that we have obtained from a knowledgeable गुरु along with relevant मंत्र
2. Her प्रतिमा (Her image)
3. कलश
4. Seeing Her in भानुमण्डल (in the centre of सूर्य)

Doing भावना of परमात्मा in the middle of सूर्य is an उपासना that can be found in all शास्त्र – this does appear very consistently. Note the words again – we are using सूर्य as an उपासना आलम्बना. We see the same attributes of भगवान्  in सूर्य – सूर्य gives life (भगवान्  gives life), सूर्य light is present everywhere (भगवान्  is present everywhere), सूर्य appears distant and disinterested in activities on Earth (भगवान् also does not involve Herself in our day to day lives), सूर्य light is given equally to all (अनुग्रह of भगवान् is equal to all), सूर्य is bright golden colour early in the morning (She is also expressed as one having अरूण कान्ति) … One can go on and on. And as the traits of सूर्य are internalized by means of साधना, we get closer and closer to the state of भगवान् – सूर्य thus can be seen as the best आलम्बना for Her उपासना. 

There is a योग दृष्टि also for the नाम of भानुमण्डल-मध्यस्था. One must do Her भावना as located in the middle of अनाहत चक्र पद्म or हृदय पद्म. अनाहत चक्र as 12 leaves (corresponding with 12 आदित्य) – it is given as one of the most common उपासना पद्धति for ध्यान (apart from concentration in the middle of आज्ञा चक्र and in the middle of सहस्रार चक्र). She is also referred to as मार्ताण्ड भैरवी here. मार्ताण्ड, as everyone knows, is another नाम of सूर्य. 

276. भैरवी: She who is located in हृदय पद्म is referred to as भैरवी. And what does भैरवी mean? We already stated the meaning of भैरवी as भरततत्वात् रमणत्वात् वमनत्वात् इति भैरवी – we will not repeat this again. There is another meaning. When we do कन्या पूजा, a कन्या who is twelve years of age is also referred to as भैरवी. There is a series of योग साधना referred in विज्ञानभैरव which says – ‘There are two points in our respiration.  One is the outer space where exhalation ends and the other is the point within our respiratory system where the inhalation ends.  In both these points, the breath takes rest for a split second.  The rest does not mean that it stops for a split second, but remains in the form of शक्ति  in a stage of suspended animation.  One should concentrate on this शक्ति   to realize the ब्रह्म.  This शक्ति   is called भैरवी.  This masterly interpretation also confirms the प्रकाश and विमर्श  aspect of the ब्रह्म. शक्ति   is moving up and down as प्राण  and therefore विमर्श form. प्रकाश  is the static Self-illuminating आत्मा  within. This is the reason why योग teaches on the concentration of breath.
277. भगमालिनी: भगमालिनी  is a नाम given to a तिथि देवता (द्वितीय तिथि). भग also stands for ऐश्वर्य and it also stands for प्रकाश. Both are in abundance with Her. माला is the word used for a garland but it really signifies continuity (since a circle has no end). Around सूर्य is a किरण माला which is eternally present around सूर्य and just as किरण माला is present in abundance around सूर्य, भगमालिनी also means abundance of ऐश्वर्य and प्रकाश (both are useful ideas when thinking of Her). 
278. पद्मासना: How do we do Her भावना? One can visualize Her as sitting in पद्मासना in भानुमण्डल or हृदय. Since She is sitting in the middle of हृदय पद्म, She is referred to by the नाम of पद्मासना. पद्म means lotus.  When one is seated in पद्मासना, the posture will appear like a पद्म .  The leaves of पद्म creeper are compared to प्रकृति  (the source of objectivity), its filaments to विकृति  (categories, changed condition), and its stalk to ज्ञान.  
279. भगवती: स्त्री लिङ्ग of भगवान् is भगवती. भगवान् can only be used for one who has शक्ति to do सृष्टि, has ज्ञान to run सृष्टि and who possesses all of ऐश्वर्य within the universe, only such a one can be described as भगवान्. Another meaning of भगवान् is about one who possesses संपूर्ण ऐश्वर्य, धर्म, यश, श्री, ज्ञान and वैराग्य. One more meaning – the one who has शक्ति to do उत्पत्ति and लय of प्रपञ्च, has the शक्ति to decide when all जीव of the प्रपञ्च must be made to enter विश्व and leave विश्व and has the शक्ति to decide when all जीव of the प्रपञ्च must have बन्धन or given मोक्ष – one who is capable of doing all six is the one who is called as भगवान् (विष्णु पुराण contains this definition). 
280. पद्मनाभ-सहोदरी: She is the sister of पद्मनाभ (viz विष्णु). Who is सहोदरी? One who has समान लक्षण of another is referred to as सहोदरी of the other (in Puri, it is She appears as सुभद्रा sitting next to कृष्ण and बलराम). She has the same लक्षण as विष्णु. How so? Both are श्याम वर्ण – विष्णु is the व्यापक शक्ति of शिव and so is She (in fact, स्त्री लिङ्ग of व्यापक शक्ति is उमा and पुरुष लिङ्ग is विष्णु). Put another way, the पुराण express Her as the younger sister of विष्णु.  ब्रह्म and लक्ष्मी (both symbolized by red colour), विष्णु and उमा (both symbolized by dark colour), शिवand सरस्वती (both symbolized by white colour) are twins.  They represent सृष्टि, स्थिति and लय. सरस्वती got married to ब्रह्म, लक्ष्मी to विष्णु   and उमा to शिव. ब्रह्म is divided into two aspects.  One is the form of धर्म and another is the possessor of धर्म.  The धर्म portion of the ब्रह्म is divided into two, male and female.  विष्णु, the male form of धर्म portion of the ब्रह्म is स्थिति-कार of this विश्व.  शक्ति, the female portion of the धर्म became the wife of शिव. She is called उमा.  शिव, His wife उमा and विष्णु combine is referred as the ब्रह्म in this नाम.

उन्मेष-निमिषोत्पन्न-विपन्न-भुवनावली । सहस्र-शीर्षवदना सहस्राक्षी सहस्रपात् ॥ ६६॥

281. उन्मेष-निमिषोत्पन्न-विपन्न-भुवनावली: उन्मेष refers to expansion and निमिष refers to contraction. Put another way, उन्मेष refers to सृष्टि while निमिष refers to संहार or लय. उन्मेष means opening eye-lids and निमिष means closing of eye lids. The सृष्टि and लय of the विश्व happens at the wink of Her eyes.  When She opens Her eyes, विश्व is created and when She closes Her eyes, विश्व is dissolved (विपन्न).  She does these crucial acts with great ease.  This नाम actually highlights the ease with which the She creates and dissolves this विश्व. 
282. सहस्र-शीर्षवदना: The idea contained in the पुरुष  सूक्त is expressed here too in the next few नाम. She has सहस्र heads. The word सहस्र may be translated as thousand but in this context, it needs to be seen as an अनन्त वाचिक (limitlessness). Since all ज्ञानेन्द्रिय reside within our heads, this नाम is signifying the limitless ज्ञान शक्ति within Her. Equally, one may state that She is the ज्ञान शक्ति present in all beings.
283. सहस्राक्षी: She has सहस्र eyes. Just as above, we may state that Her दृष्टि is limitless (nothing escapes Her eyes or vision) and we may also state that the power of दृष्टि present within all beings is Hers only.
284. सहस्रपात्: She has सहस्र legs. And this means that She is present everywhere and there is no place in the universe which She cannot reach. Also, the power of locomotion present in all beings arises owing to Her only. 

आब्रह्म-कीट-जननी वर्णाश्रम-विधायिनी । निजाज्ञारूप-निगमा पुण्यापुण्य-फलप्रदा ॥ ६७॥

285. आब्रह्म-कीट-जननी: Since She is सृष्टि कर्तृ, She is the जननी (mother or causation principle) of every creation in the विश्व – from ब्रह्मा to an insect. Every other being comes within these two extremes.
286. वर्णाश्रम-विधायिनी: Why is there reference to वर्ण आश्रम here? Not only has She created the universe, She has categorized all beings to discharge their conduct on the lines of वर्ण and आश्रम व्यवस्था. And all means all – the ऋषिs have stated that वर्ण can be recognized in ग्रह (planets and stars), in trees, animals and even stones and not just human beings.  त्रिगुण remains the key force behind both वर्ण and आश्रम. Where सत्व is dominant, one is a ब्राह्मण, where रजस् is dominant towards leadership roles that is for the benefit of others, one is a क्षत्रिय, where रजस् is dominant (with reduced सत्व) towards undertaking trading and business to enhance material success and share that prosperity with others, one is a वैश्य where तमस् is dominant towards undertaking repetitive roles but again to serve others in society, one is a शूद्र. Equally, within oneself, when one is undertaking a thinking or learning activity, one is a ब्राह्मण, when one is taking up protection of oneself, one is a क्षत्रिय, when one is pursuing material wealth and dreams, one is a वैश्य and when is focused on sensual entertainment or sleep, one is a शूद्र. Those familiar with ancient शिल्प शास्त्र will learn about different वर्ण within stones and how such differences can assist in using such stones more effectively. आश्रम व्यवस्था is also driven by त्रिगुण. ब्रह्मचर्य is the stage where सत्व is dominant, रजस् is dominant during गृहस्थ and वानप्रस्थ stage while तमस् is dominant in old age.  

She is the one who has set up all beings to experience life aligned to their गुण. Differences in गुण is a natural order of life. Each being will benefit if their स्वधर्म is aligned to their स्वभाव which in turn is determined by the dominant गुण of such a person. Those who perform स्वधर्म aligned to their गुण for the benefit of others in society will gain Her state – this is stated in the श्रीमद्भगवद्गीता and many other शास्त्र too. 

287. निजाज्ञारूप-निगमा: The विश्व runs as per Her आज्ञा that is stated in the निगमा  (viz the वेद). She can be known through the वेद (since it describes Her in full measure) and equally, वेद emanates from Her only. 
288. पुण्यापुण्य-फलप्रदा: वेद elaborates clearly the idea of धर्म and those whose कर्म is aligned with धर्म  will obtain पुण्य while those कर्म is aligned to अधर्म will obtain पाप फल. What is पुण्य? That कर्म that purifies us, enhances our सत्व गुण and takes us closer to Her is a पुण्य कर्म. And that कर्म that takes us away from Her (which is our own identity) is a पाप कर्म. And since वेद is nothing else but Her expression only, She is the one who grants the फल of पुण्य and पाप as per the कर्म undertaken by all beings. This aspect of पुण्य and पाप and the consequent obtaining of स्वर्ग and नरक is contained in the कर्म कांड part of the वेद. Now let us turn to ज्ञान कांड part (also known as वेदान्त). 

श्रुति-सीमन्त-सिन्दूरी-कृत-पादाब्ज-धूलिका । सकलागम-सन्दोह-शुक्ति-सम्पुट-मौक्तिका ॥ ६८॥

289. श्रुति-सीमन्त-सिन्दूरी-कृत-पादाब्ज-धूलिका: One has to bring one’s भावना fully into the imagery contained in this नाम. वेद is conveyed as having स्त्री रूप (or Her daughters). This नाम is stating that when the वेद approached Her, they prostrated fully and when they did that action, the red धूलि or dust at the bottom of Her feet touched the parting of the hair of the many स्त्री and thereby made them full and complete. As a भक्त, one may thus prostrate to Her fully (meaning follow the word of the वेद as conveyed in the कर्म कांड) – when one does धर्म, one will get चित्त शुद्धि. And once चित्त शुद्धि happens, one becomes closer to Her real स्वरूप as conveyed in the ज्ञान कांड part of the वेद (the उपनिषद्). Such closeness comes about since the भक्त has attained the intellectual purity to comprehend Her real स्वरूप. However, one must note that even here, श्रवण and मनन will only give us access to Her धूलिका only. But if one wants access to Her fully, one has to go beyond श्रवण and मनन of श्रुति (वेद) and absorb oneself fully into Her (that is निधिध्यास). One must therefore apply Her ज्ञान as our सिन्दूर (meaning live our lives as per the वेद) and we will certainly obtain Her. There is one more way to understand that धूलिका means – the word means कान्ति किरण (meaning ज्ञान). Thus, one will gain ज्ञान by following Her word (which is the वेद).  
290. सकलागम-सन्दोह-शुक्ति-सम्पुट-मौक्तिका: Red मणि can be found hidden between two shells. The most precious मणि once extracted from between the shells brings glory to its owner. आगम refers to शास्त्र – more specifically, they refer to the उपासना शास्त्र (of शिव, देवी, विष्णु, etc). These शास्त्र contain मंत्र and specific उपासना पद्धति to attain the state of परमात्मा. This नाम states that all आगम शास्त्र is Her रूप only and once who has lived their lives as per the पद्धति specified within these शास्त्र will attain Her. It is She who is hidden as the सार within all शास्त्र and this सार is nothing else but मुक्ति (which is the मणि or jewel contained within all शास्त्र). 

पुरुषार्थप्रदा पूर्णा भोगिनी भुवनेश्वरी । अम्बिकाऽनादि-निधना हरिब्रह्मेन्द्र-सेविता ॥ ६९॥

291. पुरुषार्थप्रदा: She in the form of शास्त्र has given us approach to undertake पुरुषार्थ viz धर्म, अर्थ, काम and मोक्ष. A beautiful story is conveyed here – She goes to शिव and asks him to write a शास्त्र that provides a भक्त to attain all पुरुषार्थ. शिव replied that कर्म कांड of the वेद gives धर्म, अर्थ and काम while ब्राह्मण while उपनिषद् part gives access to मोक्ष. She was however not satisfied and told Him to put together a शास्त्र that all four in a single शास्त्र. And She kept on pushing Him to write such a शास्त्र. And then, शिव took the रूप of दक्षिणमूर्ति and wrote श्रीविद्या शास्त्र and told Her that this शास्त्र contains a way to attain all पुरुषार्थ. Then She was happy. Simply put, one who studies and practices श्री विद्या will get access to all four पुरुषार्थ together and does not have to seek each पुरुषार्थ separately. 
292. पूर्णा: She or Her study and practice completes the person. She makes such a person पूर्णा. One who thus obtains all four  पुरुषार्थ automatically attains पूर्ण स्थिति and this is why She is called as पूर्णा because She is imparting the highest विद्या which is the ब्रह्म विद्या. 
293. भोगिनी: All भोग (लौकिक as well as परलोक भोग) is granted by Her. Or one may experience all भोग as Her स्वरूप only. And when one experiences all भोग as Her स्वरूप only, while one will indulge in भोग, one will be conscious that one must indulge only to the extent it is required or appropriate. Further, भोग does not mean enjoyment but really means आनन्द and अनुभव. And She is आनन्द स्वरूपिणि. And thereby all अनुभव that we engage with is Her only or on account of Her only. 
294. भुवनेश्वरी: There are fourteen भुवन or लोक as per शास्त्र. She is the ईश्वर शक्ति running or managing all these भुवन. That is one simple meaning. भुवनेश्वरी  is also expressed as the highest मंत्र विद्या. When one does भावना of भुवनेश्वरी, one must do this jointly with शिव. In this रूप, She has four hands – one granting अभय, another giving वरद and two other hands holding पाश and अङ्कुश. Two शक्ति are hidden in one नाम of भुवनेश्वरी – one that eliminates भीरुत्व (fear or panic which in turn come on account of अज्ञान) viz भैरवी and the other that provides ज्ञान and पार्वती is the ज्ञान स्वरूपिणि. Both these शक्ति are present in the भुवनेश्वरी मंत्र or विद्या. Hence, this नाम is very powerful since it signifies the ultimate state. The उपासना पद्धति of भुवनेश्वरी requires the उपासक to do उपासना of Her as भैरवी in the morning (since all fear must be set aside at the start of the day) and पार्वती in the evening (after अनुभव of the entire day, one attains शान्ति). There is a एक अक्षर बीज that is hidden in this नाम (and there is a lot of detail contained in the शास्त्रs that elaborates on the importance of this बीज). If one is lucky to obtain a गुरु, one can learn this from such a गुरु.   
295. अम्बिका: अम्बिका may be understood as माता but really speaking, this नाम means माता of माता which is Her. अम्ब means कारण and पोषण and because She is कारण of कारण, She is called as अम्बिका. अम्बिका has other meanings as per निघण्टु – रात्री, सिद्धि and निद्रा. There is a रात्री सूक्त in the ऋग्वेद and सामवेद and one attains all भुवना when one connects with the मंत्र in this सूक्त – अम्बिका is the state one attains when one chants रात्री सूक्त. She is a निद्रा स्वरूपिणि – when विष्णु is lying down at the time of प्रलय in योगनिद्रा स्थिति, it is She is who is the योगनिद्रा शक्ति within विष्णु at the end of प्रलय. Why रात्री? शिव is represented by daytime while पार्वती by रात्री (since She is माया स्वरूपिणि and thereby covers the ज्ञान to those who are not evolved). She is also the one who grants सिद्धि (all सिद्धि is given by Her only). Thereby, one नाम अम्बिका has all these meanings aligned to it. 
296. अनादि-निधना: She has no आदि (beginning) or अन्त (ending) and She is therefore referred to by the नाम अनादि निधना (since both आदि and अन्त do not apply to Her).
297. हरिब्रह्मेन्द्र-सेविता: We discussed earlier that She is भुवनेश्वरी meaning She is the ईश्वर शक्ति of all भुवना. And all भुवना have their own ब्रह्मा, हरि, इंद्र and other देवता. And all these multiple देवता undertake Her सेवा or bow down to Her as the ईश्वरी of their respective भुवना and hence, Her नाम is हरिब्रह्मेन्द्र-सेविता. 

नारायणी नादरूपा नामरूप-विवर्जिता । ह्रींकारी ह्रीमती हृद्या हेयोपादेय-वर्जिता ॥ ७०॥

298. नारायणी: नारायणी is another name for पर ब्रह्म. The वैदिक अर्थ of नर is परमात्मा. Any aspect or work (कार्य) associated with नर is referred to as नार (what is work of परमात्मा – सृष्टि, स्थिति and लय). She is the कारण of all the कार्य undertaken by नार and hence, She is referred to as नारायणी. Just as mud is fully spread out within an earthern pot or gold fully spread out within all ornaments, one may say that the mud/ gold is the कारण and the earthern pot/ gold ornaments is the कार्य. Similarly, She is spread out as the कारण of all the कार्य undertaken by नार (which we can see as the visible प्रपञ्च). The जगत् is the कार्य रूप and within that जगत्, She is the चैतन्य that activates and animates it. This is one meaning. 

नर means मनुष्य – it means one who is getting exhausted or one who is always moving. Since a life form is born, it keeps moving as its life term keeps getting exhausted. While the word नर is used for an individual, नार is the word that is applied at a group level. The आधार or अयन or आश्रय of all नार is नारायण since it is ब्रह्म who is situated in the हृदय of all. She as नारायणी thus becomes the आश्रय शक्ति among all beings. There is a third meaning. Before सृष्टि, the entire विश्व was in the state of जल and even after the entire विश्व is destroyed, it remains in the state of जल and this state is called as नार and one that supports the विश्व in that state is referred to as नारायण in पुरुष लिङ्ग and नारायणी in स्त्री लिङ्ग.

299. नादरूपा: नाद is a special word which has a special शक्ति hidden within it. नाद is translated as sound but one must note that sound itself is of four types as per श्री विद्या (परा, पश्यन्ती, मध्यमा and वैखरी – we will talk about these aspects later). When सृष्टि became व्यक्त, the first first रूप of the विश्व was in the form of नाद. It is only after नाद that other aspects of विश्व came about. The same प्रथम नाद शक्ति is also spread out within the विश्व and this is called as नाद रूप. Wherever there is चैतन्य, there is नाद. And since नाद is always there, one may attain access to चैतन्य by accessing नाद.  This is why the first step of any उपासना is a मंत्र (which is nothing else but नाद in a certain form) – the idea is that via नाद (as an आलम्बना), we get access to परमात्मा. Taking this further, word or language or any expression requires अक्षर as well as स्वर and we can therefore add that it is नाद that is split into two – अक्षर and स्वर. And while our ears are capable of listening to a शब्द, our ears are incapable of many sounds that are beyond its range – the idea of नाद may thus be understood as something as a more सूक्ष्म sound that is beyond the शब्द that each of us have access to. A शब्द may thus be expressed as व्यक्त नाद that is a lower form of प्रथम नाद that we referred to earlier. 

We have already stated earlier that शिव is referred to as प्रकाश (the सत् and चित् as aspect of परमात्मा) and उमा as विमर्श (the आनन्द aspect of परमात्मा) – at the time of सृष्टि, the प्रकाश aspect takes the form of बिन्दु which in turn starts सृष्टि with a नाद and from नाद, everything else follows. And this नाद which is the root of विश्व is also spread across the विश्व – it is always there; at the time of सृष्टि, स्थिति and लय. ॐ is referred to as प्रथम नाद but one must note that even the sound of ॐ is a व्यक्त नाद but the silence that precedes and succeeds the sound of ॐ is the प्रथम नाद.

वेद looks at the word नाद into two – न-कार is प्राण or वायु स्वरूप and द-कार as अग्नि स्वरूप and any element of sound is thus a mixture of वायु (from where प्राण emerges) & अग्नि. Where there is no चैतन्य, there is no नाद and this is why when a person dies, the नाडी of the person stops emanating the नाद from within the body. We stated earlier that नाद splits into two for मनुष्य – अक्षर (which turns into अक्षर, शब्द, वाक्य and काव्य) and स्वर (every sound has a certain note and सप्त स्वर is an organized method of categorizing these स्वर). There is a link between सप्त स्वर to the सप्त चक्र within us as well as सप्त दिन (week) and further with सप्त वर्ण – this is a separate subject altogether and we cannot go into too much detail at this stage). नाद उपासना thus involves knowledge of स्वर for that particular day, doing उपासना and other क्रिया relating to the specific देवता of that day, gain further insight into the स्वर and one who does this daily, gains access to the नाद that is permeating all स्वर and in turn gain access to परमात्मा. नाद विद्या is a detailed subject (also referred to as शब्द ब्रह्म विद्या or नाद उपासना) and one who masters it is able to hear sounds not normally heard by others till one hears the original pure sound, the नाद, and one attains मोक्ष at that state. 

300. नामरूप-विवर्जिता: She is one who has no नाम and रूप and since She has no नाम and रूप, She is called as नामरूप-विवर्जिता (not having a name is also a name 😀). नाम and रूप come under the zone of व्यवहार (or व्यक्त प्रपञ्च) while She is beyond प्रपञ्च as an अव्यक्त स्वरूप and this is why She is referred to as नामरूप-विवर्जिता. वेदान्त refers to five aspects – अस्ति, भाति, प्रियम्, नाम and रूप. The first three fall in the zone of परमात्मा and the last two fall in the zone of व्यवहार or प्रपञ्च. Everything in प्रपञ्च has a नाम and रूप and beyond the नाम and रूप, what is present within every object/ person within प्रपञ्च is अस्ति, भाति and प्रियम् (अस्ति means existence which is सत्, भाति is that is energises or lights up which is चित् while प्रियम् is that which is beautiful, आनन्द). Just as we use a ladder to climb up and then leave the ladder once we are in the balcony, नाम and रूप is the ladder we use as उपासना to climb up to reach Her and once we are established in अस्ति, भाति and प्रियम्, we do not have any further use for नाम and रूप. Hence, since Her truth is सत्, चित् and आनन्द, She is also to be understood as नामरूप-विवर्जिता. 
301. ह्रींकारी: ह्रीम् is शक्ति रूप – it has three parts – ह-कार, र-कार and ईंम्-कार. ह is आकाश बीज, ईंम् is वायु बीज while र is अग्नि or तेज बीज. So, when परमात्मा undertook सृष्टि, the शक्ति spread out all around and this first stage is आकाश. Then, from आकाश, all other aspects came about (note that आकाश is not to be seen as empty space but actually dense चित् शक्ति that contains potentiality of all creation within itself. Everything else that comes out of आकाश is a condensed or grossified or स्थूल aspect of what is contained in आकाश itself). Thus, while ॐ is expressed as the first manifestation of ब्रह्म (combining अ, उ and म्), three aspects that elaborate the spreading-out of शक्ति of परमात्मा is expressed by ह्रीम्. The देवी भागवत states that ह-कार symbolizes स्थूल शरीर, र-कार symbolizes सूक्ष्म शरीर while ई-कार symbolizes कारण शरीर as well as the combined ह्रीम् बीज signifies all three as well as the तुरीया अवस्था that permeates all three अवस्था. Therefore, those who undertake उपासना of Her by using the ह्रीम् बीज will gain access to everything since “something” comes from “everything” only. There is another explanation – ह-कार symbolizes सत् and gives us धर्म पुरुषार्थ, र-कार symbolizes चित् and gives अर्थ पुरुषार्थ while ई-कार symbolizes आनन्द and gives काम पुरुषार्थ while the combined ह्रीम् बीज (and म् in particular) is one that gives मोक्ष. Therefore, ह्रीम् बीज gives us access to all four पुरुषार्थ. This बीज is also called as भुवनेश्वरी बीज and gives us access to Her. Another statement can be made here – we earlier stated that the entire विश्व has come from आकाश. We are also aware that the तन्मात्रा associated with आकाश is शब्द which is nothing else but a व्यक्त रूप of नाद and thereby we are able to see a connection between the earlier नाम which is नाद with ह्रीम् बीज. 
302. ह्रीमती: Her बुद्धि or Her स्वरूप is  ह्रीम्. Here, ह्रीम् here is used to mean लज्जा. And what does लज्जा mean? One who steps back or embarrassed for getting close to अधर्म is expressing लज्जा. Therefore, those who are aligned to Her will keep away from अधर्म. There is another deeper meaning – ह्रीम् also is an expression of folding up or pulling back which again signifies लय. Therefore, when one is aligned to Her, She will draw out the person from his or her बहिर्मुख orientation and make the person अन्तर्मुख and thereby takes them to their own परमात्मा स्थिति. She is thus to be seen as the शक्ति that brings us in back to our original state of being – our स्वरूप. 
303. हृद्या: What we like, what we are attracted to is referred to as मनोहर and also हृद्या means मनोहर. One may thus state that Her स्वभाव is ह्रीमती and Her स्वरूप is हृद्या. The other meaning of this नाम is that She is located in the हृदय of all – that is Her primary place and one who has attained ज्ञान can locate Her or recognize Her as situated in one’s own हृदय and hence She is referred to here as हृद्या.
304. हेयोपादेय-वर्जिता – हेयम् refers to that which one needs to let go off and  उपादेयम् refers to that which one needs to accept. All जीव live by accepting a few things and giving up a few others. For example, for all जीव, सुख is उपादेयम् and दुःख is हेयम्. She is however who has no हेयम् and no उपादेयम्. Why is this so? One will need something only if one does not have it already and similarly, one will give up something if it does not belong to oneself. Since She owns everything, the question is accepting or giving up cannot arise in Her case. Hence, She is हेयोपादेय-वर्जिता. She is the one आत्मा वस्तु present in all – and आत्मा can never be given up (since आत्मा is always there) and आत्मा cannot even be accepted (since आत्मा is already present in all). Since She is the आत्मा वस्तु, She is हेयोपादेय-वर्जिता. The other meaning is that for all जीव, there are certain कर्म that are हेयम् and certain other कर्म that are उपादेयम्. For Her however, there is no such कर्म that is उपादेयम् or हेयम् and since She is धर्म–अधर्म विवर्जिता (this was discussed earlier), She is named as हेयोपादेय-वर्जिता. 

राजराजार्चिता राज्ञी रम्या राजीवलोचना । रञ्जनी रमणी रस्या रणत्किङ्किणि-मेखला ॥ ७१॥

305. राजराजार्चिता: Her अर्चना is undertaken by the king of all kings. Who is this राज-राजा – it is कुबेर. Since He had undertaken Her उपासना, He gained all the wealth.  राज-राजा is also used for ब्रह्मा, विष्णु and रुद्र since they are the राजा of all राजा. However, they too undertake Her उपासना or अर्चना and hence, She is called as राजराजार्चिता.
306. राज्ञी: She is the queen of all. There is no other queen other than Her. The other meaning is that the भुवनेश्वरीमंत्र is the Highest मंत्र and the राज-राजा have done Her उपासना by the highest भुवनेश्वरी मंत्र which is the queen of all मंत्र and hence referred to as राज्ञी here. 
307. रम्या: She is रम्या, the most beautiful of all. Those who are aware of मंत्र विद्या have stated that the ह्रीम् बीज has expanded and found expression in these names. Therefore, रम्या word contains ह-कार बीज, the next word राजीवलोचना contains ई बीज, रञ्जनी contains बिन्दु while रमणी contains र-कार. Therefore, those who chant these names are also expressing ह्रीम् बीज. Note that all these नाम are also an expression of आनन्द. 
308. राजीवलोचना: Her eyes are like पद्म – when one experiences आनन्द, the eyes become big or they expand and the use of पद्म signifying आनन्द is therefore appropriate. Similarly, wherever one attains ज्ञान, one’s eyes expand with आनन्द. 
309. रञ्जनी: That which pleases is रञ्जनी. One which gives आनन्द pleases all and since She is आनन्द स्वरूपिणि, She is रञ्जनी which also means one which generates उत्साह (enthusiasm to undertake some work and that उत्साह is an expression of आनन्द).
310. रमणी: This नाम means one what attracts all and thereby gives आनन्द to all. What is it that attracts all? When one does अनुभव of anything, if such अनुभव gives or provides a new or fresh type of आनन्द every moment one is having such an अनुभव, only such an अनुभव must be referred to as रमणी. As can be evident here, all aspects of प्रपञ्च are limiting – they cannot give a continuing अनुभव of freshness. Since it is only Her अनुभव that gives a continuing experience of fresh आनन्द, only She can be referred to as रमणी. 
311. रस्या: If anyone wants to have an अनुभव of आनन्द, one must also have a suitable mindset to experience such an आनन्द. Put another way, one must have रस शक्ति to be able to experience joy. One who lacks such रस will never experience आनन्द even though the most beautiful experience is being undergone by them. रस is also a शक्ति and it is Her expression only. She is thus called as the रस्या who must be present to have an अनुभव of that which is रमणी. रस्या is also to be seen as उपदेश शक्ति or गुरु स्वरूप that facilities ग्रहण of Her आनन्द स्वरूप (as we stated, without having the रस, one will be unable to grasp or connect with Her). 
312. रणत्किङ्किणि-मेखला: As one develops capability to grasp Her (acquires the रस), the शब्द of Her मंत्र becomes intelligible. And the मंत्र is heard as a beautiful sound just as the sound of pleasant ringing bells that come out of the ornament worn around the waist by a beautiful woman. And why is the ornament worn around the waist referred to here? As per वेद, the sound emanates from मूलाधार but remains अव्यक्त as it crosses स्वादिष्ठान also but comes audible to the ear once it reaches नाभि (the locus of मणिपूर चक्र). The suggestion of the ornament worn over the नाभि emanating pleasant sound can thus be imagined by a साधक to being able to grasp Her मंत्र and thereby experience आनन्द. 

रमा राकेन्दुवदना रतिरूपा रतिप्रिया । रक्षाकरी राक्षसघ्नी रामा रमणलम्पटा ॥ ७२॥

313. रमा: रमा refers to लक्ष्मी स्वरूप and thus श्री part of श्रीम् बीज is stated here. रमा refers to one who is playing and once again, “playing” is an expression of आनन्द. 
314. राकेन्दुवदना: राक refers to full or completeness and इंदु refers to चंद्र and She is thus being expressed as one whose वदना (face) resembles full moon displaying all 16 चंद्रकला (which is nothing else but षोडषी बीज मंत्र). Circle is an expression of पूर्ण आकार and thus full moon suggests completeness and म् is the मंत्र expression of such a state. Thus, the word रमा & राकेन्दुवदना together represent श्रीम् बीज मंत्र. 
315. रतिरूपा: What does रती mean? It means seeking or आसक्ति. One must live life always having आसक्ति of something or other. And if one seeks or has आसक्ति with उत्साह, then one is truly living with लक्ष्मी within oneself. As they say, an active person is better than a lazy person doing nothing. Having आसक्ति may thus be seen as possessing a लक्ष्मी कला. Of course, आसक्ति may start from object or person of this लोक but slowly, that aspect may move towards Her as She is the only one (our आत्मा शक्ति) towards which रती is truly deserving. From a लीला lens also, one sees पार्वती having रती towards शिव or राधा towards कृष्ण. And their रती was unshakeable and this was possible since both of them were रतिरूपा. Another word for रती is भक्ति.
316. रतिप्रिया: She likes all who have रती towards परमात्मा. And once She sees that in anyone, She will certainly take such a person towards परमात्मा. And why do we say this? When रती lost काम, She then reached out to श्रीमाता. And when श्रीमाता witnessed the immense प्रेम of रती towards काम, She was filled with करुणा and brought काम back to life. Similarly, any भक्त who displays deep pure longing for someone over whom they have प्रेम, She will certainly fulfil the wish of such a भक्त. Hence, She is रतिप्रिया. 
317. रक्षाकरी: She protects or does रक्षा. What does She protect a भक्त from? Owing to पुण्य undertaken owing to साधना, a भक्त has attained योगबल. However, while navigating in संसार, there are many situations when that योगबल is questioned and may get weakened. For such a भक्त, She will do रक्षा of such a योगबल so that the journey towards परमात्मा is not weakened or distracted. 
318. राक्षसघ्नी: One undertaking साधना always faces विघ्नम् on a continuing basis from various forces. She tells us a भक्त – “Do not worry – I will engage with such situations of विघ्नम् and set them aside”. Hence, She is राक्षसघ्नी.
319. रामा: रामा stands for Her being seen as स्त्री स्वरूपिणि. All स्त्री in the विश्व are Her expressions only. This is the reason why in सनातन धर्म, we undertake पूजा of all स्त्री since all स्त्री are seen as Her expressions only. Those who see स्त्री from lower physical lens will never be able to attain सिद्धि in attaining परमात्मा. राम essentially means the अनुभव of परम आनन्द of a योगी whose योग attains सिद्धि on attaining oneness with परमात्मा. राम thus means a state of आनन्द or one who gives आनन्द. रामा is a स्त्री expression of राम – that is all.  
320. रमणलम्पटा: One who has आसक्ति (लम्पटा) over आनन्द (रमण) is रमणलम्पटा. One who has आसक्ति over आत्मा then engages with ब्रह्म विद्या. आनन्द directed towards संसार is limited or temporary and not sustainable. The truly deserving direction for आनन्द is परमात्मा Itself. Therefore, means She is the अधि-देवता of ब्रह्म विद्या. Put another way, रमण means one that attracts and since She has immense आसक्ति (लम्पटा) over शिव, She is called as रमणलम्पटा.

काम्या कामकलारूपा कदम्ब-कुसुम-प्रिया । कल्याणी जगतीकन्दा करुणा-रस-सागरा ॥ ७३॥

321. काम्या: काम्या refers to what one seeks. And everyone seeks आनन्द. Without exception, all seek आनन्द only and since She is आनन्द स्वरूपिणि, She is the काम्या. To take this further, while all of us are seeking आनन्द, many of us believe that obtaining a certain वस्तु can give us आनन्द and therefore, we seek a वस्तु to gain आनन्द. However, as we all know, one who seeks आत्मा or ब्रह्म will have access to आनन्द eternally and therefore, the only thing worth seeking is आनन्द Herself which is श्रीमाता– hence, She is the one and only काम्या. Whatever one seeks, whether by means of doing यज्ञ or obtaining मोक्ष, see both these as Her expressions only. And thereby, if one obtains even a वस्तु, if we see such a वस्तु as Her expression, our भक्ति towards Her will deepen and over time, we will seek Her in Her आनन्द स्वरूप mode directly as against the limited वस्तु. Equally, seeing a वस्तु as Her expression will ensure that we will experience such a वस्तु not with मोह but as a gift from Her – this will ensure that we will not get caught into such a वस्तु and we will engage with it as a sacred gift and wil not develop राग for it. 
322. कामकलारूपा: This is a very significant नाम – but equally, it is complex and can be learnt from a गुरु only. Some basics are shared here to kindle the interest of a साधक. काम means आनन्द स्वरूप (since the purpose of any काम is आनन्द only), कला refers to विद्या and both together are the रूप of श्रीमाता. Next, from the state of being in आनन्द स्वरूप, whatever कला comes out is referred to as कामकला here. And this कला that comes out is the इच्छा शक्ति or संकल्प शक्ति of परमात्मा. And this becomes the first step towards सृष्टि that comes later. And all the कला that follows from such a संकल्प are collectively referred to as कामकला. Put another way, परमात्मा and शक्ति of परमात्मा together decided to undertake सृष्टि and this संकल्प is the primary original expression of काम. And since crores of शक्ति are required for सृष्टि, all such various forms of शक्ति are the कला of परमात्मा. त्रिपुरा सिद्धान्त ग्रंथ gives निर्वचन of कामकला as – तस्य कामेश्वराख्यस्य कामेश्वर्याश्च पार्वती कलाभ्या स विलासा च ख्याता कामकलेति स. This means the विलास of both the one who is referred to as कामेश्वर and the one who is His शक्ति called as कामेश्वरी is referred to as कामकला. विलास here refers to crores of expressions (meaning रूप, their लीला, their अनुग्रह and in fact, all their शक्ति) – all these are collectively referred to as कामकला. 

There is a शास्त्र by the name कामकलाविलास which has the following line – काम: कमनीयता कला च दहनेन्दु विग्रहौ बिन्दु. This line is stating that We call the परमात्मा as काम since It is कमनीय (that which is sought and that which is truly worth seeking viz परमात्मा). What is कला in that case? When परमात्मा first got expressed in the प्रपञ्च, it came in the form of बिन्दु (first रूप) which then got expanded into प्रपञ्च. This बिन्दु came in the form of mixture of two – अग्नि and चन्द्र. While अग्नि represents प्रकाश and ज्ञान, चंद्र represents coolness and जल. Both these collectively then are the basic components and this बिन्दु is the कामकला which is Her रूप.

There is another aspect here – while two बिन्दु (अग्नि and सोम/ चंद्र) are the building blocks for the प्रपञ्च that follows, prior to the two बिन्दु getting formed, they were together as a single बिन्दु (which is सूर्य who has both अग्नि स्वरूप and जल स्वरूप). Says the वेद – at रात्री, सूर्य gives His शक्ति to two aspects – अग्नि and चंद्र (meaning जल) (Note: this is why doing स्नान at the ब्राह्मी time in जल enables the person to acquire तेज of सूर्य present in the जल). During daytime, सूर्य takes the power of अग्नि and चंद्र back to Itself. An उपासक who is doing ध्यान of कामकला रूप must draw one बिन्दु on top followed by drawing two बिन्दु below that are parallel to each other. श्रीमद्भगवद्गीता also expresses the same idea:

यदादित्यगतं तेजो जगद्भासयतेऽखिलम्।

यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥12॥

It is Me who brightens up the entire विश्व and it is this that is lightening up चंद्र as well as यज्ञ अग्नि (not full translation given here except to convey that this श्लोक conveys the same idea). 

Another निर्वचन of कामकला says – कामकलाविद्या स्थूल सूक्ष्म परा भेदेन अहम् इति श्रीम् इति ईम् इति त्रिधा व्यवह्रीयते. कामकला विद्या is expressed in three separate ways – स्थूल सूक्ष्म & परा. काम कला in स्थूल is expressed as अहं, in सूक्ष्म is expressed as श्रीम् and in परा is expressed as ईम्. ईम् is the primary बीज शक्ति that is present in all subsequent बीज (ह्रीम्, श्रीम्, क्लीम्, etc) and therefore is also called as प्रणव बीज शक्ति of श्री ललिता. All three are to be seen as कामकला only. Let us step back – as per वेद, the first expression of काम by परमात्मा were the words – एकोहम् बहुस्याम (“Let me become many” – here, “many” is प्रपञ्च, एक is परमात्मा and me or अहं is the स्पन्दन or vibration that came first. This first स्पन्दन is the स्थूल कामकला which is Her. She is the अहं शक्ति of परमात्मा). Similarly, other two बीज शक्ति are सूक्ष्म and परा expressions and collectively all of them are called as कामकला.

Coming back the earlier भावना, we referred to the primary बिन्दु as सूर्य बिन्दु which may be imagined to be situated at the मुख. Below the सूर्य बिन्दु are drawn two बिन्दु parallel to each other and called as अग्नि बिन्दु and चंद्र बिन्दु and these may be imagined as two बिन्दु on Her वक्षस्थल. Extending this further, one may then draw out a circle or lay down a thread below the two बिन्दु and called as नाद बिन्दु (also referred to as सम्वित् बिन्दु). From the नाद बिन्दु is where the expression of मंत्र comes from. All these four together are referred to as कामकला. When one does Her भावना in this manner, they will never be born again. The चंद्र बिन्दु is श्यामला देवी (or मंत्रिणी देवी) and अग्नि बिन्दु is वाराही देवी and therefore, the सूर्य बिन्दु becomes श्री ललिता (remember the युद्ध formation discussed earlier). Following these three is the entire collection of अक्षर and स्वर that has been formed out of नाद formulating मंत्र. All four therefore need to be seen as कामकला. 

Having done भावना of कामकला, even the word कामकला is seen as a मंत्र on its own. Let us take काम first – it can be broken into three क् + अ + आ + म् + अ. Here, क् refers to माया, अ refers to ईश्वर together with माया (सगुण ब्रह्म), आ refers to शुद्ध चैतन्य (निर्गुण ब्रह्म), म् refers to अविद्या and अ with म् refers to जीव (associated with अविद्या) (note here that अ as चैतन्य is present everywhere). What is the difference between ईश्वर and जीव? ईश्वर is with माया while जीव is with अविद्या (what is not me is taken as me – that is अविद्या viz शरीर/ मन & बुद्धि). Now take माया and अविद्या from both sides (which is the limiting factor) and what is left is चैतन्य which is present everywhere. Let us turn to कला – it can be broken into क् + अ + ल् + अ + आ. Here, क् refers to आकाश, अ refers to चैतन्य present within आकाश, ल् refers to पृथ्वी बीज, अ refers to चैतन्य present within पृथ्वी while आ refers to शुद्ध चैतन्य (निर्गुण ब्रह्म). Physical expression of विश्व is from आकाश to पृथ्वी but taking these physical expressions aside, present within all such expressions is चैतन्य only. Putting this all together, in this entire ब्रह्माण्ड starting from ईश्वर to जीव, the ब्रह्म चैतन्य that is present in all aspects of विश्व, conceiving of that अहं everywhere is कामकला.  

323. कदम्ब-कुसुम-प्रिया: She likes कदम्ब कुसुम. Here, कदम्ब means समूह (a collection or an aggregation). Continuing from काम कला, this नाम will be taken to mean that everything in this प्रपञ्च is like a collection that can be offered to Her during Her पूजा. Whatever one may have collected during one’s life, offer such collections to Her as a कुसुम.
324. कल्याणी: कल्याण means मंङ्गळ and कल्याणी means मंङ्गळ स्वरूपिणि. There is another meaning. कल्या means वाक् that is मंङ्गळ and its स्वरूप is णी and thus कल्याणी is one who expresses वाक् that is मंङ्गळ. She is present in the वाक् that is शुभ (which is मंत्र). And when one goes deeper, वाक् comes from ज्ञान which in turn comes from चैतन्य. Therefore, कल्याणी is one who is ज्ञान स्वरूप and from this मूल, मंङ्गळ वाक् in the form of मंत्र gets expressed and because this is expressed, She is referred to as कल्याणी.
325. जगतीकन्दा: कन्दा means मूल and She is the मूल of the entire जगत् and hence referred to as जगतीकन्दा. 
326. करुणा-रस-सागरा: It is owing to Her करुणा that She has provided to us numerous ways in which we can undertake Her उपासना – via मंत्र, चक्र, विग्रह and कुण्डलिनी रूप. Without all these various methods made available to us out of Her करुणा, we will not be in a position to access Her state. Her करुणा is like सागर (limitless or अनन्त) while रस means आनन्द and hence, since Her करुणा is अनन्त and Her आनन्द is also अनन्त, She is called as करुणा-रस-सागरा. 

कलावती कलालापा कान्ता कादम्बरीप्रिया । वरदा वामनयना वारुणी-मद-विह्वला ॥ ७४॥

327. कलावती: Since all कला is Her रूप or come out of Her only, She is referred to as कलावती. The शास्त्र refers to eight कला – अग्निकला, सूर्यकला, चंद्रकला, ब्रह्माकला, विष्णुकला, रुद्रकला, ईश्वरकला and सदाशिव कला (each having their own sub-parts).
328. कलालापा: आलाप refers to वाक् and कल here refers to pleasant meaning (it is अव्यक्त मधुरम्) that Her वाक् (or what वाक् comes out of Her) is मृदु (very pleasing to hear) (the sound coming out of flute of कृष्ण is also मृदु). Her कला expressed in the previous नाम are what come out of Her वाक् too on a continuous basis – these are the topics that She talks about at all time and hence, She is कलालापा. 
329. कान्ता: One whose शरीर is extremely beautiful is referred to as कान्ता. कान्ता can be broken into क + अन्त with क referring to ब्रह्म and अन्त referring to final stage of ब्रह्म विद्या which is वेदान्त (or ज्ञान contained in the उपनिषद्) and thereby ब्रह्म विद्या which is Her स्वरूप is referred to as कान्ता here. 
330. कादम्बरीप्रिया: She likes कादम्बरी – and the ordinary meaning of the word कादम्बरी is alcohol. The other meaning of the word कादम्बरी is that whatever अमृत we offer to Her with भक्ति is कादम्बरी. And what is this अमृत? When Her भक्त does Her विचार intensely on a continuous basis, such a भक्त gains ज्ञान of Her over time. And such ज्ञान when offered to Her pleases Her completely. And such अमृत is the कादम्बरी referred to here and hence, She is कादम्बरी प्रिया.  सरस्वती is also referred to as कादम्बरी and since सरस्वती is the देवी signifying ज्ञान, this नाम is stating that She likes सरस्वती (meaning She is fond of विद्या or ज्ञान).
331. वरदा: व-कार is अमृत बीज and all नाम starting with व signify eternality. Simple meaning of वरद is Her ability to grant what a भक्त is seeking and since She grants all that Her भक्त is seeking from Her, She is referred to as वरदा. वर refers to that which is श्रेष्ठ and मोक्ष is the most श्रेष्ठ of all and She grants मोक्ष to one who does Her उपासना. 
332. वामनयना: One meaning of वाम is beautiful and thereby, वामनयना means one having beautiful eyes. And what is the measure of beauty that one can see in Her eyes? It is दया and thereby Her eyes filled with दया and करुणा is the measure of Her beauty. Other meaning of वाम is कर्म फल and She is called as वामनयना since She grants the कर्म फल to all who undertake कर्म. 
333. वारुणी-मद-विह्वला: Ordinary meaning can be unsettling to many people. वारुणी refers to alcohol, मद means intoxicated while विह्वला means one who sways or shakes. This name thereby means that She is one who keeps swaying owing to intoxication that She has acquired on account of consuming alcohol. However, it must be evident to even a common person that such a लौकिक meaning cannot apply to Her especially with the background of so many names that we have listened to so far. 

श्री माता is आनन्द स्वरूप. And since She is always in आनन्द, लौकिक aspects of प्रपञ्च never trouble Her. And She is always in the mode of ब्रह्म आनन्द, She is fully intoxicated in that state. That state of bliss is what is meant by this नाम – this is of course a simple meaning. Next – let us turn back to the word कादम्बरी which we discussed earlier. कदम्ब means समूह and when one brings अमृत from the समूह and offers such अमृत to Her, one will attain आनन्द. कुसुम has to open up from the bud state and when it opens up, one collects अमृत from each such collection or समूह of कुसुम, such अमृत must be offered to Her.  Now comes the real meaning – all our चक्र at the साधक state are like buds but as our आध्यात्म साधना deepens, the कुसुम located at each चक्र opens up one after the other and अमृत collected from each such चक्र (meaning experiencing आनन्द at each such चक्र is कादम्बरी) and as we keep progressing via the नाडी, we reach the level where the कुसुम at the आज्ञा चक्र also opens up and आनन्द experienced there rises further up to reach सहस्रार where one has the ultimate अनुभव of आनन्द. This is the real meaning of कादम्बरी प्रिया as well as वारुणी-मद-विह्वला. 

A श्लोक is useful here: 

अधश्चोर्ध्वम् स्थिता नाडी वारुणी सर्वगामिनी | पूषा दिक्देवता प्रोक्ता वारुणी वायु देवता ||

There is a प्रधान नाडी that moves up and down our शरीर that is called as वारुणी नाडी. In normal people, this नाडी is in निद्रा अवस्था – with योग अभ्यास, one is able to regulate this नाडी and thereby one is able to regulate one’s प्राण which leads to rising of one’s age rises. The मद one obtains as this नाडी reaches सहस्रार is called as वारुणी मद and thereby वारुणी-मद-विह्वला refers to a state when one is experience ब्रह्मानन्द and this state is the state in which one is one with श्री माता since that is Her eternal अवस्था. 

विश्वाधिका वेदवेद्या विन्ध्याचल-निवासिनी । विधात्री वेदजननी विष्णुमाया विलासिनी ॥ ७५॥

334. विश्वाधिका: She is beyond विश्व. She is occupying the entire विश्व while standing beyond it or outside it. विश्व exists till आज्ञा चक्र and above आज्ञा चक्र is the the location of विश्वाधिका. 
335. वेदवेद्या: Her रूप that is beyond विश्व can only be known by वेद and hence, She is called as वेदवेद्या meaning one who can be known only by वेद. 
336. विन्ध्याचल-निवासिनी: She stays at or She can be found in विन्ध्याचल. In दुर्गा सप्तसती, She says “I will be born in the house of नन्दगोप (father of कृष्ण) and will live in विन्ध्या mountains, during which time I will kill these two असुर (शुम्भ and निशुम्भ)”.  This verse is a definite clue identifying कृष्ण as ललिताम्बिका . This could be the reason for various नाम in this सहस्रनाम identifying Her with विष्णु.  There are certain instances where She is said to be the sister of विष्णु. Since She stayed in विन्ध्य पर्वत when She killed both the असुर, She is called as विन्ध्याचल-निवासिनी. She is also known by the नाम नन्दादेवी (in which She sits on a lion and called as Sherawali). 

Now let us discuss the real अर्थ. विन्ध्या refers to आकाश – विन्ध्या is as close to आकाश as one can reach. The mass of चैतन्य that is coursing across the आकाश is विन्ध्या. In आदित्य हृदयम्, सूर्य is described as coursing in the middle of आकाश as a bright measure of light and hence, सूर्य is referred to as प्लवङ्गम:. More specifically, our सुषुम्ना नाडी is referred to as विन्ध्यवीति and it courses up towards आकाश which is सहस्रार चक्र and the one sitting in the middle of सहस्रार चक्र is विन्ध्याचल-निवासिनी, our श्रीमाता. 

337. विधात्री: ब्रह्मा is referred to as विधाता. As विधाता, He gave out the वेद. Since it is श्री ललिता who gave the वेद through ब्रह्मा, She is called as विधात्री. Why is ब्रह्मा referred to as विधाता? Since He established विधान (the rules or पद्धति for running of विश्व – planetary motion, starts, life, etc, the way of being, etc), He is called as विधाता. “विदधाति धारयति पोषयति वा जगत् इति विधात्री” meaning विधात्री is one who bears the burden and feeds the entire विश्व. Bearing the burden means She is one who is the आधार or foundation on which विश्व is based. At a personal level, the नाम विधाता refers to one who grants the फल to all beings as aligned to their own कर्म. 
338. वेदजननी: वेद came from Her – She is the source of the वेद and hence called as वेदजननी.  
339. विष्णुमाया: विष्णु means that which is spread all around and माया शक्ति is present everywhere in this विश्व. Therefore, She is referred to as विष्णु माया. In the श्रीमद्भगवद्गीता, श्री कृष्ण refers to माया as मम माया (My माया). As we discussed earlier, माया refers to that to which we cannot point out precisely nor can we say that it does not exist – it is thus the inexplicable aspect of विश्व. विष्णु is therefore referred to in many पुराण as a मायावी.
340. विलासिनी: The शक्ति that is expressed using माया is विलासम्.  In नाट्य शास्त्र, विलासम् is defined as भावहावो दय: विलास: – when one expresses any भाव, one may express such a भाव in multiple ways and such multiple ways is referred to as हावम्. जगत् is similarly to be seen as भाव of श्री ललिता using माया in numerous ways viz हावम् and therefore such multiple expressions of Herself is विलासम् and She is therefore called as विलासिनी. विलासिनी is also to be understood as मोहम् or the मोहिनी शक्ति of Hers. For a साधक, as one makes progress in साधना, She approaches such a साधक in various forms and these forms are also referred to as मोहिनी. In पुराण, we do hear of कथा where an अप्सरा approaches a ऋषि – if the ऋषि is able to see such a अप्सरा as a शक्ति of Her and bows down to Her rather than getting impacted by मोह, one can then progress to the next level. If however one gets enchanted by the अप्सरा (it does not mean a female but to be seen as any शक्ति that is wrongly seen as ultimate), one’s साधना stops (or slows down). When आंजनेय is looking for सीता, He enters the भवन of रावण and sees मंडोदरी, He initially does mistake her to be सीता Herself but since He was a योगी, He collects Himself and realizes that this person cannot be सीता (who is no one but श्री ललिता Herself). A strong योगी will thus be able to recognize the मोहिनी aspect of Her and goes beyond Her मोहिनी रूप to attain श्री ललिता Herself. There is a line – द्वारम् सा मोक्षमार्गस्य रोधयित्वा व्यवस्थिता which means that विलासिनी is the शक्ति that is situated at the द्वार of ब्रह्मरंध्र and stops a साधक from attaining मोक्ष. One has to cross Her to reach सहस्रार चक्र and then attain the state of श्री ललिता. This brings us to an interesting conclusion – She is सिद्धि (the goal) and She is also the अवरोध शक्ति (blocking or impediment) of the सिद्धि too. She may thus be seen as the शक्ति in the form of the final exam and once a साधक passes such an exam, one may thus be seen as eligible to attain मोक्ष. The स्वच्छन्द्र तंत्र describes श्री माता in three forms – नित्या, विलासिनी and दोग्ध्री. As नित्या, She is the परा शक्ति that is available at all times and at all places and in all stages and as विलासिनी, She is the impediment to attain the Highest. However, when one is able to cross विलासिनी, She then becomes the दोग्ध्री meaning just as one draws out दुग्ध from the udders of a गो, She draws out सुधा from सहस्रार चक्र and passes this on to the साधक who then drowns in दुग्ध of परम आनन्द. 

क्षेत्रस्वरूपा क्षेत्रेशी क्षेत्र-क्षेत्रज्ञ-पालिनी । क्षयवृद्धि-विनिर्मुक्ता क्षेत्रपाल-समर्चिता ॥ ७६॥

341. क्षेत्रस्वरूपा: She has the रूप of क्षेत्र. The पुण्य क्षेत्र may be taken as क्षेत्र here meaning wherever the देवता शक्ति is accumulated or concentrated, such a location is a क्षेत्र and all such क्षेत्र is Her only. But do we not say that the देवता शक्ति is everywhere? Therefore, all क्षेत्र is Her स्वरूप only and via साधना, we can discover Her presence everywhere. 
342. क्षेत्रेशी: Not only She has the स्वरूप of the क्षेत्र, She is also the ईश्वर शक्ति of every क्षेत्र. Without Her sitting as the one who gives Her शक्ति, no क्षेत्र can exist. 
343. क्षेत्र-क्षेत्रज्ञ-पालिनी: श्रीमद्भगवद्गीता becomes useful here where in Chapter 13, श्री कृष्ण states that every शरीर is a क्षेत्र and the one sitting in the हृदय of every क्षेत्र is क्षेत्रज्ञ (the knower of क्षेत्र). श्री ललिता is the keeper or protector of both the क्षेत्र and क्षेत्रज्ञ. Any field is a क्षेत्र and just as plants come to fruition within the क्षेत्र, the शरीर is place or location where the फल of our कर्म comes to fruition and the one experience such a कर्म फल and associating with both कर्म and कर्म फल is a क्षेत्रज्ञ. However, one may note that both the क्षेत्र and क्षेत्रज्ञ (as a जीव) do not have any control over their own शरीर and the one who protects both क्षेत्र and क्षेत्रज्ञ is the परमात्मा (the क्षेत्रेशी) which is श्री ललिता Herself sitting within both in their हृदय.
344. क्षयवृद्धि-विनिर्मुक्ता: One question may be logically put here. If क्षेत्र and क्षेत्रज्ञ is the परमात्मा, one needs to note that क्षेत्र has a particular लक्षण  of क्षय (decaying) & वृद्धि (growth) and does it therefore mean that परमात्मा also has these qualities? This नाम therefore clarifies that while क्षेत्र has the qualities of क्षय & वृद्धि, She as the चैतन्य स्वरूप is beyond these qualities – hence referred to as क्षयवृद्धि-विनिर्मुक्ता. The oft-repeated analagy of आकाश within a कुण्ड becomes useful here – आकाश within a कुण्ड is referred to as घटाकाश while आकाश outside the कुण्ड is referred to as चिदाकाश and while घट will have qualities of क्षय & वृद्धि, आकाश does not have these qualities when present within घट and when existing outside it. It is सनातन, it is नित्य and not subject to क्षय & वृद्धि. 
345. क्षेत्रपाल-समर्चिता: She is the one whose अर्चना is being done by क्षेत्रपाल. Till the time one regards the शरीर as mine, one is a जीव and therefore referred to as क्षेत्रपाल (keeper of क्षेत्र). And the जीव who understands that it is She whose is the क्षेत्र-क्षेत्रज्ञ-पालिनी, one will undertake Her अर्चना as the परमात्मा. And because She is the one whose अर्चना is undertaken by a साधक, She is referred to as क्षेत्रपाल-समर्चिता. 

विजया विमला वन्द्या वन्दारु-जन-वत्सला । वाग्वादिनी वामकेशी वह्निमण्डल-वासिनी ॥ ७७॥

346. विजया: Her स्वरूप is विजय. In all पुराण, one sees Her securing विजय over various असुर in all युद्ध. Whenever She enters any युद्ध, one knows that She will secure विजय and this is because Her स्वरूप itself is विजय. Another नाम attributed to Her is that She is अपराजित (one who can never be defeated). Also, Her नाम on दशमी is referred to as विजया. 
347. विमला: Her तत्व has no मल – She is शुद्ध and hence, Her नाम is विमला.  The root मल that plagues all of us are अज्ञान मल. From this root मल, all other मल spring out. There are three types of मल as per श्री विद्या परम्परा (आनव मल, कार्मिक मल and कायिक मल). One with मल is referred to as जीव and one who is without मल is परमात्मा.
348. वन्द्या: One who is qualified to receive वन्दन of all साधक is वन्द्या. Also, any वन्दन made to any देवता is received by Her only. There is another beautiful expression – one does वन्दन of परमात्मा to know Her and once one knows Her, one cannot stop oneself from doing Her वन्दन. What kind of वन्दन do various people receive? संतति वन्द्या (those whose वन्दन is done by their children), परिचार वन्द्या (those whose वन्दन is done by their people who earn income from them), परिजन वन्द्या (those whose वन्दन is done by their family), अनुचर वन्द्या (those whose वन्दन is done by their followers), सहचर वन्द्या (those whose वन्दन is done by their fellow colleagues), शिष्यजन वन्द्या (those whose वन्दन is done by their disciples), भक्तजन वन्द्या (those whose वन्दन is done by their भक्त), अर्थिजन वन्द्या (those whose वन्दन is done by for their prosperity) and आर्तजन वन्द्या (those whose वन्दन is done by their those who need something from them). However, श्री ललिता is सर्वजन वन्द्या (everyone who does वन्दन to anyone is doing वन्दन to Her only). How does one do Her वन्दन? Via one’s शरीर, मन and बुद्धि – all of them collectively must bow down to Her and only then, one is doing Her वन्दन. Four aspects are gained by one who do Her वन्दन – आयु, विद्या, धन and यश. 
349. वन्दारु-जन-वत्सला: Why does anyone do Her वन्दन? This is because She displays वात्सल्य भाव (favoritism, magnanimity, special affection, etc) towards those who do so. 
350. वाग्वादिनी: श्यामला देवी has many अंग देवी allied to Her and वाग्वादिनी is one of the अंग देवी. श्यामला देवी, as we discussed earlier, has ज्ञान रूप and has numerous शक्ति allied to ज्ञान and वाक् is the शक्ति represented by वाग्वादिनी. वाक् is nothing else but ज्ञान expressed externally. Therefore, वाग्वादिनी is one who enables or facilitates expression of वाक्. वाग्वादिनी has a ध्यान श्लोक as well as a specific रूप – 

पुस्तक जपवट हस्ते वरदाभय चिह्न चारु बाहुलते कर्पूरावलदेहे वागीश्वरी बोधयासुममचेत:

O देवी! One hand has a पुस्तक while the other has a जपमाला, other two hands have a मुद्रा of वरद and अभय, She is shining like the white brightness emanated by कर्पूर – kindly grant my बुद्धि the right way of thinking. Lastly, this नाम collectively with the next two नाम viz are referred to as वाङ्मय विद्या. 

351. वामकेशी: Simple meaning first – वाम refers to सुन्दर and केश refers to hair and She is one who possesses सुन्दर केश.  केश refers to rays (रस्म or किरण) and Her rays are flowing down to विश्व in the form of सूर्य, अग्नि and चंद्र and thereby giving पोषण to us. वामकेश is another नाम of शिव and She is His शक्ति becomes वामकेशी.  एकादश रुद्र are collectively referred to as वामकेश and their रूप thereby is referred to as वामकेशी. 
352. वह्निमण्डल-वासिनी: वह्नि refers to अग्नि and She is situated or located in अग्नि मंडल and hence referred to as वह्निमण्डल-वासिनी. संख्य of अग्नि is three and अग्नि मंडल is represented as त्रिकोण with बिन्दु at the centre and since She is located within the अग्नि मंडल, She is called as वह्निमण्डल-वासिनी. वह्नि मंडल is also the कुण्डलिनी located at the मूलाधार and when it awakens, it shines as अग्नि. Interestingly, the बिन्दु located in the सहस्रार is also called by the name वह्नि मंडल. Note that अधिदेवता of वाक् is अग्नि and thereby, there is a संबन्ध between अग्नि and वाक्. Another representation of अग्नि मंडल in our daily अनुभव is सूर्य and thereby, She is the गायत्री रूपिणी located within the सूर्य मंडल to whom we bow down to while chanting गायत्री मंत्र. 

भक्तिमत्-कल्पलतिका पशुपाश-विमोचिनी । संहृताशेष-पाषण्डा सदाचार-प्रवर्तिका ॥ ७८॥ or पाखण्डा

353. भक्तिमत्-कल्पलतिका: लक्षण  of कल्पलता is to grant whatever wish is sought for by Her भक्त and since She always grants the wishes of Her भक्त, She is called as भक्तिमत्-कल्पलतिका. 
354. पशुपाश-विमोचिनी: This नाम is to be seen as the फल of श्रीविद्या उपासना. Those who are bound by पाश are पशु. पाश is that which binds all the जीव. पशु is one who does उपासना of देवी शक्ति without knowing that the चैतन्य within such an उपासक is the real देवी शक्ति. One who separates the देवी शक्ति from the चैतन्य within himself is called as पशु. One who thinks he is separate from the देवता to whom he does आराधना is a पशु. The पाश gets placed to us owing to our कर्म. And She therefore binds us to a certain state owing to our own कर्म. But as our कर्म turns into उपासना, a process of loosening of the पाश comes about. Simply put, as karma बन्धन weakens, we are certainly on our way to freedom or मुक्ति. As the आराधना becomes intense, the idea that one is separate (which comes from the पाश that is binding him) keeps loosening and when the आराधना attains the highest state, She completely removes the पाश and sets the person free. Note that a पशु is not capable of loosening the पाश tied to it – someone else has to remove it and that someone else is Her only. And since She संहार is the one who removes the पाश  completely, She is called as पशुपाश-विमोचिनी.
355. संहृताशेष-पाषण्डा: शेष means remaining or left over and अशेष means completely or fully. She does संहार (or destroys) the of पाषण्डा Her भक्त without any शेष and hence, She is referred to as संहृताशेष-पाषण्डा. What is पाषण्डा? निरुक्त does निर्वचन of पाषण्डा as – “पाशब्देन तु वेदार्थ: पाखण्डास्तस्य खण्डका:”. पा means वेदार्थ because वेद does पालन or does रक्षा. One who does खण्डन of वेदार्थ (meaning he goes against वेद धर्म) is a पाखण्ड or पाशण्ड. Since Her presence can ensure that the बुद्धि of a पाखण्ड does not enter me, She is addressed as संहृताशेष-पाषण्डा. 
356. सदाचार-प्रवर्तिका: The आचार conveyed by शास्त्र is known as सदा आचार (or सत् आचार) or सदाचार. It is आचार that is to be followed at all times. आचार may be aligned with शास्त्र but for those who may not have the time or knowledge to read, learn and assimilate the शास्त्र ज्ञान, आचार may be understood by watching शिष्टजन (meaning those persons who follow शास्त्र in a disciplined manner). One who takes Her आश्रय will get Her अनुग्रह to follow सदाचार. Hence, She is called as सदाचार-प्रवर्तिका. 

तापत्रयाग्नि-सन्तप्त-समाह्लादन-चन्द्रिका । तरुणी तापसाराध्या तनुमध्या तमोऽपहा ॥ ७९॥

357. तापत्रयाग्नि-सन्तप्त-समाह्लादन-चन्द्रिका: One who is undergoing any ordeal and thereby suffering, one will get relief when such a suffering is set aside. Working during the day under hot sun exhausts one fully but in the evening, when one settles down under the cooling light of full moon with gentle freeze, one obtains relief from the burning one experienced throughtout the day. Similarly, for a भक्त who has been tormented by or burned by the अग्नि of तापत्रय (the three ताप are अधिभौत, अधिदैव and आध्यात्म) Her presence is like moonlight that cools the भक्त and fill such a भक्त with प्रसन्न चित्त. Let us now discuss a deeper meaning – श्री ललिता is चंद्रकला (the बिन्दु at सहस्रार from which the flow of सुधा comes about. Other names are सदाकला or ध्रुवाकला ). When कुण्डलिनी awakens, it does so at the मूलाधार as अग्नि and the region of मूलाधार is called as अग्नि मंडल. It then passes सूर्य मंडल (located at मणिपूर) and eventually reaches चंद्र मंडल. And to reach चंद्र मंडल, कुण्डलिनी crosses ब्रह्म ग्रंथ, विष्णु ग्रंथ and रुद्र ग्रंथ (which is the तापत्रय) and after crossing these three, it reaches the चंद्र मंडल where it attains union with श्री ललिता. 
358. तरुणी: From here begins तरुणी  विद्या – तरुणी means यौवन. यौवन is a state where all इन्द्रिय are working at their fullest capability. She is referred to as यौवन to signify Her completeness and She always remains in that state. तरुणी word is used when the movement or journey towards the right direction has begun – therefore, when the कुण्डलिनी शक्ति is activated and starts moving upwards (ऊर्ध्व दिश), such a state is referred to as तरुणी. 
359. तापसाराध्या: Those who have स्वभाव to undertake तप are referred to as तापसा. Only they have the qualification and eagerness to undertake Her आराधना. तापसा is one who commits their शरीर and मन to नियम  as laid down in the शास्त्र. तप is nothing else but bringing एकग्रता to मन and बुद्धि and आराधना of श्री माता is undertaken as a तप and if one does so, She shows अनुग्रह towards such a one. Any आराधना which does not involve तप is thus seen as a wasted effort. In the महाभारत, तप is defined as स्वधर्म वर्तित्वम् meaning one who does पालन of one’s स्वधर्म is doing तप. One who sticks to one’s धर्म and does not stray here and there has एकग्र चित्त and this alone may be seen as तप. 
360. तनुमध्या: तनु means सूक्ष्म and She is located in the middle region in a सूक्ष्म form. Looking at this नाम from a रूप lens, She is therefore pictured as having a narrow abdomen. Looking at this नाम from a योग lens – तनु means शरीर and the शरीर of श्री ललिता is श्री चक्र and She is located in the middle of श्री चक्र as the बिन्दु and therefore, She is referred as by the नाम of तनुमध्या. As one progresses in योग, the कुण्डलिनी traverses via the सुषुम्ना नाडी and flows in the ऊर्ध्व दिश – also therefore means सुषुम्ना नाडी रूपिणी. Nirvachana 
361. तमोऽपहा: Her presence ensures that तमस् (अज्ञान, अविद्या, etc) present within us is got rid of – hence, She is referred as to तमोऽपहा. 

चितिस्तत्पद-लक्ष्यार्था चिदेकरस-रूपिणी । स्वात्मानन्द-लवीभूत-ब्रह्माद्यानन्द-सन्ततिः ॥ ८०॥

362. चितिस्तत्पद-लक्ष्यार्था: What does चिति: stand for? शक्ति सूत्र gives निर्वचन of चिति: as स्वतन्त्रा विश्वसिद्धि: हेतु: चिति: – this means that the ईश्वर शक्ति which is स्वतंत्र that is helpful for the existence of विश्व is called as चिति.  चिति is nothing else but चैतन्य which is present everywhere as without चैतन्य, nothing exists. Whatever living beings exists, चैतन्य exists as “life” within all of them. Since this नाम comes after use of the word तमस् in the previous नाम, चिति may also be seen using ज्ञान lens and She as ज्ञान स्वरूपिणि dispels तमस् (darkness). Another निर्वचन of चिति is – अविद्या परिपंथ ज्ञानस्वरूपा इति चिति: (meaning that चिति stands for one who has स्वरूप of ज्ञान and in that state, She is the enemy of अविद्या). But we cannot stop at चैतन्य – what does चैतन्य do? There is a word (पद) known as तत् and She as चैतन्य enables us to understand the meaning the word तत्. What is तत्? तत् is ब्रह्म पदार्थ – it means the “other”. When one points to oneself, one uses the word अहं, when I see another person, I point to that person and use the word त्वम् but when we refer to someone who is neither me nor another who can be pointed to, the word used is तत्. Anything in प्रकृति can be identified or talked about or described. But this तत् (or ब्रह्म) is indescribable and hence referred to as तत्. But She is the चैतन्य who is referred to as तत् – hence, She is called as चितिस्तत्पद-लक्ष्यार्था. 
363. चिदेकरस-रूपिणी: एक means one that is अखण्ड (indivisible) and रस stands for आनन्द while चित् means चैतन्य and thereby, चिदेकरस-रूपिणी may be elaborated as श्री ललिता who is the चैतन्य whose रूप is अखण्ड ज्ञान आनन्द स्वरूप. 
364. स्वात्मानन्द-लवीभूत-ब्रह्माद्यानन्द-सन्ततिः सन्ततिः refers to समूह (collection) and the entire समूह of आनन्द (all kinds of आनन्द upto the लोक of ब्रह्मा) that may be known to all – all of them collectively are a very small portion or aspect (लवीभूत) as compared with the आनन्द स्वरूप as represented by श्री ललिता. She is a समुद्र of आनन्द and therefore the entire collection of any other kind of आनन्द will be a very small portion of Her. Some elaboration on आनन्द may be useful here – at the level of मनुष्य, one may experience these types of आनन्द – one must be a युवक, one must be अरोग, must possess दृढ शरीर, must be a साधु, must be a ज्ञानी, must be अध्ययन सम्पन्न, must possesses बल, must possess all types of भोग वस्तु one may imagine, one’s entire परिजन must be aligned to him (अनुकूल) and lastly, one must be  स्वामि  of समस्त जगत्. Having all these is the ultimate level of मनुष्य आनन्द. Most of the मनुष्य do not possess the ultimate level of मनुष्य आनन्द itself.  But assuming there is one who possesses the ultimate मनुष्य आनन्द, 100 times over मनुष्य आनन्द is गंधर्व आनन्द, 100 times over गंधर्व आनन्द is देव गंधर्व आनन्द, 100 times over देव गंधर्व आनन्द is पितृ देव आनन्द, 100 times over पितृ देव आनन्द is अजानदेव आनन्द, 100 times over अजानदेव आनन्द is कर्मदेव आनन्द, 100 times over कर्मदेव आनन्द is देव आनन्द , 100 times over देव आनन्द is इंद्र आनन्द, 100 times over इंद्र आनन्द is बृहस्पति आनन्द, 100 times over बृहस्पति आनन्द is प्रजापति आनन्द and 100 times over प्रजापति आनन्द is ब्रह्मा लोक आनन्द. With this elaboration, this नाम states that the entire समूह of आनन्द from मनुष्य लोक to ब्रह्मा लोक is insignificant as compared to the extent of आनन्द that is the highest state of श्री ललिता.