परा प्रत्यक्चितीरूपा पश्यन्ती परदेवता । मध्यमा वैखरीरूपा भक्त-मानस-हंसिका ॥ ८१॥

366. परा: To take up this शब्द, some background will be useful. Let us take up a seed – there are multiple stages a seed takes to eventually turn into a tree. The first stage that a seed takes up is that it swells once it makes contact with जल तत्व – let us call this stage as परा. From that state, the next stage leads to coming out of a sprout – let us call this stage as पश्यन्ती. At the next stage, few small leaves come out of this sprout, this is the stage of sapling – let us call this stage as मध्यमा. The last stage is the tree itself when the entire physical manifestation as a fully grown tree comes about – we can call this stage as वैखरी. Let us now turn to what वेद states about how the physical sound that comes out of our throat becomes manifest. At the first level, when a सङ्कल्प to express something comes about in our brain, a message in the form of an instantaneous signal goes straight to मूलाधार. And once it reaches there, it starts its journey up from मूलाधार – this stage when the sound energy starts moving up from मूलाधार is referred to as परा. And as it moves up, it takes the form of a भाव. At the next stage, the मन cognizes the sound in the भाव दश and since मन cognizes the भाव, this stage is referred to as पश्यन्ती. At the next stage, whatever we would like to express, the चैतन्य within us converts the भाव into a specific set of words, expressions, tunes, tones, etc – this stage is called as मध्यमा since it falls between outer expression viz वैखरी and inner cognition of the expression viz पश्यन्ती. वैखरी is the last stage when the भाव which got converted into specific set of sounds (words, tunes, etc) get expressed outside from our throat which is heard by others around us. Note that वाक् is an outer expression of प्राण शक्ति – in fact, all four stages are exercised by प्राण only.  

Put another way, वेद adds that when the expression of sound begins its journey from मूलाधार (at which stage it is known as परा), it picks pace (towards outer manifestation) at स्वादिष्ठान when it is called पश्यन्ती. Sound then progresses further up and when it reaches अनाहत, it gets connected to बुद्धि तत्व and is referred to as मध्यमा. And when it finally reaches the विशुद्ध चक्र, it connects with the throat and sound is expressed outside – then it is called as वैखरी. There is another line – sound remains in a परा state in non-moving objects like a stone, it assumes the form of पश्यन्ती in plants/ trees, it assumes the form of मध्यमा in animals while it gets expressed as वैखरी in human beings. 

Another meaning of परा is that when परमात्मा does संकल्प to create विश्व and connects with His own शक्ति, that state is referred to as परा. In the श्री चक्र, the बिन्दु स्थान is referred to as परा. The त्रिकोण around the बिन्दु is referred to as पश्यन्ती. The eight त्रिकोण within श्री चक्र is the stage of मध्यमा and all आवरण outside the eight त्रिकोण is वैखरी. 

There is a मंत्र in the ऋग्वेद as below:

चत्वारि वाक् परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः | गुहा त्रिणि निहिता नेङ्गयन्ति तुरियं वाचो मनुष्या वदन्ति | |

“Four are the definite grades of वाक्; those learned who wise know them; three deposited in secret, indicate no meaning; men speak the fourth grade of वाक्. Four grades of वाक् are – ॐ, भू:, भुव: & सुव: and these are known as परा, पश्यन्ती, मध्यमा and वैखरी.  परा is the innermost at the origin; पश्यन्ती  pertains to हृदय, मध्यमा to बुद्धि and वैखरी  the phonetically expressed through organs of वाक्.

367. प्रत्यक्चितीरूपा: प्रत्यक् means अन्तर्मुख and when assumes अन्तर्मुख and gains access to ज्ञान (or the source of ज्ञान) within, that ज्ञान is referred to as चितीरूप. The स्वरूप of श्री ललिता is that ज्ञान स्वरूप within and since She is accessible only to one who takes on अन्तर्मुख orientation, She is referred to as प्रत्यक्चितीरूपा. As against this, if one looks outside viz assumes बहिर्मुख, though such seeing happens because of चैतन्य within, one will not be able to see Her with an outer orientation – one will only see प्रपञ्च or विश्व. Put another way to connect both the नाम given here, only if one takes on अन्तर्मुख, one will be able to gain access to his or her own original state of being vis परा. 
368. पश्यन्ती: Already explained above and hence, not being repeated here. 
369. परदेवता: When one assumes connect with the sound form that is पश्यन्ती, one will see Her as परदेवता. What does परदेवता mean here? When She is seen as श्री ललिता देवी, श्री बाला, etc having a certain रूप, have a specific मंत्र, She is experienced as परदेवता. This stage is certainly more accessible as compared with experiencing Her as परा but accessing Her even in this रूप is not easy. पश्यन्ती, as stated earlier, refers to sound in a भाव दश and therefore, in one’s भावना, She becomes accessible as a परदेवता. 
370. मध्यमा: Already explained above and hence, not being repeated here.
371. वैखरीरूपा: वैखरी refers to all sounds that are व्यक्त, meaning audible or expressed out and heard by everyone.  
372. भक्त-मानस-हंसिका: मंत्र when uttered loudly is वैखरी but the same मंत्र when done in a जप form (quietly inside our minds), it is मध्यमा. Note that both वैखरी and मध्यमा are very close – outer expression of words and sounds is वैखरी while the same words and sounds formulated inside in the previous stage of मध्यमा. And Her formulation happens in the मन of a भक्त (or a साधक), She moves about gracefully like a हंस and hence, She is called as भक्त-मानस-हंसिका. Put another way, one does जप of Her using शब्द and मन – both are required. शब्द comes about on account of प्राण and प्राण is expressed as हंस in वेद and therefore, since in the मध्यमा and वैखरी state, She is expressed as मंत्र which in turn is a manifestation of शब्द in the मन of a साधक, She is called as भक्त-मानस-हंसिका. 

One last line. At the परा state, She is called as नाद शक्ति. At पश्यन्ती, She is called as बाला with नवमंत्र, at मध्यमा, She becomes पञ्चदशी मंत्र while at वैखरी, She becomes षोडषी मंत्र. 

कामेश्वर-प्राणनाडी कृतज्ञा कामपूजिता । श‍ृङ्गार-रस-सम्पूर्णा जया जालन्धर-स्थिता ॥ ८२॥

373. कामेश्वर-प्राणनाडी: What is the प्राण नाडी referred to her. Though our human body has 72000 नाडी through which प्राण moves all across the body, the प्रधान or primary नाडी called as प्राण नाडी is सुषुम्ना नाडी. Since it is सुषुम्ना नाडी through which the core चैतन्य moves about within our शरीर, it is called as प्राण नाडी. And since She is the चैतन्य शक्ति of कामेश्वर (or परमात्मा), She is called as प्राण नाडी of कामेश्वर in this नाम. 
374. कृतज्ञा: कृतज्ञा means cognizing or knowing (ज्ञ) what has been done (कृत) – that is the simplest अर्थ. All कर्म is ours as जीव is known to Her – nothing escapes Her attention. There is another meaning – what is कृत? What has She done which may called as कृत? It is प्रपञ्च. Therefore, since She has projected the विश्व or प्रपञ्च, every aspect of this प्रपञ्च is known to Her. How can She witness EVERYTHING that happens in this प्रपञ्च? Her nine शक्ति that act as Her aids to witness EVERYTHING ARE – सूर्य, सोम, यम, काल and पञ्चभूत. Therefore, when this नाम is uttered, one must appreciate Her know-all aspect which is called as कृतज्ञा. 
375. कामपूजिता: शक्ति पीठ are being referred to here. Overall, पुराण state that there are 64 कोटि पीठ. Out of these, 50 are more powerful, out of these fifty, eighteen are more powerful and out of these eighteen, four are most powerful. This and the coming नाम will refer to these four पीठ – one is कामगिरि पीठम्, जालन्धर पीठम्, ओड्याण पीठम् and श्रीपीठम् (also referred to as पूर्णगिरि पीठम्). Since Her पूजा is done at the कामगिरि पीठम्, She is called as कामपूजिताhere. This पीठ is located in the modern Kanchipuram. The जालन्धर पीठम् is located in modern day city of Jalandhar, the पूर्णगिरि पीठम् is located near Badari – Kedarnath area and ओड्याण पीठम् is the Kamakhya located in modern day Assam. Further, the श्री विद्या is understood as having two major types – कादि विद्या and हादि विद्या. मन्मथ is credited to have taken to the उपासना of the कादि विद्या kind and since मन्मथ (or काम) followed this, She is referred to as कामपूजिता here. शिव is also stated to be a great उपासक of Her as कामेश्वर and Since कामेश्वर did Her उपासना, She is referred to as कामपूजिता also. In our body, the कामगिरि पीठम् is located at our मूलाधार. 
376. श‍ृङ्गार-रस-सम्पूर्णा: She is complete with श‍ृङ्गार रस. So what does श‍ृङ्गार mean? श‍ृङ्गार is one of the नव रस and it is understood in व्यवहार as beautifying oneself. So there exists सौंदर्य and looking at such a सौंदर्य, one develops attraction towards it and such an attraction (or रती भावना) is one meaning of श‍ृङ्गार. Another related meaning is that She is one who has set Herself up or has created Herself in the most apt manner – from head to toe, She has readied Herself in the most beautiful manner. And because Her is श‍ृङ्गार most apt, one develops रती towards Her. As आनन्द स्वरूपिणि, not in partial manner, but in a पूर्ण manner, one who knows Her develops रती towards Her, She is श‍ृङ्गार-रस-सम्पूर्णा. There is another meaning – श‍ृङ्ग means horns. Horns on the head may be visualized as a त्रिकोण while अर means a circle and thus श‍ृङ्गार means त्रिकोण चक्र (five of them) and circular चक्र (four of them) within the श्रीचक्र यंत्र. In each of these nine चक्र, there is a रस assigned – 

1. त्रैलोक्य मोहन चक्र – श्रृङ्गार 
2. 1. सर्वाशा परिपूर्ण चक्र – वीर
3. 1. रसदल सर्वसंक्षोभन चक्र – करुणा
4. 1. रससर्वसौभाग्य चक्र – भयानक
5. 1. रससर्वार्थसाधक चक्र – भीभत्स
6. 1. रससर्वरक्षाकर चक्र – रौद्र
7. 1. रससर्वरोगहर चक्र – हास्य
8. 1. रससर्वसिद्धि प्रदायक चक्र – अद्भुत रस
9. Ultimate is the बिन्दु स्थान where She is present in Her highest (and real) reaching which one has an अनुभव of शान्तम् which is the highest रस 

What is the connection with पूर्णगिरि पीठम् for this नाम? Explanation given here is that as per संख्य शास्त्र, the word gives 2 as an output and the word रस gives six (not elaborating how here) and अर also means one that brings the two together or connect them. Therefore, 6X2 = 12 and अनाहत चक्र has 12 दल. Therefore, when this नाम is uttered, one must imagine the entire श्री चक्र within our हृदय and such a ध्यान is representative of the नाम श‍ृङ्गार-रस-सम्पूर्णा. पूर्णगिरि पीठम् thus resides in our हृदय. 

377. जया: जया refers to victory. It is चैतन्य which is the prime driver within us and has secured victory over the जड body. Till चैतन्य exists, body survives and once it leaves, body has no activity. She as जया moves around via the सुषुम्ना नाडी as चैतन्य within all of us enabling all else to work properly and effectively. She is the centre of all पीठ covered before and after this नाम. 
378. जालन्धर-स्थिता: The one which takes the आकार of जल is what the word is suggesting. प्राण is primarily said to be located as per योग शास्त्र in our कंठ and जालन्धर पीठ is thus stated to be located there. This is also the स्थान of विशुद्ध चक्र in our body. 

ओड्याणपीठ-निलया बिन्दु-मण्डलवासिनी । रहोयाग-क्रमाराध्या रहस्तर्पण-तर्पिता ॥ ८३॥

379. ओड्याणपीठ-निलया: Where is ओड्याण पीठम् located? In our body, this is located at the आज्ञा चक्र. Therefore, both this location within our body or the पीठ located in Assam, both are extremely significant (as compared with the others). 
380. बिन्दु-मण्डलवासिनी: We progressed from मूलाधार in the नाम of कामपूजिता, moved up to अनाहत चक्र, crossed विशुद्ध and touched आज्ञा चक्र in the previous नाम. Logically therefore, this journey ends at बिन्दु स्थान and thus, this नाम states that She resides at बिन्दु स्थान in Her real state.  
381. रहोयाग-क्रमाराध्या: While बहिर्याग is the approach adopted at the initial stages, अन्तर्याग is the eventual process that needs to be used to access Her. When the क्रम conveyed from the नाम of परा till ओड्याण पीठम् is followed, it is referred to as रहोयाग-क्रमाराध्या. 
382. रहस्तर्पण-तर्पिता: At each stage of अन्तर्याग, one needs to offer तर्पण to the देवता present at each चक्र (e.g, गणपति is the देवता at मूलाधार). And what does तर्पण mean? It means offering one’s own अहंकार to the specific देवता and if one does that, one is progressing correctly in the अन्तर्याग. In the initial stage of pursuing spiritual path and in order to control the mind, recitation and repetition of मंत्र is practiced, so that मन does not get diverted to extraneous thoughts. Such मंत्र should be recited after understanding the meaning of the मंत्र.  In the case of पञ्चदशी मंत्र, there are fifteen बीज in that मंत्र and each बीज has different meaning and significance. Two things are important while reciting a मंत्र. The first one is ध्यान verse that describes the रूप of the देवता or देवी.  This helps in visualizing the form of the देवता.  Second is the मंत्र itself that infuses life to the visualized form. This situation is applicable only in the initial stages and as one progresses, further guidance is received from the concerned देवता itself by way of communion. This नाम says that such मंत्र should be recited only mentally.

सद्यःप्रसादिनी विश्व-साक्षिणी साक्षिवर्जिता । षडङ्गदेवता-युक्ता षाड्गुण्य-परिपूरिता ॥ ८४॥

383. सद्यःप्रसादिनी: When one does अन्तर्याग, one attains सिद्धि immediately. सद्यः means immediately while प्रसादिनी means granting of the desired outcome. She grants the desired outcome immediately for one who does अन्तर्याग is this नाम. 
384. विश्व-साक्षिणी: She is the साक्षी (observer or witness) of the entire विश्व (this नाम is close to the meaning conveyed earlier at the नाम of कृतज्ञा). साक्षी can mean that She watches without anything (event or person) of the विश्व touching Her or impacting Her. There is another meaning of साक्षी – सम्यक् ईक्षणत्वात् साक्षी meaning Her दृष्टि is समत्वम् towards all काल, देश or वस्तु unlike a जीव whose दृष्टि is एक (we can only cognize the present, our specific location and particular objects in front of us) but Her दृष्टि towards all is simultaneous (which is impossible for a जीव). 
385. साक्षिवर्जिता: While She is the साक्षी, there is no one who is Her साक्षी (no one can cognize Her since the very cognition in all is Her only). 
386. षडङ्गदेवता-युक्ता: मंत्र has six parts and all parts have to come together to give शक्ति to the मंत्र (just as all parts of the body have to come together to give शक्ति to the body). What are these six parts or अङ्ग? हृदय, शिरस्, शिखा, कवचम्, नेत्रम् & अस्त्रम् are the six अङ्ग. These देवता are located immediately around बिन्दु and when one does ध्यान of Her, one also does ध्यान of these six देवता and since this is done, She is called as षडङ्गदेवता-युक्ता. 
387. षाड्गुण्य-परिपूरिता: She possesses six गुण in a परिपूर्ण manner. These are ऐश्वर्य, धर्म, ज्ञान, वैराग्य, यश and श्री. Another explanation – six शक्ति have to come together for one be called as ईश्वर; these are conveyed in this line – सर्वज्ञता तृप्तिः अनादिबोध: स्वतन्त्रता नित्यमलुप्त शक्ति: अनन्तता चेति विभोर्विधिज्ञा: षडाहुरङ्गानि महेश्वरस्या. First शक्ति is सर्वज्ञता शक्ति, She is a नित्य तृप्तिः, third शक्ति is अनादिबोध (She knows everything since the beginning), fourth शक्ति is स्वतन्त्रता (not dependent on anything), fifth शक्ति is अलुप्तता meaning there is nothing that is lacking in Her (She is पूर्ण), and the last शक्ति is अनन्तता. Is there a connection between previous नाम and this one? There is. सर्वज्ञता has समन्वय with हृदय देवी, नित्य तृप्तिः has समन्वय with शिरस् देवी, अनादिबोध with शिखा देवी, स्वतन्त्रता with कवचम्, अलुप्तता with नेत्रम् देवी and अनन्तता with अस्त्रम् देवी.

नित्यक्लिन्ना निरुपमा निर्वाण-सुख-दायिनी । नित्या-षोडशिका-रूपा श्रीकण्ठार्ध-शरीरिणी ॥ ८५॥

388. नित्यक्लिन्ना: नित्यक्लिन्ना is one of the नित्य देवी who falls due on शुक्लपक्ष तृतीया day. However, it will not make sense to equate श्री ललिता with one नाम of the देवी which falls on a single day only – so there is another meaning. क्लिन्ना means wetness/ humidity (She has आर्द्रता at all times). What type of आर्द्रता is this? She is always filled with करुणा रस and this नाम therefore means that She is filled with करुणा रस at all times. 
389. निरुपमा: She cannot be compared with anyone – उपमा means comparison and since She cannot be compared with any person or object, She is called as निरुपमा.
390. निर्वाण-सुख-दायिनी: If one conceives of Her in the manner described in many of the previous नाम, what does She do? She grants the सुख of निर्वाण (मोक्ष). Definition of निर्वाण is सर्क क्रिया निवृत्ति निर्वाणम् means a state when all actions cease (there is nothing else to do). This नाम that conveys the उपासना फल. 
391. नित्या-षोडशिका-रूपा: There are sixteen तिथि नित्या रूप – while fifteen are known, what is the sixteenth one? Fifteen represent the चंद्र कला that keep changing but these change around a sixteenth one that does not change (viz श्री ललिता Herself who is the changeless one). As the बिन्दु, She is always there in all the other fifteen कला and hence, the reference is made here to sixteen कला. She is thus to be seen as or expressed as काल स्वरूपिणि (principle of time). Put another way, चंद्र is the अधिदेवता of मन and मन is always changing (experiences सुख, दुःख or आनन्द) but the आत्मा within us is the changeless one and both मन with its multiple changes and आत्मा within us is Her expression only.  
392. श्रीकण्ठार्ध-शरीरिणी: श्रीकण्ठ refers to शिव and She is referred to as अर्ध शरीरिणि of शिव – this is the simple अर्थ. अर्धनारीश्वर तत्व is referred to here. We had earlier seen that शिव and उमा are best understood when they are seen together (समयाचार). Just as sweetness cannot be known without tasting a sweet substance or fire cannot be known without generating fire from firewood, both शिव and उमा can only be experienced when seen together. Both are inseparable. So while it is fine to state that She is अर्ध शरीरिणि of शिव, why is शिव referred to as श्रीकण्ठ? One way to see this is to state that since both are inseparable, शिव needs to be understood as having कण्ठ that saved the विश्व during the सागर मंथन but He did this not alone but jointly with श्री (since She allowed शिव to take the poison). श्री कण्ठ also refers to श्री चक्र which again is to be seen as coming together of both शिव and शक्ति having 5 त्रिकोण representing शक्ति and 4 circles with बिन्दु representing शिव. 

प्रभावती प्रभारूपा प्रसिद्धा परमेश्वरी । मूलप्रकृतिर् अव्यक्ता व्यक्ताव्यक्त-स्वरूपिणी ॥ ८६॥

393. प्रभावती: Every नाम usually has two अर्थ – तंत्र and तत्व. तंत्र itself has five aspects – मंत्र, यंत्र, रूप, योग and पूजा पद्धति. तत्व अर्थ is always one. This नाम can also be seen in two ways. वती stands for “having or being connected with” while प्रभा stands for light but this is not just normal light. भा means कान्ति while प्र refers to प्रकृष्ठम् (enhanced or deepened) and thus, प्रभा stands for deepest or enhanced कान्ति. While our शरीर is पञ्चभूतमय, the स्वरूप of all देव is कान्तिमय or ज्योतिमय. Her रूप is अरुणा रूप (as we expressed right at the start). The idea of ज्योति and कान्ति is again useful here – one needs to see Her sitting at the centre at the बिन्दु स्थान representing the ज्योति and Her कान्ति is spread all around as the 64 देवी शक्ति in all the following eight आवरण. Therefore, by प्रभा is meant all the 64 शक्ति spread out as conveyed in the ध्यान श्लोक of श्री ललिता:

अणिमादिभिरावृताम् मयूखैः अहमित्येव विभावये भवानीम्

In the first चक्र, the various types of कान्ति are given as अणिमा महिमा गरिमा लघिमा प्राप्ति प्राकाम्य ईशित्वा वशित्वा. Other देवी शक्ति present each of the other चक्र all adding upto 64 are Her शक्ति only and referred to as प्रभा here. And when we state that Her शक्ति are spread out all around in the श्री चक्र, what we mean is that Her शक्तिs are spread out all around the विश्व.  Even within ourselves, all of us have the abilities to experience गंध, रस, रूप, etc and all these are शक्ति present within us which animate us and make us experience life. All these शक्ति are therefore called as प्रभावती. 

394. प्रभारूपा: What is प्रभारूपा? At the मूल स्थान, situated within all the various कान्ति, She has a specific रूप (just as the core Sun has light or rays all around it), and this रूप is the बिन्दु that is being referred to here. Similarly, within our body, it is the आत्मा that is present right at the centre that has animated all parts of the शरीर, मन and बुद्धि to experience life. That आत्मा वस्तु is the प्रभारूपा.
395. प्रसिद्धा: She is प्रसिद्धा since She is known to everyone. Who is more known to anyone other than one’s own चैतन्य. Without चैतन्य animating ourselves as well as all life around us, no life is possible. Everyone, whether religious or otherwise, acknowledge the presence of चैतन्य within all of life – hence, She is most popular since She is at the root of all life. 
396. परमेश्वरी: She is परमेश्वरी. Every आवरण present within श्री चक्र has a certain ईश्वरी but She at the centre is the ईश्वरी of all ईश्वरी and hence, referred to as परमेश्वरी. She has no controller to control Her since She is the root controller of all. There is an उपासना way in which we can see all four नाम that we have seen referring to. When an उपासक continually does मंत्र उपासना, the चैतन्य which such an उपासक keeps rising to a significant extent and प्रभा starts manifesting automatically. So when people approached श्री रामकृष्ण परमहंस or श्री रमण महाऋषि  for asking questions and starting a long debate, many eventually came out without asking a question and they claimed that just by being in their presence, they got all the answers even though the masters did not utter anything at all. Why is it so? This is the प्रभा that is being referred to here (the light of ज्ञान that shines on an advanced उपासक). And this प्रभा comes about in such persons since they are always immersed in Her, meaning in Her रूप. Put another way, they become प्रभावती (carrier of प्रभा) since they are immersed in प्रभारूपा. And since they are immersed in प्रभारूपा, after many years (or decades or lives) of उपासना, such immersion attains सिद्धि (meaning fruition of उपासना) since it is She who is sitting inside in सिद्ध रूप and hence, She is प्रसिद्धा. And lastly, as महामंत्र sitting within (whatever मंत्र one is practicing as a उपासक), She is परमेश्वरी.
397. मूलप्रकृतिर्: She is मूल प्रकृति. What does मूल प्रकृति mean? Visible विश्व is called as प्रकृति but where did visible प्रकृति come from? It came from root प्रकृति (or matter). What is the difference between प्रकृति and मूल प्रकृति? When परमात्मा does सङ्कल्प to project the विश्व, both शिव and शक्ति come together and the very first expression of both coming together is मूल प्रकृति which is a very subtle state of विश्व. Later, when further grossification (or condensation) from the original state happens (when other aspects like पञ्च भूत, तन्मात्रा, etc) as well as further evolutes from these initial aspects come about and such a gross visible state is referred to as प्रकृति. She is to be understood as मूल प्रकृति. उपनिषद् refers to this state as प्रधान also. कृति refers to that which is made or put together (which is प्रपञ्च) and प्र prefix is attached to कृति standing again for प्रकृष्ठम् (enhanced, deepest, great, special, etc) or प्रथम (prior to or first since this comes up immediately after संकल्प) or प्रधान (which means primary or fundamental to प्रपञ्च since from this root only, rest of प्रपञ्च comes about)
398. अव्यक्ता: प्रपञ्च is व्यक्त (meaning that can be seen in a physical sense) but She as मूल प्रकृति is अव्यक्त. And why is She अव्यक्त? Because formation of विश्व at the root stage is extremely सूक्ष्म since it is the प्रथम दश and प्रपञ्च cannot be seen in this stage. Therefore, universe in a root potential form is अव्यक्त, it is a बीज स्थिति. माया or माया with ईश्वर शक्ति is the अव्यक्ता referred to here and She is अव्यक्ता (महामाया – as we called Her earlier). 
399. व्यक्ताव्यक्त-स्वरूपिणी: अव्यक्त is referred to as कारण (cause) and व्यक्त is referred to as कार्य (effect). The अव्यक्त is the cause of व्यक्त. What is व्यक्त? The पञ्च भूत, पञ्च तन्मात्रा, पञ्च कर्मेन्द्रिय, पञ्च ज्ञानेन्द्रिय, चित्त, मन, बुद्धि and अहंकार. And everything in the विश्व is a mixture of these 24 तत्व (as per वेद and this can be found in all the शास्त्र aligned to the वेद). And She as मूल प्रकृति which is the बीज स्थिति. As per वेद, from this बीज अवस्था takes the form of महत् followed by अहं which in turn are followed by the 24 तत्व as stated earlier. So while the मूल प्रकृति is the अव्यक्त, महत् and अहं are the व्यक्त or manifest. Both is Her only. How can this be conceived? A simple analogy may help – a pot is made up of mud but while we use the word pot to describe an earthern vessel and mud as raw matter not moulded into a vessel, and we may therefore refer to pot as the कारण and mud as the कार्य, in reality, both कारण and कार्य are mud only. Just as the pot and mud are not different, She is both the मूल प्रकृति as well as महत् and अहं (as well as 24 तत्व). She is everything that is related to manifestation of विश्व. 

व्यापिनी विविधाकारा विद्याविद्या-स्वरूपिणी । महाकामेश-नयन-कुमुदाह्लाद-कौमुदी ॥ ८७॥

400. व्यापिनी: What happened next? The मूल प्रकृति which turned into महत् and अहं then expanded. Expansion is व्यापनी and the diversity and variety that we witness is nothing else but expansion of the मूल प्रकृति into the diversity that we all witness. विष्णु also mean one that is present everywhere and in everything as the real truth hidden in everything and She is named as व्यापनी here (which also means that She is non-different from विष्णु. 
401. विविधाकारा: What are we able to witness of experience the विश्व after व्यापन happens? The विश्व takes the form of विविध-आकार (diverse or multiple रूप or forms). And what is the trait of this विश्व? व्यापन has happened as द्रव्य, ज्ञान and क्रिया. What does this mean? Let us take a person – every person created is formed as a द्रव्य, the ज्ञान inbuilt into the द्रव्य is ज्ञान (just as a new born baby does not have to be taught that it needs to suck milk of the mother or a tongue does not have to be taught to taste the food, etc) and क्रिया is the automatic action that is done by the द्रव्य (like sucking, eating, etc). Every part of the विश्व thus has three aspects – it is द्रव्य in its outer manifestation, it has inbuilt ज्ञान or intelligence that governs its running and क्रिया or the actual behaviour of such an object. The entire व्यापन of the विश्व into the diversity is supported by each aspect of diversity having its own unique रूप as a द्रव्य, having its own intelligence which is ज्ञान and doing its own क्रिया. And therefore, She is विविधाकारा too.
402. विद्याविद्या-स्वरूपिणी: While She has taken on to विविधाकारा, why does everyone not experience Her identity as मूल प्रकृति within all? She does not – only a very few of people have access to Her true स्वरूप. For those who have access, She becomes विद्या स्वरूपिणि but for the many who cannot access Her, She is अविद्या स्वरूपिणि. All people can thus be divided into these two only – those with अविद्या who live life forgetting their true identity as आत्मा and those others with विद्या who are aware of their truth as आत्मा. Whatever is useful from a प्रपञ्च lens (learning from books for employment, learning skills for career, learning by doing action to survive or doing research for technology, etc) is अविद्या and whatever is useful from परमात्मा lens is विद्या. Even doing यज्ञ, doing पुण्य कर्म, learning वेद to become पण्डित, etc are seen as अविद्या only. अविद्या is thus to be taken as कर्म while विद्या which relates to ब्रह्म विद्या and consequent engagement in the manner of उपासना becomes विद्या. Now, She is both viz Her स्वरूप is both अविद्या and विद्या.
403. महाकामेश-नयन-कुमुदाह्लाद-कौमुदी: 

Who is महा कामेश? The word महा, as we have stated earlier, refers to पराब्रह्म. His नयन (which are three in number) are like white coloured water lily and She is providing आह्लाद (joy or आनन्द) to His नयन. What makes the water lily expand – it is the light from चंद्र. Thereby, a simple translation of these lines will mean that Her cool rays give joy or आनन्द to शिव. One question may come – शिव has three नयन – one is सूर्य, second is चंद्र and third is अग्नि and while सूर्य and चंद्र may still be likened to white colour, how can अग्नि and white be likened? Here, we need to turn to निघण्टु which elaborates on the meaning of कुमुदम् as कैरवे रक्तपङ्कजे meaning that the word कुमुदम् can be applied both to red and white colour. Put another way, Her presence cools him down and even the eye of अग्नि will not destroy anyone when She is around (unlike काम or कन्दर्प who was burned up by शिव’s third नयन). There is another meaning – opening up of eye signifies ज्ञान and opening up of eyes of महा कामेश refers to ब्रह्मज्ञान and if one wants to open up to ब्रह्मज्ञान in one’s life, Her cooling presence is required or Her करुणा is required. If and when She looks at us or when Her अनुग्रह happens, we will certainly open up tp ब्रह्मज्ञान. Why are cooling rays reference to here? Light alone signifies ज्ञान but ब्रह्म ज्ञान also gives आनन्द and therefore rays of चंद्र are referred to here (since there is presence of both light as well as cooling impact which gives us शान्ति). कुमुदम् has another अर्थ – कु stands for पृथ्वी and मुदम् means आनन्द and कुमुदम् thus means those who seek आनन्द from पृथ्वी (viz the जीव). In that sense, all of us may be labelled as कुमुद (meaning those who seek limited pleasures available on Earth). Now, when such a जीव takes on to Her भक्ति, once such a one obtains Her अनुग्रह, one will then obtain ब्रह्मज्ञान and thereby the आनन्द will be limitless (as against आनन्द limited to पृथ्वी only meaning material आनन्द). What is the purpose of use of the word कौमुदी? When cooling light of चंद्र touches the Earth, the whole Earth is beaming with joy – similarly, a जीव becomes कौमुदी when he/ she attains आनन्द that is innate in ब्रह्मज्ञान. कौमुदी  has another अर्थ – कौमुद: कार्तिकेमास चन्द्रिकायांच कौमुदी meaning that the day when चंद्र displays its पूर्ण आकार in कार्तिक मास is referred to as कौमुदी. Once again, the special nature of these dates becomes useful here and festivals/ व्रत/ temple visits are planned as per tradition on this day. 

भक्त-हार्द-तमोभेद-भानुमद्भानु-सन्ततिः । शिवदूती शिवाराध्या शिवमूर्तिः शिवङ्करी ॥ ८८॥

404. भक्त-हार्द-तमोभेद-भानुमद्भानु-सन्ततिः She rises within the हृदय of Her भक्त who does Her निरन्तर चिन्तन like a rising सूर्य surrounded by the light of rays. But what happens when She rises within? The तमस् or darkness (अविद्या accumulated over many lives) gets destroyed as She rises within the भक्त. One may therefore also understand that where नयन is used in the previous नाम, one is being asked to invoke Her at आज्ञा चक्र while here, since there is a reference to हृदय, one is being asked to invoke Her at अनाहत चक्र.
405. शिवदूती: From now, there is a set of 64 नाम which are collectively referred to as शिवदूती विद्या. What does शिवदूतीmean? One of the तिथि देवी has this नाम (सप्तमी तिथि). There are multiple meanings – from a लीला lens, there is a युद्ध of श्री माता with शुम्भ & निशुम्भ where She decides to send a दूत to them telling them to seek surrender. And She choose शिव to act as Her दूत (remember रामायण in which हनुमान who is Himself an अंश of शिव goes to रावण as a दूत). She is called as since She is the one who sent शिव as a दूत – this obviously also means She has capability to make शिव carry on Her act. Now let us get into other अर्थ. For a भक्त who becomes qualified or becomes interested in मुक्ति, She sends a गुरु who puts the भक्त on the path of ज्ञान – since the गुरु is essentially acting on behalf of Her, She is called as शिवदूती, one who sends a गुरु in the form of a दूत. शिव भक्ति is therefore referred to as शिवदूती since it is भक्ति and ज्ञान that will take us to परमात्मा. Since She is the शिवभक्तिरूपिणी, She is शिवदूती. There is a मंदिर dedicated to शिवदूती in पुष्कर स्थान as one who is a क्षेम करी (once again, it is भक्ति and ज्ञान that always gives क्षेम to the one who follows it). 
406. शिवाराध्या: She is one whose आराधना is done by शिव and since She is the focus of आराधना of शिव, She is called as शिवाराध्या. For doing आराधना, one has to have a way to undertake such an आराधना and this way is श्रीविद्या ज्ञान परम्परा. शिव is Himself the गुरु of श्रीविद्या which is the way to Know Her. Therefore, शिवाराध्या is nothing else by श्रीविद्या ज्ञान परम्परा. 
407. शिवमूर्तिः: शिव means मंङ्गळ and She is referred to as शिवमूर्ति since all many kinds of मंङ्गळ is given an आकार of a मूर्ति, then that स्वरूप is Her expression. She is therefore also called as सर्वमंङ्गळ. There is another अर्थ here – शिव does not have a रूप but when He invokes शक्ति, He acquires a रूप and that रूप, which is Her only is the शिवमूर्ति. She is thus the manifested (व्यक्त) aspect of परमात्मा and hence called as शिवमूर्ति.   
408. शिवङ्करी: One who gives शिव to Her भक्ति is called as शिवङ्करी. As we already know, शिव means मंङ्गळ, क्षेम and मोक्ष and since She is the one who facilities knowing or becoming one with शिव, She is called as शिवङ्करी. 

शिवप्रिया शिवपरा शिष्टेष्टा शिष्टपूजिता । अप्रमेया स्वप्रकाशा मनोवाचामगोचरा ॥ ८९॥

409. शिवप्रिया: She is प्रिया to शिव and She is called as शिवप्रिया. Alternatively, whosoever sees शिव as प्रिया is also शिवप्रिया – in this way too, She is शिवप्रिया. Essentially, both are प्रिया to each other. 
410. शिवपरा: परा is used to explain one who is in a state of complete ध्यान on their chosen object of attention. She is always immersed into शिव, She does शिव चिन्तन at all times and therefore, She is called as शिवपरा here. In लोक व्यवहार too, it is the mother who points out the father to a child – without the mother, a child will not know who the father is. श्री ललिता too is the one who does बोध of शिव to Her भक्त – in this way too, She is called as शिवपरा. 
411. शिष्टेष्टा: What is शिष्ट? शिष्ट is usually translated as discipline or one that disciplines life is a शिष्ट. शास्त्र is the one that governs or controls the life of a भक्ति and since She likes or adores शास्त्र, She is called as शिष्टेष्टा. One must not restrict this to mean that She likes शास्त्र alone but She likes those who regulate or conduct their lives in the manner of धर्म as conveyed in the शास्त्र and therefore, more particularly, She lives all भक्ति or उपासक who are devoted to शास्त्र and hence, She is called as शिष्टेष्टा. This too can work both ways – those who devote themselves to the शास्त्र like Her and She too likes भक्ति who devote themselves to धर्म – there is thus a mutual likeness and both meanings can be taken from this नाम, शिष्टेष्टा. 
412. शिष्टपूजिता: One whose पूजा is done by those who take to शिष्ट in their lives is शिष्टपूजिता. Her पूजा has to be aligned to शास्त्र and when one does that, She accepts such a पूजा. 
413. अप्रमेया: This and the next two नाम indicate Her परमार्थ स्वरूप. मेय refers to that which is measurable or one that is accessible and प्रमेया refers to that which is easily accessible or measurable. Therefore, अप्रमेया is that which is not easy to access or to measure. Whereever there is a limitation or a form, measurement is possible – how can one measure or access something that is everywhere? There is another beautiful meaning – “She is the one whose प्रमेया is done by those who are referred to by अ”. What does this mean? Let us take our own स्थिति – when we do Her पूजा, we actually limit Her by making Her मूर्ति and giving Her limited offerings like chanting Her name 108 items (or 1000 times, etc) or giving नैवेद्य – in short, we make Her प्रमेया.  “अ” is a ब्रह्म वाचक and may also be taken to refer to देवता like विष्णु, ब्रह्मा, इंद्र, etc and since all देवता undertake Her पूजा by limiting Her to their own level, as per their own understanding or भावना, She is अप्रमेया. Another अर्थ is that we use अक्षर starting from अ-कार onwards meaning we use मातृका अक्षर or वर्ण to chant Her names and since She is known by means of अक्षर, She is अप्रमेया. 
414. स्वप्रकाशा: In विश्व, all objects are dependent on something else – nothing is independent. Each depends on something or someone else for its own sustenance. She is however स्व-प्रकाश meaning that She is dependent on Herself and She does not need प्रकाश of anyone else to energize Her, give Her life or sustain Her life. Therefore, She is स्व–प्रकाश. चैतन्य (or consciousness) is the one that gives चेतना to everything in the universe – the stars, the sun, the planets and their moons, all of them are lighted up by the चैतन्य and this very चैतन्य is present within us too as the आत्मा – this आत्मा is Her who is स्वप्रकाशा. There is therefore चैतन्य in our eyes, in our nose, in our ears, etc and all of them are operating within our body but while there is प्रकाश through these conduits, they are able to operate since they draw their चैतन्य from the आत्मा within that is स्वप्रकाशा.
415. मनोवाचामगोचरा: गोचरा refers to that which can be accessed, reached to. अगोचरा refers to that which cannot be accessed. She as चैतन्य cannot be accessed by मन or वाक् – She operates beyond मन and वाक् as the seeing, energizing principle – She is the seer and cannot be seen by objects that came from Her only. Since She cannot be seen as मन and वाक्, She is called as मनोवाचामगोचरा. That which can be seen is expressed as जड (whether using naked eyes or capable of being conceptualized by our मन) but that which is the experiencer which operates all that is जड in the विश्व as well as within our own शरीर is the चैतन्य which is मनोवाचामगोचरा.  

चिच्छक्तिश् चेतनारूपा जडशक्तिर् जडात्मिका । गायत्री व्याहृतिः सन्ध्या द्विजबृन्द-निषेविता ॥ ९०॥

416. चिच्छक्तिश्: Kashmir Shaivism शास्त्र refer to शिव as चित् and पार्वती or उमा as चैतन्य, the शक्ति of चित्. Let us elaborate – in सृष्टि, we see only two types of पदार्थ – one having चेतना (all living beings) and others which do not have any चेतना (stones, mountains, rivers, etc). What does चेतना means – it means movement or activity. Then what does चैतन्य mean? चैतन्य is pure consciousness that facilitates चेतना within objects. We may therefore state that चैतन्य or चित् शक्ति is present in living beings as चेतना शक्ति and is present in non-moving objects as जड शक्ति. This नाम therefore states that चैतन्य or चित् शक्ति is present in a चेतना रूप in living beings and as जड शक्ति in non-moving objects. This is the easy explanation. Now, let us take a more difficult route by turning into our own selves. Both चेतना and जड शक्ति are present within us. Another नाम from जड is उपाधि but this उपाधि gets चेतना owing to चित् शक्ति present as आत्मा within us. Our शरीर is जड – when चित् शक्ति departs from the शरीर, it remains stale and cannot move and therefore, शरीर is really जड only at its core. Equally, there are aspects (like blood or breadth) which move, meaning they show चेतना शक्ति. Both are शक्ति only since both have power – we are able to have a stable body because of strength of bones, we are able to feel on account of skin, etc and thereby even जड aspects of our शरीर have शक्ति and similarly, those showing movement also have a शक्ति (since without such a movement, life itself is not possible). So the question that comes us – what is the aspect that powers or energizes both which display movement and those which do not move? It is the चित् शक्ति or the आत्मा which powers both these types of शक्ति. Therefore, चित् शक्ति can be known or spotted when it is enabling movement within and of the body by means of चेतना शक्ति that functions as प्राण शक्ति. And when चित् शक्ति departs, चेतना goes away and प्राण stops functioning. 
417. चेतनारूपा: Already explained above
418. जडशक्तिर्: Already explained above.
419. जडात्मिका: How does one distinguish between जड शक्ति and जडात्मिका? She is the आत्मा of जड पदार्थ also – that is what this नाम is indicating. How so? Whatever we see as जड (stones, mountains, our bones, etc) also took at certain shape for a certain purpose – this decision, the action to form in a certain manner is also attributable to the चित् present within all. This चित् therefore becomes the स्वरूप or the core from which all objects that have चेतना and those which are जड are derived from. Since the core is referred to as स्वरूप or the reality or आत्मा or truth within all, She is चित् present within जड also is called as जडात्मिका here. 
420. गायत्री: गायत्री is Her नाम. गातारम् त्रायते इति गायत्री – गायत्री is that which protects the one who sings. What is गातारम् or गानम् (singer or song)? The Anubhuti of आनन्द that one experiences and expresses outside is गानम्. What is the गानम् within us? Our प्राण (respiration) happening continually within us is also stated as गानम्. Therefore, गायत्री is the मंत्र, which when chanted, protects that प्राण within the person who chants it. गायत्री is that मंत्र which is chanted as taught by the गुरु focusing on the प्राण at the time of सन्ध्या (सन्ध्या refers to the junction time when night changes into dawn, morning changes to noon and evening changes into night). Such a मंत्र can be the popularly recognized one viz ॐ भू….. or any other मंत्र as derived from the वेद and passed on by a गुरु – all such मंत्र are गायत्री only. There are two kinds of गायत्री – one that is प्रकट and the other is गुप्त. The former is the one for which one has obtained उपदेश from their respective गुरु. The latter has three types – बाला मंत्र, पञ्चदशी मंत्र and षोडषी मंत्र and those who obtain उपदेश from a गुरु of these are also doing गायत्री उपासना only.  
421. व्याहृतिः: व्याहृति means उच्चारण (expression on मंत्र) and the शक्ति present in the उच्चारण is श्री ललिता. The first expression or उच्चारण by परमेश्वर did the वेद and ब्रह्मा did उच्चारण of the same वेद for सृष्टि –She is therefore called as व्याहृति since She is the first expression of परमेश्वर. Put another way, when ब्रह्मा does ध्यान of परमात्मा, out came bright ज्योति which split into three – अ-कार, उ-कार & म-कार. From these three came out ऋक्, यजुस् & साम. From these three came out सूर्य, अग्नि & वायु and from these three came out भूमि, अंतरिक्ष & दिवि. One can see gradual grossification of the original सत्य into more and more physical attributes of the Universe. This may also be expressed as spreading out of परमात्मा. However, since we have access only to the स्थूल or the most gross expressions of the Universe, the व्याहृतिः expressed as भू, भुव: & सुव: in the गायत्री are भूमि, अंतरिक्ष & दिवि. With some progress, the सार of भूमि, अंतरिक्ष & दिवि are the सूर्य, अग्नि & वायु. With further progress, access is gained to the सार of सूर्य, अग्नि & वायु. viz अ-कार, उ-कार & म-कार. The सार of अ-कार, उ-कार & म-कार is ॐ, the सार of ॐ is परमात्मा (सार refers to the real सत्य or the ultimate सत्य that binds the entire universe as well as ourselves). 
422. सन्ध्या: Three सन्ध्या have already been explained above – there is a fourth सन्ध्या that comes at midnight and is called as तुरीया सन्ध्या. Note that while काल is understood as time, काल also means स्थिति. Therefore, सन्ध्या is explained as सम्यक् ध्यानम् सन्ध्या meaning that it refers to a स्थिति when one is in समग्र (focussed) ध्यान and in this स्थिति, the शक्ति that one has अनुभूति of is named as सन्ध्या. But since it is difficult for all to attain this स्थिति, we are told to undertake सन्ध्या at three times of the day since these times are most conducive to attain this स्थिति of अनुभूति with the शक्ति of परमात्मा.

Now, let us take into a deeper अर्थ – सन्धयो: अखिल वृत्तिषु which states that सन्ध्या is one that is located between two thoughts. There is a सूक्ष्म विराम (subtle pause) always present between two thoughts – thought cannot access this स्थिति of सूक्ष्म विराम since even thoughts come about of this स्थिति. However, when one goes beyond thoughts, one becomes capable of accessing सन्ध्या. Here, one may use the analogy of a thread around which pearls are strung – the thread is usually not visible to the naked eye, and one is only able to see the pearls; however, once one catches two pearls and pulls them apart, the thread becomes visible. This thread is spread around the entire garland of pearls – and while each pearl has a limitation, the thread is spread out all around. Similarly, one may understand सन्ध्या as the aspect that is present at all times and locations as the परमात्मा चैतन्य while thoughts are a mere grossification of one aspect of सन्ध्या that gets expressed onto our minds. Similarly, waves are like the thoughts while सन्ध्या or परमात्मा चैतन्य is the ocean from which the waves of thoughts emerge and abate. Catch the परमात्मा चैतन्य and you have connected the deepest core of our own truth and this is referred to as सन्ध्या here. 

There is another line useful for साधक – भृवो: घ्राणस्य यत् संधि: तत्र संध्याम् उपासते (meaning that a साधक does उपासना of the सन्ध्या at the junction between two eyebrows and the upper region of the nose) – श्रीमद्भगवद्गीता also conveys the same idea. This region is also referred to as वारणासी within our own selves.  

423. द्विजबृन्द-निषेविता: Her सेवा is done by those who are cultured/ refined/ those who have attained संस्कार (they are the द्विज). Tvak 

तत्त्वासना तत्त्वमयी पञ्च-कोशान्तर-स्थिता । निःसीम-महिमा नित्य-यौवना मदशालिनी ॥ ९१॥ or निस्सीम

424. तत्त्वासना: She is the one sitting within the तत्व which are Her आसन. वेद recognizes 24 तत्व (पञ्च कर्मेन्द्रिय, पञ्च ज्ञानेन्द्रिय, पञ्च तन्मात्रा, पञ्च भूत, अहंकार, चित्त, मन and बुद्धि/ महत्). These तत्व are Her आसन. Simply, these तत्व get activated only because She is sitting on them (just as only when a king sits on the throne, the throne gets activated and has value – without the king, the throne has no innate value of its own). Therefore, while these 24 तत्व give identity and meaning to our own life, know that it is Her whose presence makes these तत्व move about – She is beyond these तत्व as the mover of everything (and thereby us too). Note here that गायत्री also has 24 अक्षर. गायत्री मंत्र is also expressed as – सर्व चैतन्य रूपान्ताम् आद्याम् विद्याम् च धीमहि: बुद्धिम् या न: प्रचोदयात्. This मंत्र also has 24 अक्षर and can be chanted by all (including those who did not have a formal उपनयन संस्कार)
425. तत्: The ब्रह्म is referred to by three qualities.  They are ॐ, तत्, and सत्. तत् means “That”.   She is That and this That means the ब्रह्म.  
426. त्वम्: त्वम् means you, indicating Her.  Here त्वम् means the ब्रह्म and is aptly described in केन उपनिषद् (I.4) which says “That ब्रह्म is different from all known and familiar objects.  It is beyond even unknown objects.”  Self-realisation is nothing but union of this “That” and “I”.  This reality will dawn one day like a sudden flash. There is a great saying “तत् त्वम् असि” (तत् means That (ब्रह्म), त्वम् means you and असि means are) which means ‘you are That’.  That means the ब्रह्म. 
427. अयी: Not only is She sitting on the तत्व as Her आसन, She is also operating as one with the आसन just as one cannot make any distinction between gold and a golden necklace. Unlike a king therefore who is separate from the throne, She is चैतन्य is also imbued in all the 24 तत्व and operates as identical to the तत्व – hence, She is referred to as तत्त्वमयी. Therefore, instead of seeing or using these तत्व as distinct or separate, constant साधना of the गायत्री within these 24 makes us connect with the प्राण शक्ति present within the entire शरीर and over time, we are able to experience the प्राण operating within all as Her चैतन्य only and seeing these तत्व as separate and distinct will eventually fade away.  
428. पञ्च-कोशान्तर-स्थिता: पञ्च कोश is an idea that should be known to all. We are covered by पञ्च कोश viz अन्नमय कोश, प्राणमय, मनोमय कोश, विज्ञानमय कोश and आनन्दमय कोश. She however operates as the चैतन्य शक्ति that is present within all these कोश and without Her, none of these कोश will be able to function. Note here that what is स्थूल is operated by सूक्ष्म that operates the स्थूल from within it (just as a battery inside operates a toy). Therefore, अन्नमय is operated by प्राणमय which in turn is operated by मनोमय which in turn is operated by विज्ञानमय which in turn is operated by आनन्दमय – but even आनन्दमय is operated by चैतन्य शक्ति which is the ultimate reality of our being. There is another beautiful way to see this line – She is situated in the अन्तर of the कोश. Now, अन्तर also means the centre or the middle and what is in the middle of all पञ्च कोश is the मनोमय कोश. The साधक is therefore being told that use the मनोमय कोश to know Her or attain to Her. However, it is not the normal स्थूल-oriented मन? Only such a मन that gains संस्कार with तपस्या over a long period of time gains the qualification to undertake proper investigation – such a मन can then be used to know Her true स्वरूप since She is sitting there at the अन्तर of the पञ्चकोश
429. निःसीम-महिमा: One may wonder here that if She is situated within the पञ्चकोश, is She limited or contained by the boundaries of the कोश? To allay such an understanding, this नाम states that Her महिमा (शक्ति when expressed becomes महिमा) has no सीमा (border or limitation) or beyond सीमा. She is the चैतन्य activating the entire विश्व and if one therefore gains access to Her, one automatically becomes beyond सीमा. 
430. नित्य-यौवना: She is ever fresh or new. दोष associated with काल does not apply to Her (unlike any living being or any other object). 
431. मदशालिनी: She has मद – the youthful aura or orientation or उत्साह that it is capable of success in any endeavour. The word मद has multiple अर्थ – हर्ष, कस्तूरि, आनन्द, गर्व or intoxication with आनन्द. 

मदघूर्णित-रक्ताक्षी मदपाटल-गण्डभूः ।चन्दन-द्रव-दिग्धाङ्गी चाम्पेय-कुसुम-प्रिया ॥ ९२॥

432. मदघूर्णित-रक्ताक्षी: She is also looking around at everything with मद – Her expression of उत्साह with which She expresses all Her actions displays Her मद. 
433. मदपाटल-गण्डभूः Even Her cheeks are glowing with मद when She displays Her expression of आनन्द which again comes from मद that She possesses. 
434. चन्दन-द्रव-दिग्धाङ्गी: Her शरीर is immersed in चन्दन. Applying चन्दन on Her is a सेवा that we witness in many temples. चन्दन is seen as frangrance that spreads all around giving a pleasant experience to all around – similarly, Her चैतन्य in the form of दिव्य गुण is spread out all within the 72000 नाडी within the body as well as entire विश्व – Her fame is thus present all around.  
435. चाम्पेय-कुसुम-प्रिया: चाम्पेय-कुसुम are a special kind of flower (gold coloured flower). She is thus expressed as having a सुवर्ण कान्ति – कान्ति represents ज्ञान while कुसुम representing opening up (or flowering) – when we say that She emits सुवर्ण कान्ति, She likes the भाव of enhancing or widening of ज्ञान (of course, reference is to ब्रह्म ज्ञान here). सुवर्ण also refers to अक्षर and therefore the ज्ञान can also be seen as वाक्य in the form of मंत्र or स्तोत्र and She adores (or loves) the enhancing of ज्ञान expressed via अक्षर in the form of मंत्र and स्तोत्र. 

कुशला कोमलाकारा कुरुकुल्ला कुलेश्वरी । कुलकुण्डालया कौल-मार्ग-तत्पर-सेविता ॥ ९३॥

436. कुशला: विद्या means उपासना and from here, the next few नाम are stated as referring to कुलेश्वरी विद्या. What does कुशला mean? One अर्थ is skill or greatest skill and thus, She is referred to as being skilled or being capable or being qualified. This अर्थ is thus seeing Her as ज्ञान रूपिणी. Since She is the one who does सृष्टि, स्थिति and लय in the most effective manner, She becomes कुशला from विश्व lens too. कुशला also means क्षेम (being well placed or comfortably placed or happily placed) and since She is आनन्द रूपिणी, She is always in a state of क्षेम (unlike living beings for whom the state of क्षेम is a temporary affair owing to disease, loss of wealth, facing emotional turmoil, being confused, etc). 
437. कोमलाकारा: Her आकार or रूप is कोमल – what does कोमल mean? कोमल is not restricted at a शरीर level but also at the level of मन & बुद्धि – कोमल thus means that Her स्वरूप is मृदु & मधुर (सौम्य can also be added). 
438. कुरुकुल्ला: कुरुकुल्ला is an अधिष्ठान देवता situated within शट्चक्र (also called as कुला). सुषुम्ना नाडी connects all the शट्चक्र and within the नाडी is located रस or अमृत and one can access this रस only with the help of कुरुकुल्ला who is located within as the अधिष्ठान देवता in this नाडी. 
439. कुलेश्वरी: शट्चक्र starting from मूलाधार to आज्ञा चक्र is called as कुला while सहस्रार is referred to as अकुल. She is the ईश्वर शक्ति of शट्चक्र. 
440. कुलकुण्डालया: कुलकुण्डा is the कुण्डलिनी located at मूलाधार as a snake with 3 ½ coils with head turned upside-down. When this कुण्डलिनी is activated, this snake moves upwards via the सुषुम्ना नाडी. Her प्रधान स्थान, Her base location is the मूलाधार. 
441. कौल-मार्ग-तत्पर-सेविता: कौल-मार्ग refers to योग मार्ग which is approached by one with उत्साह. This योग is the path as defined by the कुण्डलिनी ज्ञान and the उपासक does Her सेवा as the कुरुकुल्ला देवी or कुलेश्वरी located in कुला. Those who follow their कुल परम्परा (उपासना पद्धति followed by one’s पितृ) or those who follow their गुरु परम्परा – both too are referred to as कौल मार्ग and those who do Her सेवा via these परम्परा with उत्साह will also attain Her स्थिति. 

कुमार-गणनाथाम्बा तुष्टिः पुष्टिर् मतिर् धृतिः । शान्तिः स्वस्तिमती कान्तिर् नन्दिनी विघ्ननाशिनी ॥ ९४॥

442. कुमार-गणनाथाम्बा: She is the माता of both कुमार and गणपति – this is the दृष्टि one may take from a लीला lens or even उपासना lens. When कुमार was born, many participants to His birth called Him as कुमार (शिव, उमा, अग्नि, गंगा, शरवण, etc) and since everyone addressed Him as कुमार, His name became कुमार for all. Next, the whole विश्व has six directions (four plus two viz up and down) and कुमार is also visualized as having six heads representing the six directions of the विश्व which has come together on account of शिव and शक्ति. कुमार is also the सेनापति which is the शक्ति that brings all देवता (good forces) together and leads them to gain विजय over असुर forces. What about गणपति? He too brings all गण together and acts as a पति of all the गण (groups). गणपति may be seen as static energy while कुमार as dynamic energy. Even in the famous story of competition between गणपति and कुमार, the former circles शिव and उमा and sees them in the home location while कुमार sees शिव and उमा in all aspects of विश्व. Both see शिव and उमा only everywhere.

And while the above may be acceptable, one may ask for the reason as to why this नाम is coming now after Her नाम as कौल मार्ग. One may easily conclude that both कुमार and गणपति have a योग अर्थ too. गणपति is the अधिपति of मूलाधार and gives the base or foundation to every being at मूलाधार. But then, as कुण्डलिनी rises, it passes through six चक्र in the form of a snake rising through सुषुम्ना (कुमार is also shown as one having six faces). And as He rises, both शिव and उमा sitting in the सहस्रार wait with open arms and as कुमार moves towards them, they lovingly pick him up together using their hands and put Him into their laps – that is the state of मुक्ति of the being. So what happens when we approach Her or do Her उपासना as the माता of कुमार and गणपति? We attain नव शक्ति which starts from the next नाम. These are Her expressions of सिद्धि a साधक will attain. They are also called as विभूति.  

443. तुष्टिः तुष्टि means one who is in संतोष स्थिति– one is satisfied with what one has and recognizes the good aspects that one has already attained.
444. पुष्टिर्: पुष्टि: refers to पोषण शक्ति that is present in a living being in a complete/ comprehensive manner. What are the kinds of पुष्टि? वाक् पुष्टि, ज्ञान पुष्टि, शरीर पुष्टि, इन्द्रिय पुष्टि, धन पुष्टि, प्रजा पुष्टि (children or family), पशु पुष्टि, ग्राम पुष्टि and धर्म पुष्टि. All these are Her रूप only. 
445. मतिर्: This refers to बुद्धि. All our well-being is significantly dependent on बुद्धि working completely within us. Decisive बुद्धि is what is being referred to here. 
446. धृतिः This refers to धैर्य शक्ति where one develops ability to strengthen their मन to remain engaged in its chosen मार्ग without being distracted. 
447. शान्तिः शान्ति is the स्थिति one is in when मन is imbued with सत्वगुण.  शान्ति is the state when one’s मन is in प्रसन्न स्थिति. शान्ति is then NOT a temporary state of peace that one experiences after a period of trouble. शान्ति is the eternal state one’s मन is established into when one operates in the mode of सत्व. And one gains the mode of सत्व in one’s मन once they are blessed by Her with मति and धृति. There is a वैदिक definition of शान्ति – 

मलमाया विकारेषु शान्ति पुंस पुनर्यया । सा कला शान्तिनित्युक्त  साधिकारास्पदम् पदम् ।।

Simply put, when विकार in the form of मल (three kinds of मल already discussed earlier) and माया are eliminated, the स्थिति one attains in that mode is referred to as शान्ति. Also, this is not something that is accessible to all – only one who has अधिकार (attained by one who is engaged in योग on a continuing basis viz नित्य) is qualified to have अनुभव of the शान्ति स्थिति. 

As per शास्त्र, when the उपासना of a योगी enables him to raise his चैतन्य upto विशुद्ध चक्र, only such a one starts having अनुभूति of what the शान्ति स्थिति really means. There is a line that may be useful for a साधक – अपराध सहिष्णुता शान्ति: (meaning that when one encounters another person doing an अपराध and one is still able to bear it, one may said to have reached a state of शान्ति. Of course, this does not mean that one must tolerate nonsense. One must do धर्म in any case but the mind should not get agitated with anger, frustration, revenge, etc when one encounters another person doing an अपराध). For an योगी who does रेचक and पूरक while doing प्राणायाम, when they undertake this in a focussed manner with due observation to प्राण, one encounters a शान्ति स्थिति during such a क्रिया too. 

448. स्वस्तिमती: सु अस्ति is स्वस्ति. सु stands for शुभ and स्वस्ति thus means शुभ (or what is most beneficial) exists. Since ब्रह्म or परमात्मा always exists, स्वस्ति may thus be taken to mean that ब्रह्म whose स्वरूप is आनन्द always exists. It is always there. She is established always in the state of आनन्द and hence, She is स्वस्तिमती. स्वस्ति has another definition in the शास्त्र – आसी: क्षेम निष्पाप पुण्य मङ्गल वाचक स्वस्तित्यविनाशी नामा.  आसी: means to seek that which is beneficial, क्षेम, निष्पाप means स्थिति where there is no पाप, पुण्य & मंङ्गळ that is eternally present and cannot be destroyed – a स्थिति where all these are always present without ever being taken away (or destroyed), such a स्थिति is called as स्वस्ति. And since She is always established in that स्थिति, She is स्वस्तिमती. दीप, दया & शुद्ध are also referred to as स्वस्ति and one who possesses these is स्वस्तिमती.  
449. कान्तिर्: When one is filled with all of six लक्ष्मी कला that we have been talking about in the last few नाम, their face lights up and anyone watching such a person notices the special glow visible to all – this glow is the कान्ति being referred to here. The जीव कला present in all जीव comes about owing to Her presence within all as चैतन्य – this is another अर्थ and since Her presence lights up all beings to express their life, She is referred to as कान्ति who lights up all. 
450. नन्दिनी: नन्दिनी refers to आनन्द स्वभाव or the स्थिति of one who is having अनुभूति of आनन्द is called as नन्दिनी. कामधेनु is also referred to as नन्दिनी and कामधेनु is also an expression of Her since She is the one who can give आनन्द to all. नन्दिनी is स्त्रीलिङ्ग and नन्दि is पु:लिङ्ग and both mean the same thing viz one who is filled with आनन्द is नन्दिनी. And why is नन्दि filled with आनन्द? Since नन्दि is watching शिव and शक्ति at all times in a focused manner, the स्वरूप of शिव & शक्ति is imbibed by नन्दि and it too attains the state of आनन्द.  Therefore, one who does Her उपासना as नन्दिनी can attain to Her स्वरूप of आनन्द. 
451. विघ्ननाशिनी: निर्वचन of विघ्ननाशिनी is given as “विशेषेण घ्नन्तीति विघ्ना: विद्यान्तराया: तन् नाशयितम् शीलम् यस्या सा विघ्ननाशिनी”. Those strong obstacles that prevent us from attaining our goals (in साधना, in pursuit of विद्या) are विघ्न and these विघ्न are fully destroyed by those in a manner that these obstacles no longer trouble us – Her शक्ति to destroy the विघ्न fully is called as विघ्ननाशिनी.  

तेजोवती त्रिनयना लोलाक्षी कामरूपिणी । मालिनी हंसिनी माता मलयाचल-वासिनी ॥ ९५॥

452. तेजोवती: One who has attained all the nine शक्ति indicated till the previous नाम will be able to complete any कार्य in a परिपूर्ण manner. Such a शक्ति is called as तेज. तेज has another अर्थ – परकृत अधिक्षेप असहत्वम् तजस्. This means that when a person facing us is criticizing or putting us down, the शक्ति to not tolerate such an attack and give an effective counter-response to such a person is called as तजस्. To face असुर in an effective manner is तजस्. She is referred as प्रकाश of प्रकाश – She lights up सूर्य and ज्योति मंडल as well as all living beings and since She is the मूल प्रकाश  for everything in the विश्व, She is called as तेजोवती. 
453. त्रिनयना: She has three नयन – we have stated earlier that नयन refers to ज्ञान which is सूर्य, चंद्र and अग्नि. What do these mean in our context? We have three नयन too for ज्ञान – these are क्रिया, मन and वाक् corresponding with सूर्य, चंद्र and अग्नि which are used by us to engage in the विश्व as well as while doing उपासना. She is the चैतन्य that powers all these three नयन enabling us to engage with the word – hence, She is referred to as त्रिनयना. 
454. लोलाक्षी: लोला refers to आसक्ति (seeking) as well as activity orientation. Her नयन are moving here and there actively. Since She is always seeing शिव and experiences आनन्द watching Him with eager नयन, She is called as लोलाक्षी. Further, She looks at Her भक्ति with वात्सल्य भाव and that type of seeing is why She is called as लोलाक्षी here. 
455. कामरूपिणी: All that everyone seeks is called as काम and what people are really seeking is आनन्द. Therefore, कामरूपिणी and आनन्द रूपिणी mean the same thing. Further, कामरूपिणी also means one who can take on any रूप as per one’s इच्छा. Since She takes on all रूप in the विश्व both as per Her इच्छा or for meeting the desires of Her भक्त, She is called as कामरूपिणी. काम, as we have discussed earlier, is also used for the इच्छा शक्ति (or सङ्कल्प शक्ति) of परमेश्वर and the रूप taken by His इच्छा शक्ति is श्री ललिता.   
456. मालिनी: Since She adorns Herself with numerous माला (or garlands), She is called as मालिनी – this is a simple अर्थ. These माला can be made of रत्न or कुसुम or various other धातु. There is another मंत्र अर्थ called as मालिनी मंत्र within श्रीविद्या परम्परा. Simply put, the various अक्षर from अ–कार to क्ष–कार form a माला worn by Her and such an अक्षर माला is referred to as मालिनी मंत्र. Further, the प्राण शक्ति that moves about from मूलाधार to आज्ञा चक्र is expressed as four अक्षर at मूलाधार, six at स्वादिष्ठान, etc ending with two अक्षर at आज्ञा चक्र – therefore, all अक्षर are located in the शट् चक्र within our own शरीर and movement of प्राण within this शट् चक्र is also referred to as मालिनी. 
457. हंसिनी: प्राण शक्ति is called as हंस with हं referring to inhalation and स referring to exhalation. ह–कार is referred to as शिव रूप while स-कार is शक्ति रूप since both inhalation and exhalation are necessary for one’s प्राण – similarly, the highest तत्व or सत्य is also a combination of शिव and शक्ति. हंस is also referred to as अजप मंत्र which is also प्राण शक्ति present within सूर्य. It is owing to सूर्य that प्राण moves around within all living beings. सूर्य तेज is Her रूप – सूर्य is also referred to as हंस and सूर्य शक्ति is thus referred to as हंसिनी. सरस्वती uses हंस as Her vehicle – why so? सरस्वती refers to वाक् शक्ति (शब्द) and शब्द is facilitated by प्राण शक्ति within us and therefore, She is shown as riding on हंस. हंस is also expressed as वस्तु विवेक समर्था – विवेक is the ability to separate or distinguish between सत्य and असत्य, नित्य and अनित्य and therefore, विवेक is the first step to ज्ञान and सरस्वती is the ज्ञान स्वरूपिणि who sits on हंस which is विवेक. 
458. माता: माता in the context of नाम that have come before this नाम refers to मातृका वर्ण रूपिणी. There are 50 अक्षर in संस्कृत and these are referred to as माता since all मंत्र, वाक्य, पद, स्तोत्र, श्लोक, etc come from these अक्षर only thus seeing अक्षर as the माता. She is therefore seen as मातृका वर्ण by this नाम. शास्त्र have stated all who need to be seen as माता – one’s own माता, गुरु भार्या, भार्या of the राजा and भार्या of the elder brother. When an उपासक sees these four as माता, one will eventually graduate from this level to see all स्त्री in the विश्व as one’s own माता – this then gains the साधक access to the Universal माता, श्री ललिता. 
459. मलयाचल-वासिनी: She resides in the मलय पर्वत and hence called as मलयाचल-वासिनी – this is the simple external अर्थ. The पर्वत in Kerala are referred to as मलय पर्वत and She is referred to by the नाम of भगवती in that region. Now, let us turn to a deeper अर्थ. While there are 50 अक्षर, the मूल of all these 50 अक्षर are three only – अ, उ and म् which are together referred to as ॐ. ॐ is referred to as सगुण or स्थूल नाद and each is represented by ब्रह्मा, विष्णु and रुद्र. Now, when one does उपासना on प्राण via the नाम of मालिनी, हंसिनी and माता, one is able to raise one’s चैतन्य upto आज्ञा चक्र. Beyond आज्ञा चक्र is the region of सूक्ष्म नाद or निर्गुण नाद that comes after म-कार लय happens at the आज्ञा चक्र. Once one is able to access this सूक्ष्म नाद which is also referred to as तुरीया नाद, one remains अचल in this state. Therefore, since access to this region of निर्गुण comes after लय of म-कार, She is referred to as मलयाचल-वासिनी in this region (from आज्ञा चक्र to सहस्रार). 

सुमुखी नलिनी सुभ्रूः शोभना सुरनायिका । कालकण्ठी कान्तिमती क्षोभिणी सूक्ष्मरूपिणी ॥ ९६॥

460. सुमुखी: One who has a मुख that is aligned to our needs is referred to as सुमुखी here. She has a beautiful मुख, pleasing for all the watch – great smile, positive, vibrant, pleasing, मंङ्गळ,… all these come under the word सु, hence, She is a सुमुखी. While this is an easy external meaning, note that this and the next three नाम have four बीज अक्षर lying hidden within them. Her स्वरूप is आनन्द – and therefore, Her मुख will always display the संपदा of ब्रह्मज्ञान 
461. नलिनी: Not only does She possess a सुमुखी, since Her मुख also looks like a fully flowered (or opened up) कमल or पद्म, She is referred to as नलिनी here. नलिनी thus means She is पद्म स्वरूपिणि. This नाम along with the नाम of नन्दिनी and मालिनी is also pointing to गंगा river here meaning that it is Her who flows as गंगा to give us मोक्ष. Therefore, this नाम may also be taken as पवित्र रूपिणी. 
462. सुभ्रूः When the मुख is beautiful to look at, opened up like नलिनी, even Her eyebrows do not have any contortion – they are well drawn out and very pleasing to look at. Note that anyone who is connected with Her fully will take on to Her features. Her eyebrows is referred to as possessing संध्या काल तेज and we need to therefore see Her as संध्या स्वरूपिणि (for those who do संध्या क्रिया on a daily basis).
463. शोभना: When one comes into contact with Her who has such wonderful features, not only one sees Her as one having शोभ (grandeur, graceful, ornamental, etc) but those who go near Her will also attain शोभ, hence, She is शोभना. When आनन्द and मंङ्गळ come together, it is referred to as शोभना. निर्विकार स्थिति is also called as शोभना and She always remains in this निर्विकार स्थिति. 
464. सुरनायिका: Given Her grandeur, even देवता or सुर know that when they need Her, they need to call out to Her. And the moment they call Her (especially when tormented by असुर as seen in numerous पुराण कथा), She becomes their नायिका to bring them out of their torment, hence She is सुरनायिका. While देवता are called as self-effulgent, it is in fact Her who is the effulgence of the देवता – hence, She is called as सुरनायिका since She is the one who rules over all of देवता. 
465. कालकण्ठी: There are two ways in which this नाम – one as कलकण्ठी and the other as कालकण्ठी. कल refers to अव्यक्त मधुर ध्वनि and नाद is the ध्वनि that comes from Her कण्ठ and hence, one way of expressing Her is कलकण्ठी. कण्ठ located at विशुद्ध चक्र is called as the प्राण स्थान or जीव स्थान (just as मूलाधार is the गणपति स्थान, स्वादिष्ठान is ब्रह्म स्थान, मणिपूर is विष्णु स्थान and अनाहत is रुद्र स्थान). Reference to the other नाम viz कालकण्ठी also comes up in पुराण where श्री माता had taken form of कालकण्ठी to fight certain असुर and thereby help the देवता.  
466. कान्तिमती: While general understanding of the word कान्ति has already been done earlier and the same अर्थ can be brought here seeing Her as consolidation of all kinds of कान्ति everywhere in विश्व, in the context of this specific नाम, कान्ति may be taken as इच्छा शक्ति of परमात्मा. 
467. क्षोभिणी: When इच्छा शक्ति of परमात्मा got enabled, a प्रथम स्पन्दन (or vibration) that occurred is referred to as क्षोभ(when a stone is thrown in still water, the first reaction in the water happens which then translates into multiple waves – the first reaction is referred to as क्षोभ here).  Subsequent to this, the rest of the सृष्टि happened in multiple stages. As the प्रथम स्पन्दन of परमात्मा, She is referred to by the नाम of क्षोभिणी. 
468. सूक्ष्मरूपिणी: This प्रथम स्पन्दन is सूक्ष्म – by सूक्ष्म is meant subtle or more specifically, this first reaction within प्रकृति is not measurable or observable by इन्द्रिय. श्री माता in this स्थिति is called as सूक्ष्मरूपिणी. And being सूक्ष्म, She is सर्व व्यापक (meaning She operates as चैतन्य across the entire विश्व present in non-living beings as well as living beings across) – such व्यापक शक्ति is only possible since She is a सूक्ष्मरूपिणी.  One who is therefore able to realize that the शक्ति present within the person as a सूक्ष्मरूपिणी is the same शक्ति that is present in all beings, one then reaches a state of experience of non-difference among diversity – such a one (like प्रह्लाद in Srimad Bhagavatam) cannot then be harmed by anything (whether it is पञ्चभूत or any living being). Such a state of realization is however difficult to attain. 

वज्रेश्वरी वामदेवी वयोऽवस्था-विवर्जिता । सिद्धेश्वरी सिद्धविद्या सिद्धमाता यशस्विनी ॥ ९७॥

469. वज्रेश्वरी: In the श्रीचक्र, immediately after बिन्दु, we have a त्रिकोण आकार and there are three देवी present here – महा कामेश्वरी, महा वज्रेश्वरी and महा भगमालिनी. Further, वज्रेश्वरी is the देवी that comes on शुक्लपक्ष षष्टि तिथि. She is primarily the अधिदेवता of वाक् शक्ति and therefore present at विशुद्ध चक्र (वाक् itself may thus as seen as equivalent to a वज्र). Doing जप of वज्रेश्वरी enables one to attain वज्रकाय सिद्धि (bodily strength – note that हनुमान is also referred to as one having वज्रकाय सिद्धि).  वज्रेश्वरी क्षेत्र is present in today’s Maharashtra. 
470. वामदेवी: वामदेवी is present in the अनाहत चक्र. शिव is referred to as वामदेव and श्री माता thus becomes वामदेवी. We have stated earlier that रुद्र is the अधिदेवता present at अनाहत चक्र. So why is शिव referred to as वामदेव? वामो वन्दनीया: देव: meaning that शिव is सुन्दर and शिव is वन्दनीय (meaning He is deserving of praise or पूजा). शिव is seen as पञ्च मुख and one of the मुख (facing the North and red in colour) is referred to as वामदेव. 
471. वयोऽवस्था-विवर्जिता: Our शरीर has वय (age) and it also has अवस्था (multiple अवस्था starting from यौवन, etc). However, She is not limited by वय and अवस्था and because She is beyond काल, She is being called as वयोऽवस्था-विवर्जिता here. She is the अधिष्ठान देवता of मणिपूर चक्र. 
472. सिद्धेश्वरी: All सिद्धि allied to Her – She is the शक्ति that grants सिद्धि to the deserving ones. All सिद्धि are under Her control. 
473. सिद्धविद्या: विद्या means उपासना and/ or मंत्र or स्त्रीरूप मंत्र are referred to as विद्या. There are ten विद्या that are referred to as सिद्धविद्या – काली, तारा, षोडषी, छिन्नमस्ता, बगळामुखी, धूमवती, मातङ्गी, भैरवी, कमलात्मिका and भुवनेश्वरी and are also called as दशमहाविद्या.  As one pursues the दशमहाविद्या via उपासना (where one uses वाक्, शरीर and मन), over time, चित्त शुद्धि happens and with such शुद्धि happening, one can move towards gaining मोक्ष. 
474. सिद्धमाता: When one does उपासना of श्री विद्या, one effectively becomes its child. And once a person becomes a child, the mother (श्री माता) is filled with करुणा for the उपासक and sends a proper गुरु to train to उपासक to attain सिद्धि. And in whatever manner an उपासक does the उपासना of the सिद्ध विद्या, She takes on the position of a माता and provides सिद्धि to such an उपासक – hence, She is referred to as सिद्धमाता. We may add here that since all सिद्धि may be seen as coming from Her only (all सिद्धि are Her रूप only), She therefore becomes सिद्धमाता. There is another interesting way to look at सिद्ध – in fact, let us understand two words: सिद्ध and साध्य. When we create any object, say make a pot or a toy, such a pot or toy becomes a साध्य (since it gets created after some effort). However, सिद्ध is not a created outcome – it is always there just as gold is always present in ornaments or earth is always present in all pots (and even without pots). सिद्ध thus may be taken as सहज स्थिति and since She is aways in the state of आनन्द or She is always in मोक्ष स्थिति, gaining मोक्ष is not an outcome like any other साध्य but it represents our innate state of being, hence She is a सिद्ध पदार्थ or She is a सिद्ध रूपिणी.
475. यशस्विनी: When one gains सिद्धि, यश follows and this यशremains with us eternally. And the लक्षण of the state of आनन्द is यश and therefore, at the end of the last four नाम, one sees the of नाम यशस्विनी given here. 

All the previous नाम may thus be seen as aligned to one of the seven चक्र. Thus, वज्रेश्वरी is the अधिदेवता of विशुद्ध चक्र, वामदेवी is अधिदेवता present at अनाहत चक्र, वयोऽवस्था-विवर्जिता is अधिष्ठान देवता of मणिपूर चक्र, सिद्धेश्वरी is the अधिष्ठान देवता of स्वादिष्ठान चक्र, सिद्धविद्या is the अधिष्ठान देवता of मूलाधार चक्र, सिद्धमाता is अधिष्ठान देवता of आज्ञा चक्र and lastly, यशस्विनी is the is अधिष्ठान देवता of सहस्रार चक्र. The same order as seen in these previous नाम will be taken for the next seven नाम for another purpose. Before we plunge into these नाम, a brief perspective on usage of three words may be useful – “imagine”, ध्यान/ भावना and दर्शन. Whatever is an असत्य वस्तु can only be imagined (rabbit having horns or human having wings). However, whatever is a सत्य वस्तु, one which is सिद्ध वस्तु (viz Her) which is always available must be an object of ध्यान for a साधक. At the initial stages, one has to do भावना of such a वस्तु and with progress, one gets into the mode of ध्यान. Eventually, when one attains the Highest state, one has Her दर्शन (which is the Highest state of अनुभव when She is no longer separate). ध्यान is not on anyone’s imagined object since, as we have stated, परमात्मा is a सिद्ध वस्तु, it is always there and needs to be realized. However, any वस्तु of this प्रपञ्च is a मिथ्या वस्तु (chair, bus, building, people we know, etc), it need not be “imagined” since it is available for भौतिक दृष्टि (using कर्मेन्द्रिय and ज्ञानेन्द्रिय). These are therefore technical words and need to be used and understood in the right manner in pursuit of धर्म. 

Question may however arise here – why are the नाम starting with विशुद्ध? They should either start from सहस्रार or from मूलाधार but instead of these options, the description of सप्त नाम starts from विशुद्ध? Why is this? If we look at formation of प्रपञ्च, people should know that we start with आकाश, from आकाश comes वायु, from वायु comes अग्नि, etc. Our own body is also composed of these पञ्चभूत and when the question comes as to the source from where these are supplied to our body, the answer is that these are supplied from the relevant चक्र. विशुद्ध चक्र is the supply point of आकाश, अनाहत चक्र is the supply point of वायु, मणिपूर चक्र is the supply point of अग्नि, स्वादिष्ठान is the supply point of जल and मूलाधार is the supply point of पृथ्वी तत्व. And what about अन्त:करण (viz मन, बुद्धि, चित्त and अहंकार)? These are situated in आज्ञा चक्र. 

विशुद्धिचक्र-निलयाऽऽरक्तवर्णा त्रिलोचना । खट्वाङ्गादि-प्रहरणा वदनैक-समन्विता ॥ ९८॥

476. विशुद्धिचक्र-निलया: From this नाम to डाकिनीश्वरी is being conveyed a single idea. Let us expand on these नाम. In this नाम, we are told that She resides in विशुद्धि चक्र – as we know, this चक्र corresponds to our कण्ठं (it is not stated here that कण्ठं is equal to this चक्र – it is stated that She resides here in a सूक्ष्म manner). In this स्थान, there are 16 कमल दल (lotus petals) and She is stated to be residing within this कमल दल. What is Her वर्ण (or colour) in this स्थान? 
477. आरक्तवर्णा: Some texts take this नाम as आरक्तवर्णा while some others use रक्तवर्णा – Devi both mean the same while former means deep or complete red while latter means red. Her वर्ण is red here (रक्त means blood). When a baby is conceived, there is a प्रथम अवस्था when both sperm and egg come together and a red-coloured बिन्दु is formed. The देवी रूप taken by आत्मा चैतन्य to protect the baby who is currently in बिन्दु रूप is the देवी referred to here. 
478. त्रिलोचना: She has three eyes. 
479. खट्वाङ्गादि-प्रहरणा: She is holding a few आयुध in these स्थिति. This नाम gives only one आयुध viz खट्वाङ्ग but the मूल शास्त्र describe the other आयुध too. These आयुध are – खट्वाङ्ग (long club with a skull on top just as a human body has a skull on top), खड्गम् (sword), त्रिशूल (trident) & चर्म (shield).
480. वदनैक-समन्विता: She shines with a एक वदन (single face).

पायसान्नप्रिया त्वक्स्था पशुलोक-भयङ्करी । अमृतादि-महाशक्ति-संवृता डाकिनीश्वरी ॥ ९९॥

481. पायसान्नप्रिया: She is पायसान्न प्रिया (Kheer made of rice). नैवेद्य is the form of पायसान्न offered to this देवी. How must this पायसान्न be offered? तण्डुलेषु क्षिपेत् क्षीरम् जुगुडुङ्वा तदर्थकम् अलाभे विज्ञसे तोयम् तस्यार्थम् गोघृतम् परम् तण्डुलार्थान् भिन्नमुद्गान् गुडम् विज्ञस्य पाचयेत्  निवेदयेत् ततोवत्री पायसान्नम् शिवाय च – First pour milk into rice, boil it, then put jaggery, moong dal and then use cow ghee (use Indian cow). 
482. त्वक्स्था: One of the सप्त धातु is त्वक् (skin). The आत्मा चैतन्य works in seven different ways from each चक्र and She takes on a particular रूप in each चक्र to build and nourish one of the सप्त धातु. Situated in विशुद्ध चक्र, She is responsible for formation and control of त्वक् within all beings. 
483. पशुलोक-भयङ्करी: पशु stands for अज्ञान and the outcome of doing Her भावना as residing in विशुद्ध चक्र, having रक्त वर्ण and offering नैवेद्य will lead to destruction of अज्ञान within us (since अज्ञान runs away or is fearful to Her).  
484. अमृतादि-महाशक्ति-संवृता: She is surrounded by sixteen देवता starting with अमृता, आकर्षिणी, इंद्राणी, ईशाणी, उष-केशी, ऊर्ध्वा, ऋत्थिदा, ऋूकारा,  ळुकारा, ळूषा, एकपदा, ऐश्वर्या, ॐकारी, औषधी, अम्बिका & अक्षरा – one can immediately spot that the first अक्षर used in all these नाम correspond with sixteen स्वर in संस्कृत वर्णमाला. Each and every अक्षर thus needs to be seen as a देवता and not just a प्रकृति-based sound. This is also the reason why धर्म tells us that sound is also a देवता and every spoken word must be uttered with due care. 
485. डाकिनीश्वरी: नाम of the देवी who resides in विशुद्ध चक्र is डाकिनीश्वरी.