अनाहताब्ज-निलया श्यामाभा वदनद्वया । दंष्ट्रोज्ज्वलाऽक्ष-मालादि-धरा रुधिरसंस्थिता ॥ १००॥

486. अनाहताब्ज-निलया: श्लोक 100 and 101 need to be seen as one collective group. This collective is useful to address the problems relating to one’s blood and one’s दृष्टि in one’s हृदय. This नाम is referring to the देवी (who goes by the नाम of राकिणी देवी) who resides in अनाहत पद्म (अब्ज means पद्म). As stated, the नाद gets expressed as a sound that is audible as it reaches अनाहत चक्र. 
487. श्यामाभा: Her आभा or ज्योति at this चक्र has श्याम वर्ण (or colour). One who has reached 14 years of age is also referred to as श्यामा. 
488. वदनद्वया: She has two वदन (heads). A newly born baby in the second month after conception and this नाम have a connection – this is elaborated further
489. दंष्ट्रोज्ज्वलाऽक्ष-मालादि-धरा: She has canines (दंष्ट्र) that are visible coming out of both the faces. She is also holding अक्षमाला along with three other आयुध – Her four are अक्ष, शूल, कपाल and डमरुक 
490. रुधिरसंस्थिता: She is established as the अधिष्ठान देवी of the रक्त धातु within our शरीर. Within a baby too, the development of रक्त धातु happens in the second month post conception as per Ayurveda. 

कालरात्र्यादि-शक्त्यौघ-वृता स्निग्धौदनप्रिया । महावीरेन्द्र-वरदा राकिण्यम्बा-स्वरूपिणी ॥ १०१॥

491. कालरात्र्यादि-शक्त्यौघ-वृता: She has twelve देवी surrounding Her; or put another way, अनाहत चक्र is conceived of as a पद्म having twelve petals or दल. The names of twelve देवी are कालरात्री, खातीत, गायत्री, घंटाधारिणी, ङ्यामिनी, चन्द्रा, छाया, जया, झंकारी, ज्ञानरूपा, टंकहस्ता & ठंकारिणी. Note here that the order followed here is that all देवी names start with अक्षर from the वर्णमाला (viz क, ख, ग, घ, etc). 
492. स्निग्धौदनप्रिया: She loves नैवेद्य that has been made using घी. Note here that use of a little drop of घी is not being referred to here – one must note the presence of घी upto a sufficient quantity within the food made here.  
493. महावीरेन्द्र-वरदा: She grants वरद (boons) to महावीरेन्द्र. A साधक is one who does साधना. For such साधना to be effective, one has to be a वीर since only who is a वीर can conquer one’s इन्द्रिय or gain control over one’s इन्द्रिय. Only to such a वीर, She grants वरद. One may therefore call only such a one as a वीर who has gained control over one’s इन्द्रिय but one whose उपासना has attained the highest state, such a one is referred to as महावीर. Just another idea here for those who undertake यज्ञक्रिया – there is one kind of यज्ञ referred to as सोमयाग and पात्र used in this यज्ञ is called as महावीर. So we may take this नाम to mean that one who does Her यज्ञ using the पात्र named as महावीर, She becomes satisfied and grants वरद to such a person. 
494. राकिण्यम्बा-स्वरूपिणी: Her नाम is माता राकिणी or we may say that श्री ललिता takes the स्वरूप of माता राकिणी at the अनाहत चक्र. 

मणिपूराब्ज-निलया वदनत्रय-संयुता । वज्रादिकायुधोपेता डामर्यादिभिरावृता ॥ १०२॥

495. मणिपूराब्ज-निलया: We are now referring to the देवी who resides at मणिपूर चक्र. 
496. वदनत्रय-संयुता: She has three वदन. This collective नाम has links with a baby who is in the third month following the conception of the child. 
497. वज्रादिकायुधोपेता: She holds four आयुध – वज्र, शक्ति, दंड & अभय मुद्रा that She displays with Her four hands.  
498. डामर्यादिभिरावृता: She has ten देवी surrounding Her whose नाम are – डामरी, ढंकारिणी, णामिरी, तामसी, स्थान्वी, दाक्षायणी, धात्री, नंदा, पार्वती & फटकारी. Note that देवी at this चक्र is visualized as sitting in a पद्म having ten दल or petals. 

रक्तवर्णा मांसनिष्ठा गुडान्न-प्रीत-मानसा । समस्तभक्त-सुखदा लाकिन्यम्बा-स्वरूपिणी ॥ १०३॥

499. रक्तवर्णा: She has रक्त वर्ण (red in colour). 
500. मांसनिष्ठा: She takes care or protects the मांस (flesh) धातु in our शरीर. 
501. गुडान्न-प्रीत-मानसा: नैवेद्य of अन्न made of गुड (Jaggery) must be offered to Her. How must this नैवेद्य be made – तण्डुलेषु चतुर्भागम् गुडन्निक्षिप्त साधका विभागम् विज्ञसे दुग्धम् तस्यार्थम् प्रक्षिपेत् घृतम्  नारिकेल च कदलीफलम् ऐलाविनिक्षिपेत् कृत्वा गुडान्नमेवन्तु शंभवे विनिवेदयेत्. To rice, one must add गुड, गो दुग्धम्, गो घी, coconut (pieces or grated) and banana. This food is taken by a mother of a child in his or her third month of conception is beneficial to such a child. 
502. समस्तभक्त-सुखदा: She gives सुख to all भक्त (as श्रीमद्भगवद्गीता points out that there are different kinds of भक्त – those who do for money, those who are curious, etc). To all of them, She grants that which they seek. 
503. लाकिन्यम्बा-स्वरूपिणी: Her नाम is माता लाकिनी. 

स्वाधिष्ठानाम्बुज-गता चतुर्वक्त्र-मनोहरा । शूलाद्यायुध-सम्पन्ना पीतवर्णाऽतिगर्विता ॥ १०४॥

504. स्वाधिष्ठानाम्बुज-गता: This देवी is present in the पद्म located in स्वादिष्ठान चक्र.  
505. चतुर्वक्त्र-मनोहरा: This set of नाम is useful for a child in the fourth month after conception. The देवी has four वदन (faces). 
506. शूलाद्यायुध-सम्पन्ना: She holds four आयुध in Her hands – शूल, पाश, कपाल and अभय मुद्रा. 
507. पीतवर्णा: Her वर्ण is पीत (yellow).
508. अतिगर्विता: She has the demeanour of one who may be called as अतिगर्विता, meaning who is full and complete in all aspects have a certain confident arrogant aspect about them and the देवी here carries such a demeanour. 

मेदोनिष्ठा मधुप्रीता बन्धिन्यादि-समन्विता । दध्यन्नासक्त-हृदया काकिनी-रूप-धारिणी ॥ १०५॥

509. मेदोनिष्ठा: She takes care or protects the मेदस् (fat) धातु in our शरीर. काकिनी presides over fat.  Fat is fourth layer beneath our skin hence this चक्र  is mentioned as the fourth चक्र  by वाक्देवी. 
510. मधुप्रीता: नैवेद्य of मधु (honey) must be offered to Her. 
511. बन्धिन्यादि-समन्विता: She has six देवी surrounding Her whose नाम are – बन्धिनी, भद्रकाली, महामाया,  यशस्विनी, रमा, लम्बोष्टी. Note that देवी at this चक्र is visualized as sitting in a पद्म having six दल or petals.
512. दध्यन्नासक्त-हृदया: She needs to be offered नैवेद्य of अन्न made of curd. What is the process to be followed for making this? दध्राचान्वित् सुक्दान्नम् लवणेन समन्वितम् आद्रमरीचि संयुक्तम् धानकपत्र संयुतम् तथा नागरकंग्याक्षम् दध्यन्नम् चेत् प्रकीर्तितम् – to the अन्न with curd must be added लवण (meaning rock salt and not the processed powder that is sold in the market today), black pepper, ginger and coriander leaves. 
513. काकिनी-रूप-धारिणी: श्री ललिता takes the रूप of देवी काकिनी in this चक्र. 

मूलाधाराम्बुजारूढा पञ्च-वक्त्राऽस्थि-संस्थिता । अङ्कुशादि-प्रहरणा वरदादि-निषेविता ॥ १०६॥

514. मूलाधाराम्बुजारूढा: This set of नाम is aligned to a child who is in the fifth month after conception in mother’s womb. श्री ललिता resides in the form of साकिनी देवी at the मूलाधार चक्र. There is a hole which is called द्वार in this चक्र, through which कुण्डलिनी ascends and descends.  Under normal circumstances, the mouth of this hole is blocked by the head of a snake.  This is the most important चक्र as it holds the life energy in the form of कुण्डलिनी here. श्री ललिता dwells in this चक्र in the form of कुण्डलिनी, Her subtlest form.
515. पञ्च-वक्त्रा: She has पञ्च वदन (faces)
516. अस्थि-संस्थिता: She protects the अस्थि धातु (bones). 
517. अङ्कुशादि-प्रहरणा: She holds four आयुध in Her hands – अङ्कुश, कमल, पुस्तक and ज्ञान मुद्रा. 
518. वरदादि-निषेविता: She has four देवी surrounding Her whose नाम are – वरदा, श्री, शंडा and सरस्वती. Note that देवी at this चक्र is visualized as sitting in a पद्म having four दल or petals.

मुद्गौदनासक्त-चित्ता साकिन्यम्बा-स्वरूपिणी । आज्ञा-चक्राब्ज-निलया शुक्लवर्णा षडानना ॥ १०७॥

519. मुद्गौदनासक्त-चित्ता: She needs to be offered नैवेद्य of अन्न made of moong dal. How? सुशालि तंडुलम् प्रस्थम् तदर्थम् मुद्गभिन्नकम् चतु:पदम् गुढप्रोक्तम् तन्मासम् नारिकेलकम् पुष्टिमात्र मरीजस्यात् तदर्थम् सैंधवम् व्रजा: तदर्थम् जीरकम् विद्यात् गुडवम् गोघृतम् विदु: गोक्षीरेण स्वमात्तेन संयोज्य कमलानने मंदाग्नि पचनादेव सिद्धान्नमुत्तमम्. This is special नैवेद्य called as सिद्धान्नम् – boil moong dal with rice, add jaggery, add coconut pieces (or grated), add black pepper, add salt, Jeera, गो घी and गो milk – in all this, the अग्नि should be mildly lit or with low intensity. 
520. साकिन्यम्बा-स्वरूपिणी: श्री ललिता takes the रूप of देवी साकिनी in this चक्र 
521. आज्ञा-चक्राब्ज-निलया: देवी residing in आज्ञा चक्र is being referred to here. This स्थान is also referred to as त्रिपुरा स्थान. Interesting, the काल व्यवस्था (meaning movement of time) is applicable for all locations that are below आज्ञा चक्र. Above this चक्र is the स्थान that is beyond काल. Entire शरीर is driven by इन्द्रिय – these इन्द्रिय are controlled by the अन्त:करण and the शक्ति of अन्त:करण is expressed as controlled from the आज्ञा चक्र. This is the location where इडा, पिङ्गळ and सुषुम्ना नाडी integrate. Because of its importance, one is asked to undertake ध्यान at this location (chapter six of the श्रीमद्भगवद्गीता) and one even applies तिलक at this स्थान only. Why तिलक? We have said earlier that श्री ललिता is located in the middle of सहस्रार in the form of बिन्दु and we apply तिलक at the आज्ञा चक्र as an उपासना on the बिन्दु at this important स्थान. And between आज्ञा चक्र and सहस्रार is the region called as चंद्र मंडल and various other forms of applying तिलक on the forehead are linked to the importance of this location from a ध्यान lens. 

During proper meditation on आज्ञा चक्र, the first illumination would be only a अर्ध चंद्र. This चंद्र transforms into an illuminating flame during further progress in ध्यान, indicating the progress of उपासना.  The illumination of the flame is extraordinarily bright because सूर्य, चंद्र and अग्नि unite in this चक् (इडा, पिङ्गळ and सुषुम्ना).  Both शक्ति and शिव begin to manifest here.  One’s गुरु परम्परा is worshipped in this चक्र.  गुरु, irrespective of the place of his existence, gives command to his disciples through this चक्र.

522. शुक्लवर्णा: Her वर्ण is शुक्ल meaning white. 
523. षडानना: She has six वदन (or faces). Another way to express this is that this is the location where five aspects of शिव (सृष्टि, स्थिति, लय, तिरोधान and अनुग्रह) and शक्ति collectively become six वदन of the देवी here. 

मज्जासंस्था हंसवती-मुख्य-शक्ति-समन्विता । हरिद्रान्नैक-रसिका हाकिनी-रूप-धारिणी ॥ १०८॥

524. मज्जासंस्था: She takes the role of protection or taking care of मज्जा धातु within our शरीर. मज्जा धातु refers to the nervous system, not limited only to the central nervous system of brain and spinal cord, but encompassing all nerve tissue and bone marrow. 
525. हंसवती-मुख्य-शक्ति-समन्विता: आज्ञा चक्र has two पद्म दल and there are two देवी associated with these दल – one is named as हंसवती and the other as क्षमावती. 
526. हरिद्रान्नैक-रसिका: She has प्रीति for हरिद्रा अन्न. Simple अर्थ of हरिद्रा अन्न is that it is rice mixed with हल्दी. How is this नैवेद्य made? मरीचि रजिनी चूर्णैर्जीरकार्जैश्च संयुतम् आर्जेन संपृतम् देवी हरिद्रान्नरितीरितम् – Add black pepper, जीरा to rice mixed with हल्दी and add गो घी to such a mix. A woman carrying a child must take such food in the six month and it will help in strengthening the मज्जा धातु within the child. 
527. हाकिनी-रूप-धारिणी: श्री ललिता takes the रूप of देवी हाकिनी in this चक्र. The related मंत्र visualizes this देवी to have ज्ञान मुद्रा, कपाल, अक्षमाला and डमरुक in Her hands. 

सहस्रदल-पद्मस्था सर्व-वर्णोप-शोभिता । सर्वायुधधरा शुक्ल-संस्थिता सर्वतोमुखी ॥ १०९॥

528. सहस्रदल-पद्मस्था: The highest point, the destination of an उपासक is to reach सहस्रार where the पद्म has सहस्र दल (meaning infinite here and not just a thousand). This is also called as परम धाम. 
529. सर्व-वर्णोप-शोभिता: She bears all वर्ण in this स्थान (and thereby not limited to a few वर्ण only). सर्व वर्ण can also be taken to mean all 50 अक्षर that are dominating individual चक्र as we have seen earlier. Since She at सहस्रार is the root चैतन्य that has spread out to individual चक्र below Her, since She is the root, the शक्ति associated with all अक्षर is located here. 
530. सर्वायुधधरा: Just as She bears all वर्ण in this स्थान, She is bearing infinite or types of आयुध in this स्थान. 
531. शुक्ल-संस्थिता: Source of life is referred to as शुक्ल धातु whose entry leads to creation of बिन्दु which is the source of life. She is therefore seen as बीज स्वरूपिणि in this स्थान.
532. सर्वतोमुखी: She has Her मुख spread out in all directions. She is seen as महा चैतन्य that has limitless शक्ति to run everything and hence, She is referred to as सर्वतोमुखी here. She is सर्व व्यापक (spread out everywhere); one may be aware of पुरुष सूक्त where नारायण is referred to as one having सहस्र शीर्ष पुरुष: (meaning He is everywhere) and the same idea applies to this नाम also. 

सर्वौदन-प्रीतचित्ता याकिन्यम्बा-स्वरूपिणी । स्वाहा स्वधाऽमतिर् मेधा श्रुतिः स्मृतिर् अनुत्तमा ॥ ११०॥

533. सर्वौदन-प्रीतचित्ता:  ओदन means आहार (food) and She likes all types of आहार is the meaning of this नाम. What does सर्व आहार mean? One may to express this is that we have thus far highlighted various kinds of आहार – मधु, घी, हरिद्रा अन्न, etc and श्री ललिता gets joy from all the six types of आहार mentioned in the previous श्लोक. We can also state here that all kinds of सत्व पदार्थ (as conveyed in the शास्त्र) can be offered to Her and She will be happy or joyful when any such आहार is offered to Her as नैवेद्य. Continuing the idea expressed earlier about a child in the womb, a mother can consume all six types of आहार to a child from their seventh month onwards and it will be very beneficial to nurture all धातु present within the child. One who consumes सात्विक आहार on a continuing basis will develop a सम स्थिति and will not be troubled by द्वन्द्व (सुख – दुःख, राग – द्वेष, etc). 
534. याकिन्यम्बा-स्वरूपिणी: श्री ललिता is referred to as याकिनी योगिनी देवी in this चक्र. 
535. स्वाहा: What has been referred to as वज्रेश्वरी and डाकिनीश्वरी earlier situated in the विशुद्ध चक्र – the मंत्र अधिदेवता of both of them is the स्वाहा named here. When an offering is made to देवता, we use the शब्द स्वाहा while when an offering is made to पितृ, we use the शब्द स्वधा. The offering made to देवता is called as हव्य while offering made to पितृ is called as कव्य. Thus, we may see श्री ललिता takes the form of स्वाहा to give offerings to the देवता and the form of स्वधा to give offerings to the पितृ. स्वाहा is a देवता आह्वान वाचक (word used for invoking the देवता) – other similar वाचक used are स्वधा, ॐकार, वषट् and नमस्कार and देवता will show a reaction only after one of these वाचक are added to their नाम. सृष्ट्यु आहूयते इति स्वाहा is the निर्वचन which states that स्वाहा means invoking a particular देवता in a सम्पूर्ण manner. Another निर्वचन of is स्वम् + आहा meaning that which enables access to स्वर्ग (स्वर्ग of course means a state where there is no presence of any form of दुःख) – therefore, स्वाहा also stands for a शब्द that enables one to access स्वर्ग (which is the residence of देवता). स्वम् + आहा is also taken as a शब्द that enables one to access स्वात्मा (viz one’s real state of being) – She does become the देवी who enables one to access one’s own आत्मा (this अर्थ thus becomes useful for a ज्ञानी). Further, while स्वाहा & स्वधा are used for यज्ञ कर्म, नम: is the शब्द that is applied while doing नित्य कर्म (viz पूजा).  

Note that both स्वाहा देवी and स्वधा देवी are referred to as wife of अग्नि देवता. There is a श्लोक that is helpful here:

स्वाहा वन्यात्मनस्तस्य प्रोक्ता पशुपते प्रिया शण्मुखो भगवान् देवो उदैपुत्र उदाहृत: – simply put, it states that अग्नि is रुद्र only (and by अग्नि, we mean यज्ञ अग्नि) and the शक्ति of अग्नि in a यज्ञ is called as स्वाहा. Both of them are the parents of शण्मुख viz कार्तिकेय. स्वाहा देवी has a स्तुति called as षोडष स्तुति and given as वह्निप्रिया, वह्निजाया, संतोषकारिणी, क्रिया, शक्ति:, कालरात्रि:, परिपाककरी, ध्रुवा, गति, दाहिका, दहनक्षमा, संसारसाररूपा, देवपोषणकारिणी, घोरसंसारतारिणी and देवजीवनरूपा and chanting these नाम is stated as being helpful for a साधक in terms of granting विवाह् & संतान सिद्धि 

536. स्वधा: स्व + धा becomes स्वधा – what does this mean? One who bears (धारयति) by Its own शक्ति. Every जीव may go from one place to another or stay at a place but the one who holds each जीव, one which bears the burden of the जीव is स्वधा – how so? We already discussed earlier that each of the सप्त धातु is Her form only and since it is the सप्त धातु that effectively gives form, shape and movement to every जीव, She thus becomes the स्वधा in every जीव. Without स्वधा supporting or bearing the burden, a जीव is incapable of doing anything. She thus becomes the आधार शक्ति of every जीव. Further, once a जीव departs, the शक्ति that ensures that the जीव moves from one शरीर or one लोक to another is स्वधा only. Since पितृ देवता is the one responsible for deciding where a जीव moves or goes to or gets stationed for some time in one लोक or another, स्वधा automatically gets linked to पितृ देवता. स्वधा देवी has a few beneficial नाम addressed to Her – पितृप्राणतुल्या, द्विजप्रीतिकरा, द्विजजीवनरूपिणी, श्राद्धारिष्टातृदेवी, श्राद्धफलप्रदा, ब्रह्ममानसकन्या & पितृदृष्टिप्रदा. देवी भागवत refers to स्वधा as the सखी of राधा देवी in the गोलोक. This नाम is linked to the नाम of वामदेवी referred to earlier. 
537. मतिर्: This नाम has already been explained earlier – so why is it repeated here? The earlier two नाम make it clear that every जीव must undertake देवता कार्य and पितृ कार्य. One who undertakes both these कार्य then takes प्रसाद obtains चित्त शुद्धि – the बुद्धि one gains after such चित्त शुद्धि is the meaning of मति here – and this is why this नाम follows the two नाम of स्वाहा & स्वधा. She may thus be seen as पवित्र बुद्धि present within all of us but we can obtain this only if we live a life of तप by doing the कार्य mandated by our शास्त्र. And only after one obtains Her in the form of मति, one will be able to absorb the सूक्ष्म ज्ञान contained in the वेद and thereby enhance his or her life. झडिति अर्थग्रहणशीला इति मति: – this means that मति stands for the शक्ति that enables one who possesses it to absorb the meaning of any idea in a speedy manner (simply put, this means one having high grasping ability). Some commentators read this नाम as अमति. She is in the form of अविद्या. The creation in the beginning was devoid of चैतन्य, known as अव्यक्त  form. From मूलप्रकृति,  अव्यक्त  , महत्  (viz बुद्धि at a universal level), अहंकार, etc were created.  The बुद्धि in such un-manifested stage is known as अमति.  This is the stage of प्रकृति  where all the त्रिगुण are found in equilibrium.  Any change in this equilibrium of गुणin प्रकृति  leads to इच्छा, ज्ञान and क्रिया. Between मति & अमति, the गुरु I have used to convey this write-up prefers मति owing to its logical flow from the previous नाम as well as subsequent नाम. 
538. मेधा: Meaning of मेधा is close to the earlier नाम. While मति facilities excellent grasping, मेधा facilities converting what one has absorbed into practice. And this can only happen if one absorbs not just what one comes across but one who is able to correlate the words of one शास्त्र with multiple other शास्त्र and therefore absorb the essence or सार of all such ज्ञान in the most appropriate context and अर्थ. मेधा may thus be seen as having a slightly higher benefit than मति. 
539. श्रुतिः Looking at all four नाम, स्वाहा & स्वधा are associated with कर्म while मति & मेधा & are associated with ज्ञान. All four नाम may thus be seen to collectively represent वेद स्वरूप. Therefore, श्रुति is the नाम that follows the previous four नाम – श्रुति, as one may know already, represents the वेद. श्रुति means what one hears by means of श्रवण – the numerous महा ऋषि  had undertaken तपस्या for a long time and through such intense तपस्या, they gained access to सूक्ष्म शब्द by means of श्रवण – this सूक्ष्म शब्द is the वेद and since वेद came to known by the ऋषि’s by means of श्रवण, वेद is referred to as श्रुति (what is heard). 
540. स्मृतिर्: श्रुति is expressed as what one hears and स्मृति is expressed as what one remembers. What is the use of merely hearing the वेद if one is unable to retain such ज्ञान and remember it when needed? श्री ललिता is present within us both as श्रुति and स्मृति. Equally, the entire corpus of धर्म शास्त्र and पुराण are referred to as स्मृति – since वेद is a difficult and abstract text, ऋषि retained ज्ञान of the various धर्म contained within the श्रुति and what they remembered was simplified and made available in the form of numerous धर्म शास्त्र and पुराण for the benefit of all – hence, these शास्त्र are referred to as स्मृति. 
541. अनुत्तमा: उत्तम means that which is the highest and अनुत्तमा refers to that above which nothing exists. देवी is referred to as अनुत्तमाsince there is nothing above सहस्रार and that state is the highest. 

The bunch of last few नाम are referred to as शड-आधार-विद्या in the श्री विद्या परम्परा. Next, we move on to what is referred to as विमर्श-रूपिणी विद्या. 

पुण्यकीर्तिः पुण्यलभ्या पुण्यश्रवण-कीर्तना । पुलोमजार्चिता बन्ध-मोचनी बन्धुरालका ॥ १११॥ or मोचनी बर्बरालका

542. पुण्यकीर्तिः The work done by Her, Her नाम, Her कार्य, Her रूप, Her चरित्र – all of these are पवित्र. Therefore, Her fame, Her कीर्ति is thus not to seen as normal fame that people may receive but because Her कार्य is पवित्र, Her fame is also filled with पुण्य and hence, She is referred to as पुण्यकीर्तिः. Further, She grants Her भक्त too the kind of कीर्ति that is पवित्र. 
543. पुण्यलभ्या: Only those who have accumulated पुण्य over crores of lives will attain (लभ्या) the qualification to develop भक्ति on Her. And some of those who attain Her भक्ति owing to such accumulated पुण्य will eventually attain Her (or reach Her state). Message for us is to under पवित्र कर्म to attain पुण्य. Question may therefore come – what is पुण्य कर्म? That takes us to the next नाम. 
544. पुण्यश्रवण-कीर्तना: पुण्य कर्म is to do Her श्रवण and do Her कीर्तना. Therefore, one can attain पुण्य if one listens about Her and praises Her (or does Her स्तुति) – and therefore, such actions become पुण्य कर्म. 
545. पुलोमजार्चिता: देवी भागवत has the famous कथा where इंद्र had to leave स्वर्ग after killing वृत्रासुर and राजा नाहूशा was brought in the place of इंद्र. However, he too developed arrogance after getting the इंद्र position creating problems both for residents of स्वर्ग as well as शची, the wife on इंद्र (also called as पुलोमजा). Under guidance from बृहस्पति, शची undertook अर्चना of श्री माता to get इंद्र back to स्वर्ग. Since Her अर्चना was done by पुलोमजा, Her नाम is given as पुलोमजार्चिता.
546. बन्ध-मोचनी: She released शची from बन्धन (as we stated in the previous नाम) and She is therefore rightly described as बन्ध-मोचनीhere. One may also bring वेदान्त दृष्टि here and see Her as one who releases Her भक्त from बन्धन of अज्ञान. And once the grip of अज्ञान is loosened or weakened, one becomes free to attain oneness with Her. Hence, She is बन्ध-मोचनी:. 
547. बन्धुरालका: Suddenly, in the midst of various नाम which extol Her गुण, this नाम is doing रूप स्तुति. For a साधक who is therefore chanting this नाम on a continuing basis, one is being asked to do भावना of Her साकार रूप too – this नाम states that She has strong curly hair. Since मन has the quality of being चंचल, to keep it focused, this नाम may have been included here. 

विमर्शरूपिणी विद्या वियदादि-जगत्प्रसूः । सर्वव्याधि-प्रशमनी सर्वमृत्यु-निवारिणी ॥ ११२॥

548. विमर्शरूपिणी: We had started our discussion on this सहस्रनाम by talking at length about the idea of प्रकाश and विमर्श. Just as दीप and ज्योति are inseparable, परमात्मा as प्रकाश and His शक्ति as विमर्श are inseparable. Therefore, परमात्मा is expressed as स्वयंप्रकाश चैतन्य वस्तु while शक्ति is the चैतन्य that is the व्यक्त aspect of such चैतन्य that becomes व्यापक (or expands or spreads all around). She is therefore called as the विमर्श aspect of परमात्मा. What is the state of बिन्दु in the सहस्रार? In the बिन्दु स्थान, both प्रकाश and विमर्श exist. So when परमात्मा does a संकल्प to express Itself, the प्रथम अवस्था is the बिन्दु. Subsequently, the initial vibration in the form of बिन्दु expands into the physical body (in the case of an individual life form) or universe (at the ब्रह्माण्ड level) and this expression and expansion is the विमर्श aspect of परमात्मा. There is another nuance via which the नाम can be appreciated – ब्रह्म is a reality that is सनातन. The साधक does विचार of ब्रह्म on a continuing basis – such विचार undertaken with intensity is ब्रह्मविद्या. Note that विद्या does not mean information or knowledge but continually and intensely thinking about and applying that knowledge is to be understood as ब्रह्मविद्या and विमर्श is also explained as ब्रह्मविद्या. Therefore, विमर्श is intense application or undertaking of उपासना of ब्रह्म and She is referred to as विमर्श-रूपिणी and such intense application will enable one to attain or regain one’s original state of being, viz ब्रह्म or प्रकाश. 
549. विद्या: विद्या here means the ability to know (anything). One will gain access to anything by means of knowing. She is the विद्या-रूपिणी or ज्ञान-रूपिणी present within all. Without Her presence within us, we are like a stone – incapable of knowing anything. The fact that we have the ability to knowing anything at all means She is present within us as विद्या-रूपिणी. An interesting point for a साधक – we know (something). Often however, we express “I do not know about xxxxx” but even here, we “know” that we do not know about xxxxx and this “knowing” is also Her as विद्या-रूपिणी. A third meaning of विद्या here is ज्ञान परम्परा of श्री विद्या – the aspect of श्री चक्र, सप्त कुण्डलिनी, numerous मंत्र, उपासना पद्धति – all of these that are part of the ज्ञान परम्परा of श्री विद्या is referred to as विद्या here – all this is Her रूप only. 
550. वियदादि-जगत्प्रसूः: वियत् means आकाश. If one steps back and looks at process of सृष्टि as per उपनिषद्, it says that at the beginning, there was आत्मा. Next stage for आत्मा is आकाश, then वायु, etc. From a ब्रह्माण्ड lens, since देवी is expressed as the व्यक्त aspect of ब्रह्म, all aspects of सृष्टि, namely पञ्चभूत (आकाश, वायु, अग्नि, आप and पृथ्वी) and the विश्व that get formed out of the subsequent process of पञ्चीकरण (as stated in the उपनिषद् or other वेदान्त शास्त्र) are Her स्वरूप only. वियत् means आकाश, जगत् means विश्व or Universe and प्रसू means spread out across the universe – this नाम is thus stating that the entire universe is Her स्वरूप only. 
551. सर्वव्याधि-प्रशमनी: The next two नाम are useful to assist an उपासक to get rid of any disease he or she may be afflicted by. Traditionally, anyone going through a crisis in life are asked to chant these two नाम in one of the following modes:
     •  Chant these two नाम collectively and then chant the first श्लोक fully (from श्री माता … देवकार्य-समुद्यता) and then chant these two नाम again. Then chant these two नाम again and take up the second श्लोक and chant these नाम again at the end of second श्लोक).. and so on.; OR

 Chant ॐ श्री मात्रे नम: and then chant these two नाम and then chant ॐ श्री मात्रे नम: – do this जप for as many times as possible (or 108 times). 

व्याधि means disease, शमनी means to treat or resolve while प्रशमनी means resolving completely or comprehensively. This नाम thus states that She will comprehensively resolve all types of व्याधि a person is afflicted by – both those related to शरीर and those related to मन. 

552. सर्वमृत्यु-निवारिणी: While सर्वव्याधि can be understood in a common sense manner, what does सर्व मृत्यु mean? All of us are aware of only one type of मृत्यु – so what are the other kinds of मृत्यु? At a simple level, there are two types of मृत्यु – अप-मृत्यु and काल-मृत्यु with former referring to those untimely deaths that may come on account of accidents, etc while the latter refers to those that come from time (meaning old age). In the पुराण, there are accounts of सावित्री and मार्कण्डेय and numerous other accounts where the उपासक of श्री माता were able to even prolong their lives and even यम had to give-in. The पतंजलि योग सूत्र also refers to prolonging of life as a सिद्धि that a योगी can attain. So two types of मृत्यु can be taken as one अर्थ. There is a third अर्थ – if a person is unable to use his or her इन्द्रिय (goes into a coma or any other reason which makes the person bed-ridden), that is also referred to as मृत्यु by शास्त्र. So the question may arise – everyone eventually dies whether they are a भक्त of श्री माता or otherwise. So, how long must one live? Isn’t मृत्यु inevitable? The answer is – one must live and with fully functioning इन्द्रिय for only one purpose – to attain मोक्ष or कैवल्य. Therefore, for a real भक्त of श्री माता, they will have a body as long as they have attained Her state and once they have attained Her state, they leave the body but have become eternal or सनातन (and thus become अमृत). To add to this, मृत्यु is also defined as a state when one loses connect with one’s own स्वरूप viz आत्मा and therefore, one who identifies with one’s own शरीर and मन (viz decaying by nature) as against one’s आत्मा has courted मृत्यु. Such a person leaves aside ज्ञान and courts अज्ञान and अज्ञान leads one to live a life filled with various kinds of मृत्यु in the form of मोह, मद, द्वन्द्व-स्थिति, etc. However, a साधक who identifies connect with one’s own स्वरूप comes अमृत since She has ensured that one is rid of all kinds of मृत्यु.  काली Yuga 

अग्रगण्याऽचिन्त्यरूपा कलिकल्मष-नाशिनी । कात्यायनी कालहन्त्री कमलाक्ष-निषेविता ॥ ११३॥

553. अग्रगण्या: अग्र means that which is in the front and गण्या means that which can be counted. Since everything in जग can be counted or accounted for (पञ्च भूत, त्रिगुण, etc), She is referred to as अग्रगण्या since all counting in this जग begins from Her only. सर्वस्य जगत: मूलकारणत्वात् – She is the मूल कारण – the primal or root causal factor of this entire विश्व and therefore, She is referred to as अग्रगण्या. 
554. अचिन्त्यरूपा: When we look at व्यक्त प्रपञ्च starting from the most स्थूल aspect viz पृथ्वी and go deeper, we realize that our ability to conceive the रूप becomes difficult. So, while पृथ्वी can be conceived of, आप is more सूक्ष्म than पृथ्वी, अग्नि (as heat) is more सूक्ष्म than आप, वायु being more सूक्ष्म can be conceived because we are living within a certain atmosphere and आकाश is more सूक्ष्म than all other four भूत. If one is asked whether they can see आकाश, one will be constrained to state that आकाश (or space) cannot be seen but when we see two or many solid objects, the space between them can be conceived of. But equally, there is no place that आकाश does not exist since it is everywhere. But श्री माता as अग्रगण्या is the most सूक्ष्म aspect of सृष्टि – hence, She is referred to as अचिन्त्यरूपा since one cannot do Her चिन्तन via our इन्द्रिय (since इन्द्रिय themselves are made up of पञ्चभूत) while She is beyond पञ्चभूत. Hence, She is अचिन्त्यरूपा. 
555. कलिकल्मष-नाशिनी: We are now living in कलियुग. What does कलि mean? धर्म is said to have four पाद viz अहिंसा, सत्य, अस्तेय and शौच and in कलियुग, धर्म is expressed as being in one पाद only. What this means is that while in सत्युग, धर्म is present in its entirety, in कलियुग, धर्म is present only at 1/4^th of its beginning level (and 3/4^th is अधर्म). But to attain मोक्ष, one must possess धर्म in full measure? So if every individual also exists with presence of 1/4^th धर्म only, what does one do in this कलियुग to attain मोक्ष? One has no choice but to fall at Her feet and She will then make up for the absence of 3/4^th धर्म by destroying अधर्म (or the impact of कलि in our lives). Her अनुग्रह will remove all कल्मष (or impurities) brought about presence of कलि within us. कल्यन्ते कलहं कुर्वत् यस्मिन् इति कलि: – this is the निर्वचन of कलि which means that it is a काल where everyone is looking for an opportunity to separate from or break-away from another. Unlike wanting to live together, everyone prefers to be separate from the other – such a काल is referred to as कलियुग. What is the दोष that is brought about by कलि? Presence of कलि means it does not allow one to live with the others. So, the only choice or alternative left is to take recourse to Her पाद (which means falling at Her feet and thereby follow Her ज्ञान by following the wisdom expressed in the शास्त्र or do जप of Her नाम). By doing that, She will do the rest viz कलिकल्मष-नाशिनी. 
556. कात्यायनी: This is a विशेष नाम. In this bunch of नाम referred to earlier as विमर्श-रूपिणी विद्या, this नाम is a प्रधान मंत्र नाम. This one together with next two नाम is seen collectively as a मंत्र. Starting with a कथा, there was a ऋषि by the name कतु who wished that श्री माता be born to him as his daughter. In parallel, in कैलाश, पार्वती did a mischief of coming from behind शिव and closing His eyes – the moment She did it, the entire universe experienced a प्रलय for many कलियुग. And when the Mother expressed surprise at this development, शिव told Her that He always has to keep His eyes open to ensure that Universe continues to exist but Her mischief led to an untimely प्रलय experienced by the Universe. He then told Her do undertake प्रायश्चित्त owing to the chaos caused by Her mischief by taking the form of a small baby girl in the आश्रम of the ऋषि, stay there for eight years and grant मोक्ष to the ऋषि – the नाम given by the ऋषि to पार्वती in the form of a baby girl was कात्यायनी. Next, कतु refers to those who have access to ब्रह्म ज्ञान while श्री माता is ब्रह्म ज्ञान Itself and कात्यायनी therefore refers to ब्रह्म ज्ञान present within those who have access to Her. वामन पुराण gives the अर्थ of the कात्यायनी नाम as below: 

तत्छापि तेजो वरमुक्तमम् महन्नाम्नापृथिव्याम् अववत् प्रसिद्धम् 

कात्यायनी त्येव तदा बभौसा नाम्ना च तेनैव जगत् प्रसिद्धा

Simply put, कात्यायनी means अखण्ड ज्योति स्वरूप. She is also the नाम of देवी situated at the आज्ञा चक्र in between the two eyebrows. देवी पुराण has the following श्लोक:

कम् ब्रह्म कम् शिर प्रोक्तम् अस्मसारंच कम्मतम् धारणात् वासनात् वापि तेन कात्यायनी मत

The word कम् has two अर्थ – ब्रह्म and शिर and also वज्र. She is the आधार of ब्रह्म or She is situated within ब्रह्म; similarly, She is the आधार of शिर as well as residing within शिर and lastly, She is the आधार of वज्र as well as residing within वज्र. ब्रह्म is वेद here and She is the आधार of the वेद and equally, the वेद talks about Her only viz ब्रह्म ज्ञान. Taking this further, all ज्ञानेन्द्रिय are located within शिर and She is thus seen as आधार of शिर – further, She is located within the शिर as the सहस्रार चक्र. Lastly, since She is expressed as holding वज्र, She becomes the शक्ति of इंद्र – note here that वेद states that वाक् is वज्र within us and therefore, कात्यायनी may be seen as one who is the आधार of वाक् within all of us.  Last – निर्वचन of कात्यायनी is कति अययानि केचर मार्गा: means She is काल स्वरूपिणि and therefore, is responsible for ensuring that every जीव is controlled by काल and grants (or takes away) all that a जीव deserves as per the rule of काल. She therefore controls काल and governs the Universe as per काल and the नाम of कात्यायनी refers to काल स्वरूपिणि aspect of Her. Note here that one who controls काल will also know how to extract a जीव from the grip of काल – that takes us to the next नाम. 

557. कालहन्त्री: She destroys काल and hence, called as कालहन्त्री. Therefore, while all of us are bound by time and comes under its sway, those who takes access to Her will be able to surmount the problems related to time. कालहन्त्री also means destroyer of मृत्यु (and we already discussed various ways in which मृत्यु can be understood). Simply put, the नाम of कालहन्त्री really states that She is a मोक्ष दायिनी (giver of मोक्ष). 
558. कमलाक्ष-निषेविता: She is served by कमलाक्ष – who is कमलाक्ष? It is विष्णु who does Her आराधना in a complete and comprehensive manner. There are numerous पुराण which give accounts of how विष्णु does Her आराधना. Next, कमल refers to that which is fully flowered, अक्ष refers to दृष्टि and therefore, कमलाक्ष stands for those whose दृष्टि is fully matured (the ब्रह्म ज्ञानीs) and She is served by those who are the ultimate or fully grown-up उपासकs. Third अर्थ – अक्ष refers to that which spreads out while कमल refers to हृदय पद्म and कमलाक्ष refers to one who has matured or spread out in the हृदय पद्म (पद्म नाभ is the one who resides in हृदय पद्म). Therefore, कात्यायनी may be seen as one who is shining or fully spread out in our हृदय पद्म and then, we must do Her सेवा and then, She is called as कमलाक्ष-निषेविता. 

ताम्बूल-पूरित-मुखी दाडिमी-कुसुम-प्रभा । मृगाक्षी मोहिनी मुख्या मृडानी मित्ररूपिणी ॥ ११४॥

559. ताम्बूल-पूरित-मुखी: Her मुख (here, it is mouth) is filled up with ताम्बूल and She is doing मन्द हास (mild smile). Note here that विमर्श रूप is red and further that the mouth of a person who has taken ताम्बूल becomes deep red – so what is the point being made here? Red is the symbol of अग्नि वर्ण. यज्ञ अग्नि तेज is अरुणा and equally, ज्ञान अग्नि तेज is also अरुणा. यज्ञ अग्नि तेज signifies granting of कर्म फल while ज्ञान अग्नि तेज signifies granting of मोक्ष – both is done by Her only. मुख is being referred to here since mouth is symbolized as a location where अग्नि resides – वेद also looks at अग्नि as a mouth that takes द्रव्य and offers to देवता (further, note that the अधि देवता of वाक् is also अग्नि). But why ताम्बूल? अवस्थात्रयम् एकत्वात् ताम्बूलम् – a fascinating idea is being conveyed by ताम्बूल.  We discussed earlier that all of us go through three अवस्था – जाग्रत्, स्वप्न and सुशुप्ति and the one that connects all three, is present in all three अवस्था in an innate manner is तुरीया and She is the one who is always established in that अवस्था as चैतन्य. Beauty is – in the Turiya अवस्था, none of the aspects of the lower three अवस्था are visible – it is beyond all these three. ताम्बूलsignifies something similar – the particular leaf used is green in colour, the arika nut is black or brown, powder that is used is white and all various ingredients are used but none of them are red in colour – however, when all come together and get consumed, the outcome is visible as red that may be seen as innate colour present in all ingredients. And because the different ingredients having different qualities become one inside our mouth and become red (viz also the वर्ण of Her), similarly, when all of us shed our outer differences and become one with Her, we become Her – that is the beauty of use of ताम्बूल प्रभा in referring to Her. 
560. दाडिमी-कुसुम-प्रभा: दाडिमी-कुसुम refers to the pomegranade flower. This flower is a beautiful flower that has a deep red colour and She is being referred as one who shines just as the beautiful red in दाडिमी-कुसुम. Note here that this नाम comes under the overall aspects of Her as विमर्श which is also expressed as having अरुणा वर्ण (red colour). 
561. मृगाक्षी: She has large eyes like that of a deer. अक्ष of a deer have three लक्षण – they are large (and thereby beautiful), they are चंचल (keep moving here and there in an alert mode) and they are always awake (owing to dangers in the forest). As the माता of the Universe, She watches over all देश, all काल and all वस्तु and this is why Her eyes are expressed as large. When one observes anything with rapid attention, one wants to be sure that they are observing fully/ completely – imagine someone sitting in a movie hall in front of a large screen or someone in office wanting to know what is happening across the floor of the office – their eyes will develop a roving demeanour in their anxiety to ensure that nothing is escaping their eyes – such are the eyes of श्री माता who is eagerly watching over Her creation, Her universe, Her children spread out across the entire universe – hence, Her अक् are चंचल. Third, Her eyes are always open (as one may sees देवी expressed in various मंदिर across the world) – this is because if She closes Her eyes, the world will cease to exist – hence, Her eyes are always in जाग्रत् mode. Owing to all these three features, She is named as मृगाक्षी here.  
562. मोहिनी: Her स्वरूप is मोहिनी (very attractive or beautiful). Anyone who sees Her wants to keep seeing Her. Whenever we are attracted to something or something, we forget everything else. If प्रपञ्च attracts us and we forget the truth behind the प्रपञ्च, प्रपञ्च becomes a मोहिनी. However, for one who is attracted to the truth behind the प्रपञ्च, such a one indeed sees all since there is no one other than Her. Only those with अज्ञान will see लोक as a मोहिनी वस्तु but a ज्ञानी is one who sees ईश्वर as a मोहिनी वस्तु – and then becomes eligible for मोक्ष. Even if one leaves मोक्ष aside, प्रपञ्च cannot run unless She takes the form of मोहिनी and spreads this all around – parents are attracted to their kids and vice versa (in some cases), rulers attracted to their power, people are attracted to money and fame, etc – it is the power of attraction that is the driver for activity in the Universe. Without such a force present in all aspects of the universe, this entire विश्व will have no activity – and this attraction is indeed the मोहिनी शक्ति that is सर्व व्यापक. But all these are limited centres of attraction – when a being gains such a wisdom, such a one will then try to seek the source of all attraction reaching which one will want to see none else – that is the ultimate goal of attraction which is the real स्वरूप of श्री माता described here as मोहिनी. When the word मोहिनी is used, one cannot but remember the मोहिनी रूप by विष्णु during सागर मंथन. ब्रह्माण्ड पुराण states very clearly that there is no difference between विष्णु and उमा – while विष्णु is a पुरुष रूप, the same शक्ति in स्त्री रूप is मोहिनी. More importantly, one can clearly see that the same मोहिनी appears differently to देवता and असुर. While the former see Her as श्री माता who is giving them अमृत, the latter see Her as a भोग वस्तु – the person being the same, it is interesting that the same person is being seen differently. Therefore, in the role of मोहिनी, She grants अमृत only to those who see Her as श्री माता while She will not grant अमृत (or मोक्ष) to those who see Her as an object of अनुभव – this is therefore a great lesson for a साधक in terms of how one must engage in this world. 
563. मुख्या: She is the मूल वस्तु in this प्रपञ्च, the primary aspect of this विश्व. Just as प्राण is the मूल वस्तु in our शरीर, the चैतन्य (or consciousness) is the मूल वस्तु of this universe – and therefore, as the प्रधान तत्व, as the मूल वस्तु, She is मुख्या (the most important one).  
564. मृडानी: मृडा means आनन्द. It is सत्व गुण present in all that gives an अनुभव of आनन्द to anyone. The aspect that gives आनन्द to all is expressed as मृडा. शिव is expressed as मृड and स्त्री स्वरूप of मृडा is मृडानी – this नाम therefore means She is आनन्द स्वरूपिणि. 
565. मित्ररूपिणी: She is always a मित्र of all. Who is a मित्र? One who always seeks and helps in हित of others is a मित्र. She is always a मित्र of all at all times – whether good fortune or misfortune is experienced by a साधक, such a one sees accepts all situations with a प्रसाद बुद्धि given to them by Her as a मित्र. A मित्र has six qualities as per Bhartrihari – 1) मित्र stops us from doing a पाप कर्म, 2) मित्र aways encourages us from doing कर्म that is in our हित or grants us वस्तु that are हित to us, 3) मित्र always keeps our रहस्य and does not share such aspects with the world, 4) मित्र always publicizes our सत्गुण to the world, 5) मित्र always helps when one is in a diffcult or challenge situation and 6) मित्र grants or work to grant the desires of their मित्र. Apply these qualities to Her and one will then appreciate why the word मित्ररूपिणी is most apt for Her. Another अर्थ – we have 12 रूप of सूर्य starting from मित्र and therefore, the नाम मित्ररूपिणी will mean the विमर्श रूप present within सूर्य that spreads out across the entire विश्व on a continuing basis. 

नित्यतृप्ता भक्तनिधिर् नियन्त्री निखिलेश्वरी । मैत्र्यादि-वासनालभ्या महाप्रलय-साक्षिणी ॥ ११५॥

566. नित्यतृप्ता: She is eternally a तृप्त. If we attain तृप्त from an external object or person, it will be अनित्य; however, if She is नित्यतृप्ता, it means Her attaining of तृप्त comes from Her being आत्मा वस्तु 
567. भक्तनिधिर्: निधि means अक्षय संपद – meaning wealth that will always be there and will never leave us (unlike wealth or fame that may be present now but may not be there forever). She is referred to as भक्तनिधि since She will never leave a भक्त. And for a भक्त who is always immersed in Her, She will grant all निधि as sought for by the भक्त – in both ways, the नाम of भक्तनिधिर् applies to Her perfectly. 
568. नियन्त्री: नियन्त्री means controlling power. She controls everything. Control is undertaken as per the कर्म of each and every जीव. Even the पञ्चभूत works as per their constitution as set by Her only and this is why they too behave on a predictable and consistent basis. All this is possible since She is the नियन्त्री under whose rules, the entire विश्व operates. 
569. निखिलेश्वरी: निखिल means समस्त (meaning everything) and She is the ईश्वर शक्ति that operates within everything (जीव and वस्तु). 
570. मैत्र्यादि-वासनालभ्या: Certain वासना must be possessed by a साधक and only those who possess such वासना will obtain (or gain access) to Her. What are these वासना? योग पतंजलि is useful here which has a brilliant सूत्र that refers to four beneficial संस्कार to be possessed by a योगी – 

मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्।। ३३।। 

मैत्री – friendship, करुणा – compassion, मुदित – joy, उपेक्षणां – equanimity, सुख – happiness, दुःख – suffering, पुण्य – virtue, अपुण्य – vice, विषयाणां – towards objects, भावनात: – from the mindset and attitude, चित्त -mind, प्रसादनम् – lucidity

By cultivating an attitude of मैत्री towards those who are happy, करुणा towards those in distress, joy towards those who are virtuous and equanimity towards those who are non-virtuous, lucidity (चित्त प्रसाद) arises in the mind.

And once one’s चित्त attains a प्रसाद स्थिति, one becomes qualified to attain अनुग्रह of Her. 

571. महाप्रलय-साक्षिणी: She is the only one who was a साक्षी of the state of the universe when it was going through महाप्रलय. Where did लय of प्रकृति happen? It happened within Her only and She thus becomes the only साक्षी who to the महाप्रलय. Note that there are three types of प्रलय from a योग lens – नित्य प्रलय, कल्प प्रलय & ब्रह्मा प्रलय. नित्य प्रलय happens daily and refers to लय of our जाग्रत् अवस्था when we go to sleep. Next, at the end of every कल्प, there is a प्रलय which can be witnessed by ब्रह्मा but the third one is a ब्रह्मा प्रलय which happens when 100 years of ब्रह्मा comes to an end (which cannot be witnessed by ब्रह्मा since He too ceases to exist at the end of ब्रह्मा प्रलय or महाप्रलय). ब्रह्मा प्रलय can only be witnessed by only one who is शिव and श्री माता. However, from a साधक lens, we can take another अर्थ. लय means absorbing and from a जीव lens, महा प्रलय means that the identity of oneself as a जीव (meaning जीव भाव) gets absorbed into our real identity of oneself as चैतन्य स्वरूप or ज्ञान स्वरूप viz आत्मा तत्व. Once one regains one’s connect with one’s own आत्मा तत्व, one them becomes a साक्षी of लय of one’s own lower identity (here, साक्षी does not mean a mere witness but actually means समग्र ज्ञान स्थिति) – this is what really happens when one attains मोक्ष.   

परा शक्तिः परा निष्ठा प्रज्ञानघन-रूपिणी । माध्वीपानालसा मत्ता मातृका-वर्ण-रूपिणी ॥ ११६॥

572. परा शक्तिः She is the highest शक्ति. While our शक्ति is dependent on food, Sun, etc., She is the one whose शक्ति pervades everything in this universe and She Herself is not dependent on anything to retain शक्ति within Herself – hence She is परा शक्ति. परमात्मा शक्ति is also referred to as परा शक्ति. To continue further, there is an expression of नव धातु within our शरीर – the first five, referred to as स्थूल धातु are त्वक्, रक्त, मांस, मेधा, अस्थि while the other five, referred to as सूक्ष्म धातु are मज्जा, शुक्ल, प्राण (श्वास रूप) & जीव (चेतना रूप – not चैतन्य). As is evident, the first five are relatively व्यक्त (expressed physically) and stated as शक्ति धातु while the latter five are relatively अव्यक्त are stated as शिव धातु. However, there is another तत्व that runs all these नव धातु and is stated as चित् धातु or चित् शक्ति and also called as tenth धातु. This tenth धातु is the परा शक्ति which is चैतन्य स्वरूप or श्री ललिता देवी that is the innermost reality within all जीव. 
573. परा निष्ठा: निष्ठा is usually translated as disciplined conduct from a व्यवहार lens. So,what does परा निष्ठा mean here? It is a स्थिति where one disconnects from one’s उपाधि and develops connection with one’s own चैतन्य. It is not a विचार स्थिति where one has ज्ञान of both प्रपञ्च and परमात्मा but it is a ज्ञान स्थिति where there is only ज्ञान of one’s चैतन्य.  
574. प्रज्ञानघन-रूपिणी: The ज्ञान स्थिति referred to above where there is only ज्ञान of one’s चैतन्य and nothing else exists is referred to as प्रज्ञानघन-रूपिणी. There is not even an iota of अज्ञान in this स्थिति and that is why it is called as प्रज्ञानघन (meaning highest ज्ञान existing in its most dense manner). 
575. माध्वीपानालसा: माध्वी means ब्रह्म आनन्द and पान means अनुभव and आलसा means an immersive state of super joy. आलसा is also translated as बाह्यविषय वैमुख्यत्वम् (when one has no interest or one is indifferent to any विषय that is part of लोक or प्रकृति). श्री माता is always in this highest स्थिति of ब्रह्मानन्द. 
576. मत्ता: मत्ता means to be in a स्थिति  of immersed in state of immersion into the highest state of being. मत्ता also means that which is always present. She always exists in ब्रह्मानन्द स्थिति. मत्ता also suggests अहंकार but more particularly, it is to be understood as अहं रूपिणी and श्री ललिता is the I-consciousness of परमात्मा or अहं ब्रह्मास्मि स्थिति when one experiences completeness or पूर्ण स्थिति. Simply put, means one who is in a state of मद. And मद comes from possessing power or a possession of a higher kind and we therefore speak of people in power living with मद. Taking this further, given that अहंकार of श्री ललिता comes from being in पूर्ण स्थिति or ब्रह्मानन्द, Her मद is of the ultimate (or उत्तम kind) and this highest form of मद is called as मत्ता here. 
577. मातृका-वर्ण-रूपिणी: Continuing from before, अहं is a fascinating word. अहं is composed of three parts – अ-कार, ह-कार and म् is the नाद that is present within as well as without everything. Now, all अक्षर in संस्कृत भाषा are situated between अ-कार and ह-कार and we already discussed earlier that all अक्षर are a रूप of श्री माता only and hence, this नाम applies to श्री माता when She is called as मातृका-वर्ण-रूपिणी. And when one looks at every अक्षर as a स्वरूप of श्री माता, one will then bring उपासना of अक्षर into our practice and thereby gain access to the highest. Note the nuance being conveyed here – what do words (or अक्षर) convey? They refer to विषय (objects, people, etc) and combination of अक्षर therefore refers to the प्रपञ्च – and thereby, just as all अक्षर is contained within अहं , the entire व्यक्त प्रपञ्च  is also situated within अहं  – and as we discussed earlier, अहं is the स्वरूप of श्री ललिता, so is this entire व्यक्त प्रपञ्च an expression of Her only. This is why in सनातन धर्म परम्परा, when children reach a certain age, the education itself begins with अक्षराभ्यास so that they get the benefit of Her अनुग्रह which in turn will facilitate good education throughout life. There are methods to do उपासना on अक्षर and such उपासना will then yield the benefit of the specific देवता who is the अधिदेवता of each such अक्षर – it is therefore important for one aligned to धर्म to look at every अक्षर as a स्वरूप of श्री ललिता. To add further, वर्ण does not mean अक्षर alone but also means colour – and every अक्षर has a certain colour associated with it. There is a line in the तंत्रसार – स्फटिकाsभास्वरा प्रोक्ता: स्पर्शा विद्रुम सन्निभा: | यादयोनव पीताश्यु: क्षकारस्त्वरुणो मत: || स्वर means the अक्षर starting with अ and ending with अ: (sixteen in number) – all of these have a स्फटिक colour. The next bunch starts from क–वर्ग and ends with प-वर्ग (25 अक्षर) and these are referred to as स्पर्श (meaning touch and they स्वर need to touch these अक्षर for a proper word to get formulated e.g., म्+अ=म, etc). These twenty-five अक्षर have light golden (पगड) colour. Then, there are nine अक्षर (य, र, ल, व, श, ष, स, ह & ळ) which have पीता (or yellow) colour. Lastly, क्ष अक्षर has अरुणा वर्ण (meaning morning deep golden). Lastly, as stated earlier, every अक्षर has a certain देवता which in turn is situated in the seven चक्र and each देवता also has an equivalent देवता (all these are detailed in various तंत्र शास्त्र). There are places in India where one can see these 50 देवता (e.g., अम्बाजी क्षेत्र in Gujarat). 

महाकैलास-निलया मृणाल-मृदु-दोर्लता । महनीया दयामूर्तिर् महासाम्राज्य-शालिनी ॥ ११७॥

578. महाकैलास-निलया: She lives in महा कैलास. What does कैलास mean? First, the word कैलम् – निर्वचन is “केलीनाम् समूह: कैलम्” where केली means all types of आनन्द and समूह means group and therefore कैलम् means an aggregation of all types of आनन्द. सम् is expressed as आस्यते स्थीयते इति means a location or place or state where कैलम् has stabilized or accumulated. कैलासम् thus means a state where aggregation of all conceivable kinds of आनन्द are located or stabilized. We have already stated earlier that the महा word is used to represent ब्रह्म state and therefore the आनन्द being referred to here is of the ब्रह्मानन्द kind and that state where ब्रह्मानन्द is located eternally or permanently becomes कैलासम्. कैलाशम् may thus also be stated as a location where there is an अखण्ड शाश्वत आनन्द स्थान. There is another अर्थ – के शिरसि शिवयो: लासो नृत्यं अस्मिन् इति कैलास:. क is used to denote ब्रह्म or शिरस् (head) and “situated on ब्रह्म or शिरस्” is expressed as के. लासम् (meaning आनन्द स्थिति) is happening on the शिरस् (from लासम् emerges the word उल्हासं) meaning within the सहस्रार चक्र. लासम् is happening on the form of नृत्यं (dance viz an expression of आनन्द) of two, viz शिवयो: meaning शिव and शक्ति) – where such a dance is happening, such is the अर्थ of कैलासम्. Since श्री ललिता is present in कैलासम्, this नाम of महाकैलास-निलया is apt for Her. Another interesting ज्ञान is relevant here – why has the नाम of महाकैलास-निलया come after the earlier नाम of मातृका-वर्ण-रूपिणी? As per श्रीविद्या परम्परा, In the श्री चक्र, for every shape within the चक्र, to express these in the form of three प्रस्तारम् is common. First is भू प्रस्तारम् (viz a two-dimensional shape), next is मेरु प्रस्तारम् (which is a three-dimensional shape). The third is called as कैलास प्रस्तारम् and here, the relevant अक्षर that is relevant to each shape within the श्रीचक्र is invoked and established via means of a formal विधि. Since establishment of अक्षर within the श्री चक्र is called as कैलास प्रस्तारम्, having the नाम महाकैलास-निलया after मातृका-वर्ण-रूपिणी may be seen as an appropriate order of नाम. 
579. मृणाल-मृदु-दोर्लता: मृणाल means lotus stem, मृदु means soft or tender and दोर्लता means hands. Her hands are slender and tender like a lotus stem is the outer meaning. These hands are not normal hands but may be expressed as कल्प-लता  meaning they will grant to a भक्त whatever such a भक्त seeks. So what does a भक्त seek? While there may be many individual aspects that may be sought for by a भक्त, these can be classified into four – धर्म, अर्थ, काम and मोक्ष and She is therefore shown with four hands to grant all four aspects what we seek. Why have the hands been described as slender or soft? Soft hands are संकेत (pointing to) soft मन of Hers that is filled with करुणा for Her भक्त and She grants the wishes not with arrogance or with roughness but in a tender way. Last, we have stated earlier that She moves about the कुण्डलिनी via सुषुम्ना नाडी which has इडा and पिङ्गळ नाडी on each side and मृणाल-मृदु-दोर्लता may thus be seen as Her कुण्डलिनी स्वरूप that moves about the various चक्र via सुषुम्ना नाडी with इडा and पिङ्गळ नाडी on each side as Her hands. 
580. महनीया: महनीया means उत्तम (the highest or great); उत्तम also means one who is most qualified to receive or be an object of पूजा. She is the only one who deserves to be the object of पूजा (any other expression is a lower expression of Her but She is the highest). Or we may state that whatever other expression we may do पूजा of, it is Her पूजा only that is done since She is the highest or most real तत्व that is hidden within all expressions.  
581. दयामूर्तिर्: She is an embodiment of दया. Just as light is the natural state of a दीप, दया is a natural state of श्री ललिता. 
582. महासाम्राज्य-शालिनी: Entire विश्व is Her साम्राज्य. She rules over entire विश्व and hence, She is महासाम्राज्य-शालिनी. But a question may be relevant here – while we can understand that साम्राज्य means a kingdom, what does महा साम्राज्य mean? महा कैलास is महा साम्राज्यthe expressed here. श्री ललिता sitting within the बिन्दु is called as महासाम्राज्य-शालिनी here. And what does She do or how does She run the विश्व from Her साम्राज्य? By doing पञ्चकृत्य viz सृष्टि, स्थिति, लय, तिरोधान and अनुग्रह. 

आत्मविद्या महाविद्या श्रीविद्या कामसेविता । श्री-षोडशाक्षरी-विद्या त्रिकूटा कामकोटिका ॥ ११८॥

From आत्मविद्या to त्रिकोणान्तर-दीपिका are conveyed the श्रीविद्या मूलमंत्र which can only be learnt from a गुरु. Various मंत्र are hidden in these नाम which are only relayed to a भक्त by a गुरु on a one-on-one basis. For those who do not have access to a गुरु, they will get the benefit of these सूक्ष्म मंत्र even by chanting these नाम. 

583. आत्मविद्या: श्रीविद्या is called as आत्मा विद्या since the intend of this विद्या is to provide आत्मा ज्ञान to its साधक or उपासक. What is आत्मा? For me to express myself as “me” or मम, whatever चैतन्य is the आधार शक्ति, such चैतन्य is called as आत्मा. For one who considers one’s शरीर as oneself, such a शरीर becomes देह् आत्मा. One may then eventually progress to regard one’s प्राण, then one’s मन, then one’s बुद्धि and finally one’s कारण शरीर as oneself, all these take up the position of an आत्मा. And as Sadhna becomes deeper, one reaches a stage when one gets access to one’s innermost चैतन्य that is the force or power or truth that is lighting up one’s शरीर, मन, etc and finally, one becomes one with one’s own real आत्मा. 
584. महाविद्या: We stated earlier that महा is a वाचक of ब्रह्म. In the highest stage attained by an उपासक, since one realizes that what was seen as one’s own आत्मा is nothing else but ब्रह्म Itself, the विद्या that enables one to regain access to one’s own ब्रह्म state of being is called as महाविद्या.
585. श्रीविद्या: What is understood as आत्मविद्या and महाविद्या is called as श्री विद्या. श्री is परब्रह्म स्वरूपिणि or शक्ति of परमात्मा. श्री अर्थ has been conveyed right at the start of this सहस्रनाम – श represents आनन्द, र represents कान्ति or ज्योति (meaning ज्ञान) and ई represents शक्ति and thus, श्री represents ज्ञान & आनन्द शक्ति of परमात्मा. श्री also means that which gives आश्रय to everything – She is the आश्रय शक्ति.  
586. कामसेविता: Who is the first on who practiced श्री विद्या? It is काम (who is मन्मथ) who did उपासना of Her. However, काम also means कामेश्वर or महाशिव or परमात्मा who is the first practitioner of श्रीविद्या. काम also means ईंम् and कामसेविता means one whose उपासना is done in Her रूप as ईंम्. 
587. श्री-षोडशाक्षरी-विद्या: What is the मंत्र रूप of this श्री विद्या? It is श्री-षोडशाक्षरी-विद्या meaning a मंत्र having sixteen अक्षर. The detailed meaning can only be conveyed by a गुरु on a person-to-person basis and the details are therefore not made public as per tradition. 
588. त्रिकूटा: The श्री विद्या मंत्र referred to above is divided into three कूट – this was discussed earlier (वाग्भव कूट, कामराज कूट and शक्ति कूट). These are also referred to as कादि विद्या, हादि विद्या and सादि विद्या. There is another निर्वचन – त्रयाणाम् ब्रहादीनाम् अवस्था पीठ लोक गुणादीनाम् वा कूटसमूह: यस्या सा. श्री ललिता is always in a त्रिकूट mode – त्रयाणाम् refers to दुर्गा, लक्ष्मी and सरस्वती, ब्रहादीनाम् refers to ब्रह्मा, विष्णु and रुद्र, अवस्था refers to जाग्रत्, स्वप्न and सुशुप्ति अवस्था, त्रिपीठ refers to कामगिरी, पूर्णगिरी and जालन्धरपीठ, त्रिलोक refers to three लोक (भू, भुव: & सुव:) while गुणादीनाम् refers to त्रिगुण. And since all these कूट are a समूह and She is present in all these multiple types of त्रिकूट, She is referred to as त्रिकूटा. 
589. कामकोटिका: This is a special नाम. The श्री विद्या मंत्र is also called as कामकोटिका. कोटि is explained as एकदेशो कोटि: meaning when two or more things come together at a single place, this is referred to as कोटि. Since शिव and शक्ति are located at a single place and operate as one, they are collectively referred to as कामकोटि. In Kancheepuram, there are three कोटि present – the Varadaraja Perumal area which is called as विष्णु कोटि, , Ekambareshwar area that is called as रुद्र कोटि and where श्री माता temple is located which is called as कामकोटि. For every उपासक chanting a मंत्र, सिद्धि of such a मंत्र is also काम only. Similarly, काम also means आनन्द since whatever is the specific विषय that is sought owing to काम, the outcome of each such काम is आनन्द only. And since She is a समूह of all आनन्द, कामकोटि also thus means आनन्द स्वरूपिणि. कोटि also means border or the end – कामकोटि thus means a state where all काम has come to an end – meaning all wishes sought by उपासक are fulfilled. This means that if an उपासक reaches a state where all काम is fulfilled, there is only one thing left for such an उपासक viz to seek मोक्ष and in this way, कामकोटि means मोक्ष स्वरूपिणि. 

कटाक्ष-किङ्करी-भूत-कमला-कोटि-सेविता । शिरःस्थिता चन्द्रनिभा भालस्थेन्द्र-धनुःप्रभा ॥ ११९॥

590. कटाक्ष-किङ्करी-भूत-कमला-कोटि-सेविता: This नाम gives the फल that an उपासक of श्री विद्या obtains. कमल means ऐश्वर्य, कोटि here means aggregation of many. This नाम is stating that crores of ऐश्वर्य follow श्री माता as Her किङ्करी (attendants) as directed by Her eyes. Put another way, wherever She wants ऐश्वर्य to go to, all such crores of ऐश्वर्य will go to or will be obtained by Her उपासकs. One may add that if Her eyes fall on Her उपासक, unlimited quantum of ऐश्वर्य fall into their life. In the श्रीमद्भगवद्गीता, we have the idea of विभूति of ईश्वर and श्री कृष्ण names a few of these in the tenth chapter and adds that while He has listed only a few, He Himself has lost count of how many विभूति He possesses. Simply put, what we referred to as ऐश्वर्य earlier or विभूति now is nothing else but both together are the कोटि कमला referred to here. 
591. शिरः स्थिता: From शिर to त्रिकोणान्तर-दीपिका need to be seen collectively as one group of नाम. The ध्यान पद्धति is given via these नाम. उपासना of श्री माता comprises doing ध्यान, chanting स्तोत्र, doing जप and undertake आराधना; to these, if possible, we can add doing a यज्ञ too in Her नाम. Doing all these collectively on a daily basis are necessary to grant सिद्धि to the उपासक. Now taking this नाम, She is situated in the शिर (we stated many times that She is located at सहस्रार चक्र).
592. चन्द्रनिभा: She is situated as चंद्र रूपिणी and उपासक must do Her ध्यान as a चंद्र कान्ति located in सहस्रार चक्र. 

593. भालस्था: She is located at भाल स्थान (meaning forehead). This नाम says that She resides in आज्ञा चक्र in the forehead.

594. इंद्र -धनुः प्रभा: and an उपासक is asked to do Her ध्यान in the morning as light or ज्योति in the form of इंद्रधनुः. इंद्रधनुः obviously means a half-circular multi-coloured form and such a ज्योति must be imagined to be situated on the forehead when doing Her ध्यान at that location.  

हृदयस्था रविप्रख्या त्रिकोणान्तर-दीपिका । दाक्षायणी दैत्यहन्त्री दक्षयज्ञ-विनाशिनी ॥ १२०॥

595. हृदयस्था: उपासक must undertake भावना on Her at the हृदय as सूर्य मंडल.
596. रविप्रख्या: सूर्य with हिरण्य वर्ण in the afternoon time is a preferable time for doing Her ध्यान in the हृदय.
597. त्रिकोणान्तर-दीपिका: She is situated within the त्रिकोण at the centre as a दीप. What do the त्रिकोण ends represents? When we were discussing काम कला रूप earlier, we referred to सूर्य बिन्दु at the top and अग्नि बिन्दु and चंद्र बिन्दु below. This नाम is stating that we must imagine Her as the दीप that is lighting up all the three बिन्दु who have formed a त्रिकोण lighting up the entire श्री चक्र. त्रिकोण is said to be located at the मूलाधार and the three बिन्दु light up the मूलाधार – and त्रिकोणान्तर-दीपिका means श्री माता is located at the centre of this त्रिकोण as the कुण्डलिनी शक्ति that is the real source of all action at the मूलाधार. 
598. दाक्षायणी: She is the daughter of दक्ष प्रजापति and hence, called as दाक्षायणी. Here, everyone should be familiar with birth of श्री माता as the daughter of दक्ष प्रजापति who marries शिव. Her नाम was सति and She came to the house of दक्ष प्रजापति at his request only. 
599. दैत्यहन्त्री: While दक्ष प्रजापति was Her father, he had बुद्धि of दैत्य (or असुर) and owing to this बुद्धि, he had a द्वेष भाव towards शिव. She therefore took a decision to demolish such wrong भाव present within Her father and since She decides to destroy the दैत्य भाव, She is called as दैत्यहन्त्री (the destroyer of दैत्य). 
600. दक्षयज्ञ-विनाशिनी: How did She destroy the दैत्य भाव? She did so by destroying the यज्ञशाला put up by Her father. After She gave up Her शरीर, शिव sent His army and came Himself too and destroyed the यज्ञशाला established by दक्ष प्रजापति. 

The last three नाम are related to the famous story in various पुराण on the events after marriage of सति with शिव when सति gives up Her body as the daughter of दक्ष प्रजापति since She was ashamed to be called as दाक्षायणी when Her father decided to perform a यज्ञ without the presence of शिव (ईश्वर). There is a hidden meaning to this event that is beautiful. दक्ष means someone who is skilled (has सामर्थ्य). As दक्ष प्रजापति started to act under the order of his father to create the विश्व, ब्रह्मा asked him to do तपस्या to श्री माता before beginning the act of creation. दक्ष प्रजापति did so and asked for श्री माता to be born to him as his daughter – She agrees and She is then named as सति by Her father. Message here is that skill alone is not enough for success – प्रकृति (or creative force) has to willingly come under the care of the creator for the creator to succeed. Therefore, birth of सति as the daughter of दक्ष प्रजापति signifies the alignment of प्रकृति with the creator. However, as this happens, the creator gets arrogant and looks at प्रकृति as his mere daughter who can be controlled as per his wish. One can see even in the पुराण that दक्ष प्रजापति does not recognize शिव (ईश्वर) and initially was not even willing to allow his daughter to marry शिव. And after marriage, he continually displays arrogance against शिव and undertakes यज्ञ (creative activity) merely thinking that his skill or सामर्थ्य alone matters. He foolishly thinks that ईश्वर and प्रकृति can be controlled. नारद is certainly disturbed about यज्ञ being undertaken in the absence of ईश्वर but despite telling शिव, शिव shows indifference and indulges दक्ष प्रजापति. नारद then conveys the matter to सति who then goes to the यज्ञ being done by Her father to drive sense into the arrogant person. However, दक्ष प्रजापति continues to believe in his own सामर्थ्य and believes that ईश्वर need not be invoked. सति as प्रकृति then realizes that such creative activity is not in the interest of the विश्व. She also knows that ईश्वर will not move or act against such arrogance as He remains indifferent. But She also knew that ईश्वर will certainly act when He finds that प्रकृति is no longer aligned to such actions. So सति gives up Her body as the daughter of दक्ष प्रजापति – the moment that happens, ईश्वर moves and acts and destroys the यज्ञ completely (as per the wish of प्रकृति). For an उपासक, similarly, one must live with the view that his own presence, his life, his actions, etc are all an expression of शक्ति and शिव and must therefore perform धर्म aligned to शक्ति and शिव.