दरान्दोलित-दीर्घाक्षी दर-हासोज्ज्वलन्-मुखी । गुरुमूर्तिर् गुणनिधिर् गोमाता गुहजन्मभूः ॥ १२१॥

601. दरान्दोलित-दीर्घाक्षी: दर means slowly आन्दोलित means moving and दीर्घाक्षी means long eyes. She is therefore one who has long eyes which are moving Her eyes slowly on either side. By moving slowly, She is taking cognizance of how all beings in the विश्व are living their lives. Equally, दीर्घाक्षी also means long vision in the sense that though we as individuals may be living cut-off from Her (meaning we live our day to day lives without understanding that She is watching all our actions), despite being perceived by us as far away from Her, She has a long vision and therefore, no matter how far we may think we may be from Her, thanks to Her long vision, She always has access to us at all times. 
602. दर-हासोज्ज्वलन्-मुखी: (note that ज्ज्वलामुखी मंत्र is hidden in this नाम) She is displaying a mild smile while Her face is shining with bright light. We have stated earlier that smile indicates completness and ज्ञान; therefore, when She sees Her भक्त with an all-knowing smile, the life of such a भक्त will attain all that such a one seeks forever. She smiles when a भक्त endears Her to spare a glance towards the भक्त with करुणा even though the भक्त lives and behaves as if She does not exist – the smiles comes since the भक्त is honest enough to admit that he does not think of Her at all times but still demands Her to give Her attention – such child-like conduct is what endears Her. Therefore, when one chants this नाम, one must therefore do Her भावना with these expressions on Her मुख with the अर्थ conveyed here. What happens when such a भावना is expressed? 
603. गुरुमूर्तिर्: She then becomes our गुरु. Because our attention is fully on Her, She then takes on the role of guiding our lives as a गुरु. This therefore means that any गुरु who guides us in our साधना needs to be seen as a रूप of Her only. There is no गुरु other than Her either directly or, as is relevant in most cases, through some other person who also is Her रूप only. गुरुमूर्ति is none other than दक्षिणामूर्ति since the entire श्रीविद्या परम्परा started from दक्षिणामूर्ति and She therefore may be seen as taking the रूप of गुरु परम्परा that has become व्यक्त from the मुख of दक्षिणामूर्ति as श्रीविद्या ज्ञान to a साधक. Who is a गुरु? One who knows the ज्ञान relating to मंत्र, तंत्र and यंत्र in a संपूर्ण manner (via अनुभव and not via just reading or intellectualization as an academic) – whatever मंत्र that the गुरु is conveying, such a गुरु must have already established a deep connect with such a मंत्र and only the one who is fully immersed in such मंत्र becomes qualified to become a गुरु and pass on such a मंत्र to a शिष्य. One may ask a प्रश्न – how can we see our गुरु as श्री माता since both are different? The answer is an easy one – when one brings गंगाजल to us in a copper vessel, we bow down to it and even apply तिलक to the vessel but note that we are bowing down not to the vessel or applying तिलक to the vessel but are actually bowing down to गंगा. Similarly, गुरु is the vessel and the ब्रह्मज्ञान coming out of the मुख of the गुरु is श्री ललिता only.   
604. गुणनिधिर्: Who can be called as one having गुण? Only one having ज्ञान can be called as one who has गुण. Having a good characters and habits are consequent attributes – the primary गुण a गुरु must have is ज्ञान or access to ज्ञान – of course, by ज्ञान, we meant ब्रह्मज्ञान (as against ज्ञान of the लौकिक kind). This meaning makes more sense here since this नाम has come immediately after the previous नाम of गुरुमूर्तिर्. शास्त्र has this श्लोक that elaborates गुण that a गुरु must possess – सुन्दर: सुमुख स्वच्छ: सुलभो बहुधं त्रवित् असंशय संशयच्छिन् निरपेक्षो गुरुर्मत: सुन्दर refers to one who has a स्वभाव of giving respect to others (सुतराम् आद्रीयते इति सुन्दर:). सुमुख means one who displays a प्रसन्न भाव against the शिष्य at all times; स्वच्छ means one who is निष्कपट (one whose conduct is not crooked), सुलभ means one who is accessible to the शिष्य at all times when sought for and needed for the valid purpose of seeking ज्ञान, असंशय means बहुधं त्रवित् (can also be written as बहु तंत्रवित्) meaning one who has complete command over the शास्त्र (not just in an academic sense but via personal अनुभव), असंशय means one who has no doubts over the domain that he is imparting ज्ञान on while संशयच्छिन् means that गुरु is capable of resolving all questions raised by the शिष्य on ज्ञान and lastly, निरपेक्ष: means that the गुरु has no expectations from the शिष्य (meaning that the गुरु is imparting ज्ञान for the benefit of the शिष्य only and not for my personal needs). Lastly, at a universal level, the गुण that She uses to run the Universe are काल, कुल, नाम, ज्ञान, चित्त, नाद, बिन्दु and जीव and these traits are Her निधि and hence, She is गुण निधि. 
605. गोमाता: This is a very special नाम. She is कामधेनु meaning that She is capable of granting all the needs of Her भक्त. पुराण states that as गोमाता, Her first कामधेनु रूप was taken in the गोलोक and called as सुरभि. One अर्थ in the शास्त्र for गो is विद्या or वेदवाक्य and She is the mother of all विद्या – hence, She is गोमाता. शास्त्र provides multiple अर्थ of गो – बाणौ, वाची, पशौ, भूमौ, दिशी, रश्मौ, जले, अक्षिणि, स्वर्गे, मातरि, वज्रे, अग्नौ, मुखे, सत्ये इति गोध्वनि:. All मंत्र are अस्त्र only बाणौ and may be taken as मंत्र, वाची means वेद वाक्, पशौ is used for धेनु & वृषभ (cow & buffalo), भूमौ means पृथ्वी, दिशी means directions, रश्मौ is सूर्य किरण, जल is जल (liquidity or water), अक्षिणि means नेत्र, स्वर्ग is self-evident, मातरि means mother, वज्रे means वज्र or वाक् also, अग्नि is self-evident, मुख and सत्य are also self-evident. Since all these have come from Her only, She becomes गोमाता. 
606. गुहजन्मभूः गुह refers to कार्तिकेय; She is the cause of birth of कार्तिकेय – that is the अर्थ of this नाम. Since कार्तिकेय is the गुरु of श्री विद्या परम्परा, this नाम thus connects Her with कार्तिकेय. गुह also means हृदय (deepest core or essence of all beings) and for a ज्ञानी, ब्रह्मज्ञान needs to be fully absorbed in the हृदय and since She is the ब्रह्मज्ञान that enters or lights up the हृदय of the highest साधक, गुहजन्मभूःthus refers to ब्रह्मज्ञान present in and lighting up all हृदय. There is another भावना that is applied to all last four नाम beginning with ग-कार and one may see all these four नाम as स्वरूप of गणेश as the गुरु of all ज्ञान. The previous नाम of गोमाता is also seen as माता of ग-कार viz गं-गणपति and therefore, while the previous नाम is stating that She is the माता of गणेश, the next नाम immediately states that She is the माता of कार्तिकेय or गुह.   

देवेशी दण्डनीतिस्था दहराकाश-रूपिणी । प्रतिपन्मुख्य-राकान्त-तिथि-मण्डल-पूजिता ॥ १२२॥

607. देवेशी: She is the ईश्वरी of all देव and देवी and hence called as देवेशी. What is अर्थ of the शब्द of देव? दिव्यते क्रीडते यस्मात् ज्योतते रोचते दिवि तस्मात् देव इति प्रोक्त: स्तूयते सर्वदेवतै: देव is one who shines or glows, one who plays or travels or moves, one who energizes in an easy effortless manner – She is the ईश्वरी or the primary controller of all the देवता. And who are these देवता? At an individual level, the शक्ति behind all इन्द्रिय are the देवता (सूर्य for चक्षु, वरुण for taste, विष्णु for पाद, etc). All these individual देवता are powered by and controlled or driven by Her sitting in the हृदय (which is conveyed in the 609^th नाम).
608. दण्डनीतिस्था: Since She is the देवेशी, one of the aspects of a role of ईश्वरी is दण्ड (punishment). When any aspect of लोक (as also the इन्द्रिय within us) go outside their मर्यादा of धर्म, She as दण्डनीतिस्था punishes such an aspect and therefore ensures that the मर्यादा is understood by such an aspect. 
609. दहराकाश-रूपिणी: The आकाश within हृदय is referred to as दहराकाश here and She takes the स्वरूप of दहराकाश within all of us. आकाश is translated as space which suggests nothing-ness but in धर्म, आकाश represents the highest potency of everything present in a potential sense and it is from आकाश that all other aspects of creation come about. आसमन्तात् काशं प्रकाशं इति आकाशं means that प्रकाश or चैतन्य fully or completely or intensely present is आकाश. This चैतन्य is also referred to as चित् शक्ति present in the हृदय and it is this चित् शक्ति that is spread out all around as चेतना across the entire शरीर lighting up the individual देवता present in various parts of the शरीर. Since She is the one who is located in the हृदय in आकाश स्वरूप controlling all देवता, She is rightly named as देवेशीabove. 
610. प्रतिपन्मुख्य-राकान्त-तिथि-मण्डल-पूजिता: She is the one whose पूजा is done by all तिथि देवी or She is the one whose पूजा is done as तिथि मंडल रूपिणी – both meanings can be taken here. And this नाम specifically states that all तिथि is included here from प्रथम (प्रतिपत्) to पूर्णिमा (राक). We have already covered the various नाम of the 15 तिथि मंडल देवी earlier and all these देवी are Her expressions only. There is another expression of who are the various तिथि देवता – वह्निदश्राउमाविघ्नो भुजंगशण्मुखो रवि: मातरश्च तथा दुर्गा दिशो धनद केशवौ यमोहरश्यचीतेति तिथीशा परिकीर्तता 

1. प्रथम – वह्नि (viz अग्नि)
2. द्वितीया – अश्विनि देवता 
3. तृतीया – उमा 
4. चतुर्थी – विघ्न ईश्वर (or गणेश)
5. पञ्चमी – भुजंग (नाग देवता)
6. षष्ठि – शण्मुख (or कार्तिकेय)
7. सप्तमी – रवि or सूर्य 
8. अष्टमी – मातृ देवता 
9. नवमी – दुर्गा 
10. दशमी – दिक् देवता 
11. एकादशी – धनद (or कुबेर देवता) 
12. द्वादशी – केशव
13. त्रयोदशी – यम  
14. चतुर्दशी – हर (or शिव) 
15. अमावस्या – पितृ देवता 
16. पूर्णिमा – चंद्र देवता

We may thus also state that all काल देवता do पूजा of the One who is referred to as महाकाली viz श्री माता or श्री ललिता. 

कलात्मिका कलानाथा काव्यालाप-विनोदिनी । or विमोदिनी सचामर-रमा-वाणी-सव्य-दक्षिण-सेविता ॥ १२३॥

611. कलात्मिका: कला is Her स्वरूप. कला means भाग (part), विलास (beautiful expressions) and विद्या. Experts usually convey that the entire लोक has three types of कला – चंद्र, सूर्य and अग्नि. There are 16 चंद्र कला, 10 अग्नि कला and 12 सूर्य कला. Further, there are जाग्रत् (उत्पत्ति, जाग्रता, बोध & मनोव्यापार), स्वप्न (अभिलाषा, भ्रम, चिन्ता, विषयवाञ्छा), सुशुप्ति (पराकु, मूर्छा, निद्रा & मरण) and तुरीया कला (वैराग्य, मोक्षेच्छा, मन शुद्धि & सदसद्वस्तु विचक्षण) too – कला may thus be seen as expressions as relevant for each अवस्था. The अरुणोपनिषद् again lists three groups of कला viz अर्चिष्मत् (अग्नि कला) – १०८, ज्योतिष्मती (चंद्र कला) – १३६ and महस्वत् (सूर्य कला) – ११६. All three add up to ३६० thereby stating that each श्री माता expresses Herself via various individual कला throughout the year thereby taking care of us via these कला (for details, a more thorough study of each of these कला becomes necessary but this is also beyond the scope of this blog). Then, there are 64 विद्या कला. Simply put, श्री माता takes the स्वरूप of various कला throughout the year, throughout various अवस्था as well as through various कर्म done by all living beings. She is the core from where all कला emanate and are sustained into. 
612. कलानाथा: She is the controller or driver of all कला and hence, She is referred to here as कलानाथा (since नाथ means owner or driver or controller). कलानाथा is also a नाम used for चंद्र and hence, She is referred to as चंद्रकला स्वरूपिणि. चंद्र कला referred to here is not the चंद्र कला referred to in the previous नाम but refers to षोडषी कला (ध्रुवा कला and सदा कला) – which is lighted up in the सहस्रार चक्र as अमृत बिन्दु. 
613. काव्यालाप-विनोदिनी: She is one having sensitivity to enjoy or experience आनन्द when listening to काव्य. And what is काव्य? वेद, मंत्र and ऋषि are referred to as काव्य as per निरुक्तम् and She may therefore be seen as one who experiences आनन्द by listening to the वेद. There is a famous श्लोक as given below: 

Time pass of one having बुद्धि vs those who are मूर्ख 

काव्य शास्त्र विनोदेन कालो गच्छति धीमताम्। व्यसने च मूर्खानाम् निद्रया कलहेन वा।।

One who have a stable mind seek joy in listening to काव्य and reading/ discussing शास्त्र with those others who are similarly inclined 

One with confused minds seek व्यसन (addictions harmful to body & mind), निद्रया (excessive sleep and laziness) and कलहेन (indulging in needless debates and getting into artificially created disputes).

श्री माता is clearly someone who loves काव्य (which is not just वेद but also all शास्त्र devoted to धर्म as well as स्तोत्र). This नाम is important since even a साधक needs to develop similar sensitivity as Her towards काव्य to attain Her state. 

There is another श्लोक having a similar अर्थ:

असारे खलु संसारे द्वे फले अमृतोपमौ। काव्यांमृत रसा स्वाद: सज्जनै सह संगम:।।

Many aspects of संसार have no सार (or essence, meaning, etc). There are however two aspects that may be said to have सार courting these two, one will experience अमृत. These are – having adequate taste or रस to enjoy काव्य and having friendship of सज्जन (those aligned to सत्य  or धर्म). 

614. सचामर-रमा-वाणी-सव्य-दक्षिण-सेविता: रमा & वाणी are sitting next to श्री माता with सव्य means right side while दक्षिण means left side. रमा means लक्ष्मी देवी while वाणी means सरस्वती देवी. That is a रूप meaning of this नाम. There is a उपासना रहस्य being conveyed here. लक्ष्मी means ऐश्वर्य while सरस्वती means वाक् & ज्ञान and therefore the उपासना भावना that is being conveyed here is that one must use लक्ष्मी one may possess along with वाक् & ज्ञान must be used for or to serve श्री माता (meaning for the cause of धर्म & मोक्ष only). Use of these for any other purpose is thus a wasted effort. From a मंत्र perspective, सरस्वती बीज is ऐम्, लक्ष्मी बीज is श्रीम् and one is the middle has the बीज of ह्रीम् and thus collectively, this नाम may be seen as ऐम्, ह्रीम् and श्रीम् uttered collectively. Thus, this नाम is to be seen from three lens – रूप lens, उपासना lens and मंत्र बीज lens and in all these aspects, this नाम is very apt. 

आदिशक्तिर् अमेयाऽऽत्मा परमा पावनाकृतिः । अनेककोटि-ब्रह्माण्ड-जननी दिव्यविग्रहा ॥ १२४॥

615. आदिशक्तिर्: She is the आदि शक्ति meaning She is the first शक्ति or the root शक्ति from which the entire universe has sprung from and sustaining itself within it. A साधक must not stress on the word आदि alone since what is आदि is spread out all around too just as cotton is spread out into the entire cloth. Therefore, the भावना that one must have is that She is the आदि शक्ति and by virtue of this, it is Her who is spread out all across the universe too – therefore, whatever one sees or whatever शक्ति one experiences, one must experience such a शक्ति as Her expression only. 
616. अमेयाऽऽत्मा: मेय refers to that which is measurable while अमेय refers to that which is not measurable. She cannot be measured (physically & mentally) and because She is ungraspable using our बुद्धि as the measuring instrument, She is called as अमेया. Measuring of anything can be seen from three lens – देश (how much space has been occupied by something or someone), काल (how much time is an object or person around us) and वस्तु (ability to identify an object as distinct in composition and character from other objects). She is however not limited to a certain देश, She is available in all काल and there is no वस्तु within which She is not present – therefore, given that She cannot be subject to any limitation, She is अमेया. Who is the one qualified to be called as अमेया? One that possesses all meanings that are conveyed by the below expressions can be called as अमेया and it should become obvious that only the परमात्मा can be qualified as one who can be called as अमेया. 

• नित्य 
• सत्य 
• ज्ञान
• अनन्त 
• अपरिच्छिन्न (that which cannot be stopped or constricted)
• आनन्द
• अपौरुषेय (one what can be built, constructed or created)
• सिद्ध
• स्वतंत्र
• स्वत प्रमाण (it is its own proof)
• महोत्तमत्वम्
• निष्क्रियम्
• निर्गुणम्
• निर्मलम् 
• निष्कलम्
• निश्चलम्
• शुद्धम्
• अनन्तम्
• अच्युतम्
• अजरम् (not subject to changes in time) & 
• अमरम्

That which is अमेया can be called as आत्मा. We discussed earlier whenever we use the word “I” or अहं, that substance is referred to as आत्मा. She thus becomes the आत्मा of everything and everyone and She is अमेया, hence this नाम of अमेयाऽऽत्मा.  One निर्वचन of आत्मा is given as – आतनोति व्याप्नोति इति आत्मा meaning that which is व्यापक (spread out everywhere is आत्मा). Within our शरीर too, आत्मा is everywhere even though from an उपासना lens, we do भावना of आत्मा in our हृदय. Life is everywhere in our शरीर and that life, which is experienced as अहं, is आत्मा. 

617. परमा: That which is the highest, which is above all, that which is the most सूक्ष्म of all and therefore present everywhere and in all things, is the परम – hence, She is called as परमा here. Our शरीर has two principles – अपरा प्रकृति and परा प्रकृति. Our physical body and प्राण will cease to exist once the body dies and hence called as अपरा प्रकृति – on the other hand, the जीव continues to exist and moves to another state of being – this is referred to as परा प्रकृति. Beyond these two however is the state of परम within or into which both परा and अपरा प्रकृति exist while remaining untouched by these two. Such state is our core identity, our truth – and She is the परमा that gives us our identity and meaning. Following श्लोक may be useful here: 

प्रधान पुरुषाव्यक्त कालास्तुप्रविभागशा । रूपानिस्थितिसर्गान्तव्यक्ति सद्भाव हेतव: ।।

In this entire लोक, there are only four aspects that are present – these are प्रधान (which means प्रकृति), पुरुष (means जीव here), अव्यक्त (while the usual meaning is one that is not manifest, in the context of this श्लोक, it means कर्म बीज or संस्कार that are behind every जीव. These बीज are in unmanifest form and only some बीज became व्यक्त or manifest as the जीव life one experiences) and काल (time). Thus, everything in this universe can be clubbed into these four. However, the one तत्व that activates all these four from both outside & inside and without which none of these four can do anything at all, such a तत्व is परम and She is the परम तत्व being called as परमा here. Those साधक who undertake Her उपासना as the परम तत्व operating within all will please Her and She will ensure that such साधक is lifted from the binding of these four and takes such a साधक close to Herself (meaning such a साधक will reach the परम state of being). 

618. पावनाकृतिः Her आकृति (shape, form) is पावन (पवित्र viz pure, clean). This is the fascinating aspect of सनातन धर्म where on one side, we refer to Her as निराकार or निर्गुण and almost in parallel, She is referred to as having an आकृति. She has taken an आकार for the purpose of making us पावन – therefore, while She is Herself a निराकार, to help us and lift us from our own limitations, She has taken an आकार and its सह्ज स्वभाव is पावन – hence, She is called as पावनाकृतिः. Further, from the lens of शास्त्र, Her नाम, Her रूप and Her लीला, all of them are seen as Her आकृति and all of these are पावन. One may thus engage with all these three, become पवित्र thereby elevating oneself via these to Her state of being. 

There is a श्लोक in याज्ञवल्क्य स्मृति on how one can make oneself पवित्र – भूतात्मनस्तपो विद्ये बुद्धे ज्ञानम् विशोधनम् । क्षेत्रस्य ईश्वर: ज्ञानात् विशुद्धि परमा मता ।। Through तप and विद्या, one’s own शरीर can attain a state of पवित्र. By तप is meant adherence to the disciplines conveyed in the शास्त्र and by विद्या is meant the various उपासना क्रिया. What about बुद्धि then? When one is continually thinking about भगवान् in an attempt to undertake its state, such a continuous contemplation will lead to बुद्धि and मन becoming पवित्र. Then what about जीव? जीव becomes पवित्र when it attains ज्ञान that the occupier of the क्षेत्र within oneself is not different from ईश्वर चैतन्य – such attainment of non-difference purifies the जीव. Therefore, the रूप of श्री माता purifies our शरीर, Her ज्ञान does शुद्धि of our मन and बुद्धि and lastly, the अभेद ज्ञान of non-difference does शुद्धि of जीव – therefore, given that all aspects of Her (रूप, ज्ञान, लीला, etc) facilitate our शुद्धि, such aspects of Her are referred to as पावनाकृतिः here. 

619. अनेककोटि-ब्रह्माण्ड-जननी: ब्रह्माण्ड refers to Universe or विश्व. As per the कल्पना of our ऋषि, there are multiple ब्रह्माण्ड present in reality. And She is the माता of all ब्रह्माण्ड (not just our universe but all universes put together). Nothing exists outside Her – She is indeed everything. 
620. दिव्यविग्रहा: What does विग्रह mean? Whatever grasps the देवता विग्रह in the most excellent manner is a विग्रह. दिव्य means sacred or divine. Those who therefore do ध्यान of Her दिव्य विग्रह will be purified and will eventually attain Her state once their उपासना fruitifies. One may consider the विश्वरूप of भगवान् in the श्रीमद्भगवद्गीता or many other शास्त्र where one gets to see a massive रूप from where स्थिति, सृष्टि and लय is happening on a continual basis where multiple universes come about on a continuing basis – such a विश्वरूप may be seen as दिव्यविग्रहा here. 

क्लींकारी केवला गुह्या कैवल्य-पददायिनी । त्रिपुरा त्रिजगद्वन्द्या त्रिमूर्तिस् त्रिदशेश्वरी ॥ १२५॥

621. क्लींकारी: This and the next few नाम are connected with what is referred to as वागीश्वरी विद्या. क्लीं is a मोक्ष कारक बीज. This is also referred to as लक्ष्मी-नारायण बीज or राधा-कृष्ण बीज or मन्मथ बीज. क्लीं is an attraction force or आकर्षण शक्ति. कर्षण शक्ति is assigned to कृष्ण as well as श्री माता. If one takes the previous नाम of ब्रह्माण्ड जननी, one can say that all the various ब्रह्माण्ड are not running all around but are held or controlled by Her via Her आकर्षण शक्ति (this नाम thus gets linked to the earlier नाम of अनेककोटि-ब्रह्माण्ड-जननी). 
622. केवला: While there are crores of ब्रह्माण्ड, She is a केवला meaning that She is the only One. Despite the tremendous diversity of the various ब्रह्माण्ड requiring different kinds of शक्ति to run all of them collectively, She is however a केवला. Imagine the Sun reflection falling on muddy water on the Earth and while the reflection of the Sun falls on the water as well as the water gets heated, the Sun remains untouched as One separate from. its creation – such is the way She also exists as a केवला. 
623. गुह्या: If She is केवला, why is anyone not able to witness Her or see Her presence? Because She is गुह्या meaning one who is living and operating in a रहस्य manner. 
624. कैवल्य-पददायिनी: When one thus realizes that She who is a केवला and operates in a रहस्य way in everything, one will then make efforts to reconnect with Her as the only essence within oneself. And when such efforts succeed, one attains कैवल्य that is granted by Her to all who seek Her in Her real state of being – hence, She is called as कैवल्य-पददायिनी (giver of कैवल्य or मोक्ष). There is another way to look at last three नाम – क्लीं is the बीज for attraction or pulling back and one who gets उपदेश of क्लीम् बीज from a गुरु and attains सिद्धि in such a जप sees that the इन्द्रिय, मन and बुद्धि are pulled back from all directions and makes the साधक becomes an अन्तर्मुखी (inner-oriented). When one is externally oriented, one will see and get lost in diversity but when one becomes अन्तर्मुखी, one is able to recognize Her केवला state of being. What next? Such a recognition happens when one is able to spot Her in one’s own हृदय गुह् operating in a रहस्य manner. And once one reaches this level, She will take such a person to Her own state of being viz कैवल्य since She is कैवल्य-पददायिनी.  And how does She grant कैवल्य? With अनुभव of प्रारब्ध कर्म, She removes स्थूल देह, with सत्य  पदार्थ ज्ञान, She removes the सूक्ष्म देह and then the being attains a पूर्ण state where one does not want anything or is avoiding any अनुभव – in that state, She removes the कारण देह (in which are hidden the वासना & संस्कार) – with all these देह removed, She then easily takes one to their real state of being viz कैवल्य. 

There is another take on the क्लीम् बीज. We discussed earlier that क्लीम् is composed of three – क, ल and ईंम्. We also discussed earlier that अ to अ: are called as शक्ति अक्षर and क to ह as शिव अक्षर. We also discussed earlier that कल refers to parts suggesting अनेकत्वम् (diversity or separateness) but what binds कल is the ईंम् बीज which operates in a hidden way in the क्लीम् बीज. Therefore, what is केवला in the क्लीम् बीज is the ईंम् but it is present in a गुह्या manner within the क्लीम् बीज. ईंम् is also referred to as गुप्त प्रणव (and कामकला रूप which was discussed earlier) and one who is able to access the शक्ति in this बीज attains कैवल्य – this discussion in the मंत्र analysis which can be obtained more clearly from a learned गुरु; the words here are just to stir interest in a beginning level साधक. 

625. त्रिपुरा: This is a प्रधान नाम. There is a निर्वचन for त्रिपुरा as given here – देवानाम् तृतयम् त्रयी हुतभुजाम् शक्तित्रयं त्रिश्वरा: त्रैलोक्यं त्रिपदी त्रिपुष्करमतोत्रि ब्रह्मवर्णास्त्रय: यत् किञ्चित् जगतित्रिधानियमतिम् वस्तुत्रिवर्गात्मकम् तत् सर्वम् त्रिपुरेतिनामभगवत् चन्वेति ते तत्वत:. There are three देवता – ब्रह्म, विष्णु and रुद्र, त्रयी refers to ऋक्, यजुस् & साम, हुतभुजाम् refers to three अग्नि (गार्हपत्य, आहवरी & दक्षिणा), शक्तित्रयं refers to three शक्ति (इच्छा, ज्ञान and क्रिया), त्रिश्वरा refers to three स्वर (उदात्त, अनुदात्त & स्वरित), त्रैलोक्यं refers to three लोक (भू, भुव: & सुव:), त्रिपदी refers to three पद (स्वर्ग, मृत्यु & पाताल), त्रिपुष्करमतोत्रि refers to three पुष्कर (गंगा, यमुना & सरस्वती as well as three नाडी viz सुषुम्ना, इडा & पिङ्गळ as well as मन, बुद्धि and चित्त), ब्रह्मवर्णास्त्रय refers to three ब्रह्मवर्ण or ॐकार (अ, उ & म् as also three पद that will help in knowing ब्रह्म viz तत्, त्वम् & असी) – in all these three, She resides as one by the नाम of त्रिपुरा. We have already stated earlier that in the श्रीचक्र, She is the कुण्डलिनी that resides as three मंडल viz अग्नि, सूर्य and चंद्र as also three ग्रंथि viz ब्रह्म, विष्णु and रुद्र. Taking this further, all of life has three शरीर viz स्थूल, सूक्ष्म & कारण which exists in all three अवस्था viz जाग्रत्, स्वप्न and सुशुप्ति and lives in all three काल viz भूत, वर्तमान & भविष्य – note that in all these three, She resides as one चैतन्य that activates all these three states of being. Those who are able to have Her अनुभव as one residing in all the three distinctions conveyed here will then see Her as आनन्द स्वरूप and hence the word सुन्दर is added to Her and then She is called as त्रिपुरासुन्दरी. 
626. त्रिजगद्वन्द्या: In all three लोक, the beings do Her वन्दना. The accomplished योगी’s do Her at three places (since लोक is also to be taken to mean location) – on top of the head, on the forehead as well as in our हृदय (this was discussed earlier). Hence, Her नाम is given here as त्रिजगद्वन्द्या. 
627. त्रिमूर्तिस्: She is the त्रिमूर्ति viz ब्रह्म with सरस्वती, विष्णु with लक्ष्मी and रुद्र with उमा – it is Her चैतन्य that permeates the त्रिमूर्ति both as their cause and their existence. त्रिमूर्ती has another निर्वचन – शाम्भवी शुक्ल रूपा च श्री विद्या रक्त रूपिका श्यामला श्याम रूपास्यात् इत्येता गुण शक्यत: – श्री माता in the form of शाम्भवी देवी bears white colour, in the form of श्री विद्या has red colour while in the form of श्यामला देवी has श्याम (or dark colour) – all three are referred to as त्रिमूर्ती.
628. त्रिदशेश्वरी: त्रिदश means देवता and She is the नायक of all देवता and hence referred to as त्रिदशेश्वरी. There are five दश – बाल्य, कौमार, यौवन (followed by वृद्ध & मरण) and देवता is always present in the third दश viz यौवन at all times – and since She is the नायक of all देवता who are always existing in the state of यौवन, She is called as त्रिदशेश्वरी. 

त्र्यक्षरी दिव्य-गन्धाढ्या सिन्दूर-तिलकाञ्चिता । उमा शैलेन्द्रतनया गौरी गन्धर्व-सेविता ॥ १२६॥

629. त्र्यक्षरी: She exists in the form of three अक्षर viz ॐकार रूप. A निर्वचन of this नाम is given as – वागीश्वरी ज्ञानशक्ति: वीग्भवे मोक्षरूपिणी कामराजे क्रियाशक्ति: कामेशी कामरूपिणी शक्तिबीजे पराशक्ति: इच्छैव शिवरूपिणी एवन्देवी त्रयक्षरा तू महा त्रिपुर सुन्दरी. महा त्रिपुर सुन्दरी is to be understood as त्र्यक्षरी विद्या. In the वाग्भव बीज is established as वागीश्वरी देवी and when one attains सिद्धि of this बीज, one obtains ज्ञान शक्ति (two types of ज्ञान are ज्ञान related to धर्म and ज्ञान related to मोक्ष), in the मध्यकूट exists क्रिया शक्ति (कामराज कूट), the third enables one to make connect with इच्छा शक्ति which is called as परा शक्ति – these three collectively are referred to as त्र्यक्षरी विद्या.   
630. दिव्य-गन्धाढ्या: She has been decorated with or Her पूजा in done in मणिद्वीप with दिव्य गंध viz गंध that is filled with प्रकाश – this is a simple अर्थ. Let us take गंधम् which simply means fragrance. गंधम्, by its very nature, is pleasant and has a certain quality – it spreads around (it has a व्यापक गुण) and thereby creates pleasantness all around it. श्री माता is endowed with दिव्य गंध which does not mean a लौकिक fragrance but actually means She has अनन्त कल्याण गुण by which Her presence can be recognized. And since these गुण are beneficial for all living beings in the विश्व, they are called as सुगंध (meaning beneficial गंध). 
631. सिन्दूर-तिलकाञ्चिता: She is adored with सिन्दूर तिलक – the previous नाम and this one thus convey Her रूप वैभाव. Those साधक who do भावना on Her तिलक will be rid of all darkness that is within them – this तिलक displays लक्षण of मंङ्गळ. Women who therefore adorn their forehead with this तिलक therefore display their मंङ्गळ रूप like done by श्री माता Herself. अञ्चिता word signifies Her पूजा which is undertaken using सिन्दूर तिलक. 
632. उमा: उमा नाम is expressed as a रहस्य नाम. While ॐ is composed of अ, उ and म्, when is moved after म्, the same ॐ will get expressed as उमा. Therefore, while ॐ represents ब्रह्म, उमा represents the शक्ति of ॐ. And while are strict rules to be followed (both by those who are संयास and those who are गृहस्थ) on how to do जप of ॐ, उमा जप can be done by anyone without following any strict rules of conduct and it will still perform the role of a great cleanser of मल present in our मन and बुद्धि. Let us now take how the नाम of उमा comes from a लीला lens – so when पार्वती decides to undertake तपस्या of शिव, Her father हिमालय first discourages Her but when पार्वती is adamant, he asks Her to take permission of Her mother मैनावती. मैनावती also was unhappy with decision of पार्वती and utters the शब्द “उमा” which meant “Do not go”. पार्वती then smilingly accepts this शब्द as Her नाम stating that this नाम is pre-existing in the वेद as Her नाम (for example, केन उपनिषद्). There is another meaning – ऊ: उत्तमा च सामा चित्तवृत्तिश्चेतिवा – that चित्त वृत्ति that is उत्तम is called as उमा. What is an उत्तम चित्त वृत्ति? While normal चित्त वृत्ति refers to ordinary thoughts that come to the मन of all normal living beings, the same चित्त वृत्ति becomes उत्तम when it is focused on knowing परमात्मा as well as doing उपासना कर्म for परमात्मा – only then can one’s चित्त (viz मन) can be said to rightly oriented. Note that despite opposition from हिमालय  & मैनावती, She was determined to do तपस्या of शिव and it is at this state that She was called as उमा (by Her mother) – therefore, when’s वृत्ति (movement, working, etc) of one’s चित्त is completely oriented towards परमात्मा, a person in such a state of मन is उमा. The सूत संहिता has a beautiful श्लोक on उमा:

परानुभूतिम् भवपाशनाशिनीम् सदाशिवस्याप्यतिशोभनप्रदाम् | उमाभिदाम् उत्तमचित्तवृत्तिदा नमामि नानाविदलोकवैभवाम् ||

उमा refers to अनुभूति (experience) of the परा (or परमात्मा) and in this state of अनुभूति, all the पाश that binds one to संसार is fully destroyed (one crosses over beyond संसार), in fact, शिव also acquires शोभा (beauty or grandeur) owing to उमा being present with Him. उमा thus refers to one who has an उत्तम चित्त वृत्ति; I bow down to Her who is the one who grants वैभवाम् (grandeur) to all लोक. 

Another निर्वचन of उमा – ॐकार सारशक्तित्वात् उमेति परिकीर्तिता – this means that the सार शक्ति of ॐकार is called as उमा. Essence of all that ॐ stands for is present in उमा – that is what this line is stating. 

633. शैलेन्द्रतनया: She is the daughter of हिमालय (शैल stands for mountain while इंद्र stands for the best or most powerful and शैलेन्द्र thus becomes the नाम that can be applied only to हिमालय). Since reference to Her as daughter of हिमालय may not seem satisfactory to some (except those who are fully aligned to the लीला contained within the पुराण), another अर्थ can be imputed to this नाम. In the श्री विद्या परम्परा, शैलेन्द्र is the नाम that is applied to मेरु प्रस्थान श्रीचक्र and therefore since मेरु is the highest पर्वत, शैलेन्द्र becomes the बिन्दु स्थान located at the सहस्रार. Therefore, if the attainment of the end goal is expressed as the daughter of one doing hard work, शैलेन्द्रतनया means that access to सहस्रार enables one to secure or obtain the highest state viz मोक्ष. 
634. गौरी: गौरी refers to the light coloured one. Else, we may see गौरी as प्रकाश स्वरूपिणि. There are मंत्र which state that She is the प्रकाश that is present as the core essence within सूर्य. And we do not mean physical सूर्य alone but चैतन्य. प्रकाश also means ज्ञान and गौरी thus also means ज्ञान स्वरूपिणि. वेद states that the प्रकाश coming from सूर्य that is a mix of अग्नि and सोम is called as गौरी. There is a famous श्लोक which states how प्रकाश from सूर्य spreads out within the Universe – गोरीमिमाय सलिलानि तक्षत् एकपदि द्विपदि चुतुष्पदि अष्टापदि नवपदि बभुवुशी सहस्राक्षरा परमे व्योमन्. Let us expand this one – परमे व्योमन् is suggesting that the indication here is not just about normal आकाश (व्योमन् is आकाश) but चिदाकाश (चैतन्य of परमात्मा). गौरी here therefore means purest form of प्रकाश which is nothing other than ब्रह्मविद्या. How did this प्रकाश in the form of ब्रह्म विद्या come to us? This came to us via the वेद. First it came as एकपदि (one form) and since गौ also means वाक्, thus means that गौरी first got expressed as शब्द ब्रह्म viz ॐ. This ॐ then became द्विपदि (two) viz व्याहृति & गायत्री. This then became चुतुष्पदि viz the four वेद (ऋक्, यजुस्, साम & अथर्व). Then this further expanded to अष्टापदि (eight branches for study of वेद) (व्याकरण, शिक्षा, छंद, निरुक्त, ज्योतिष, कल्प referred to as षडंग followed by पुराण & धर्मशास्त्र) – all these branches have to be learnt to know वेद fully. This then becomes नवपदि (nine) (मीमांसा, न्याय, सांख्य, योग, पाञ्चरात्र, पाशुपत, आयुर्वेद, धनुर्वेद & गांधर्व). Finally, with these as the base, all सहस्र (meaning thousands of other branches of विद्या emerged from these nine). Thus, it is गौरी that became व्यापक and became a ज्योतिर्मयीम् वांगमयीम् (meaning ज्ञान filled corpus of विद्या)  
635. गन्धर्व-सेविता: Now all the अक्षर वांगमयम् is sung by गंधर्व as सेवा of Her and because, this entire वांगमयम् referring to ब्रह्म विद्या is pointing to Her only, She is called as गन्धर्व-सेविता here.  

विश्वगर्भा स्वर्णगर्भाऽवरदा वागधीश्वरी । ध्यानगम्याऽपरिच्छेद्या ज्ञानदा ज्ञानविग्रहा ॥ १२७॥

636. विश्वगर्भा: गर्भा is understood as stomach using व्यवहार lens while the वेद अर्थ is that it refers to the inner aspect. Therefore, विश्वगर्भाmeans that She has the entire विश्व inside Her गर्भा. Not only has the entire विश्व come from Her, it continues to remain or reside within Her only. A seemingly opposite meaning can also be taken here (श्रीमद्भगवद्गीता also has a reference to a similar view in Chapter 7) – that She is the one who is residing within the विश्व. So if She is taken as समुद्र, विश्व may be seen as waves within Her but equally, waves also do not have an identity separate from समुद्र since what is contained within the waves is समुद्र only. Thus, in Her case, both seemingly opposite अर्थ fit perfectly. Similarly, at an individual level, all of us live within Her and She also operates within us as the आत्मा. विश्वगर्भा is also be taken to mean as भूदेवी since everything resides within Her and She resides in all धातु within us (we too have sprung from Her and eventually merge into Her).
637. स्वर्णगर्भा: Within the भूदेवी, the best or परम धातु is स्वर्ण and since She holds स्वर्ण within Her, She is called as स्वर्णगर्भा – that is one meaning. स्वर्ण शोभना अर्ण मंत्रा: गर्भेयस्यास्या सा स्वर्णगर्भा. स्वर्ण refers to वर्ण that is शोभनम् which means अक्षर that generate शुभ which again refers to मंत्र. And since all मंत्र are situated within Her गर्भ just as all लोक is situated within Her, She is called as स्वर्णगर्भा. Note that all मंत्र have descended from the original शब्द ब्रह्म viz ॐ. To summarize both the नाम, विश्वगर्भा refers to जगत् that is accessible to दृष्य and स्वर्णगर्भा refers to the मंत्र जगत् that is accessible via नाम – both दृष्य (or रूप) & नाम (meaning both physical & sound aspects) in this entire विश्व is Her only. 
638. वरदा: Those who are able to access Her in every रूप & नाम present within this विश्व their entire lives will obtain from Her everything that they seek (and more). And since She grants everything to the साधक who do Her उपासना via नाम and रूप, She is called as वरदा. वर also refers to that which is श्रेष्ठ and since मोक्ष is the most श्रेष्ठ of all for an उपासक, this नाम may also be seen as Her as वरदा granting मोक्ष. 
639. वागधीश्वरी: She is the ईश्वर who is the आधार or अधिष्ठान of वाक् and therefore called as वागधीश्वरी here. 
640. ध्यानगम्या: How can we approach Her as ब्रह्मविद्या स्वरूपिणि? She can be approached when one resorts to ध्यान and hence, She is referred to as ध्यानगम्या here. Therefore, while doing कल्पना of Her रूप and doing Her जप via मंत्र, one needs to simultaneously keep इन्द्रिय under control so as to be able to do Her ध्यान fully – when a साधक does all these simultaneously, She becomes accessible to such a साधक. And because She is accessible via ध्यान, She is called as ध्यानगम्या here. 
641. अपरिच्छेद्या: परिच्छेद्या refers to that which can be broken down or cut – essentially, that all is limited or measurable becomes परिच्छेद्या. She is however infinite or unlimited and therefore अपरिच्छेद्या. But despite being infinite and unlimited, She is accessible for one doing Her ध्यान. Put another way, an उपासक who does Her उपासना by ध्यान will access Her who is अपरिच्छेद्या. So the question may arise – if an उपासक is limited, how can one who is limited access one who is unlimited? And the obvious उत्तर to that प्रश्न is that the उपासक rises to become unlimited or attains Her state of being by becoming अपरिच्छेद्या. 
642. ज्ञानदा: She therefore grants ज्ञान to the उपासक who understands Her as अपरिच्छेद्या. And since She is the only who grants ज्ञान, She is called as the giver of ज्ञान viz ज्ञानदा. 
643. ज्ञानविग्रहा: Where does She give ज्ञान from? From Her memory, from books…. That is not so. If we get sunlight from the Sun, the Sun does not have to secure sunlight from somewhere to grant to us; instead, sunlight comes from the Sun itself. Similarly, since She is ज्ञान स्वरूपिणि Herself, when She comes into the presence of the उपासक, ज्ञान  comes automatically to the उपासक. Her very essence, Her very रूप, Her very नाम, Her everything, Her विग्रह is that of ज्ञान – hence She is called as ज्ञानविग्रहा. 

सर्ववेदान्त-संवेद्या सत्यानन्द-स्वरूपिणी । लोपामुद्रार्चिता लीला-कॢप्त-ब्रह्माण्ड-मण्डला ॥ १२८॥

644. सर्ववेदान्त-संवेद्या: संवेद्या means संपूर्ण or संमग्र. Her ज्ञान is available in a संपूर्ण manner within the entire ज्ञानकांड of the वेद (which is otherwise called as वेदान्त). 
645. सत्यानन्द-स्वरूपिणी: And what kind of ज्ञान does वेदान्त give access to? The ज्ञान that conveys Her स्वरूप as सत्य and आनन्द is what one gains access to. Note that the आनन्द referred to as not लौकिक आनन्द but सत्य आनन्द meaning that आनन्द which is अखण्ड and available at all times. Such eternal आनन्द is Her स्वरूप. 
646. लोपामुद्रार्चिता: And when one gains access to Her highest state of being, the lower aspects of Her उपासना via various मुद्रा or क्रिया (पूजा, जप, etc) reduce in their intensity (लोपा), that is why Her नाम is given as लोपामुद्रार्चिता here. As per many पुराण, लोपामुद्रा is the wife of अगस्त्य who wishes to marry अगस्त्य but when the ऋषि refused, She did उपासना of श्री माता. And लोपामुद्रा’s तपस्या was so intense, श्री माता Herself gave दर्शन् and instructed the श्री विद्या मंत्र to लोपामुद्रा following which she attained सिद्धि in the मंत्र and अगस्त्य eventually married her. Because अर्चना of श्री माता was done by the great ऋषिका, लोपामुद्रा, She is called here as लोपामुद्रार्चिता. So great was the अर्चना of लोपामुद्रा that when ऋषि अगस्त्य approached श्री हयग्रीव to get instruction of ललिता सहस्रनाम, श्री हयग्रीव addresses ऋषि अगस्त्य as husband of लोपामुद्रा (meaning she had a distinct identity of her own and was as accomplished as her husband in ज्ञान). 
647. लीला-कॢप्त-ब्रह्माण्ड-मण्डला: कॢप्त means well-organized or systematic. The entire ब्रह्माण्ड मंडल has been well-organized in the most appropriate manner by Her. But did She have to work hard to organize the विश्व? No – She has done this activity in the mindspace of लीला (meaning, in a playful way). लीला is also used to suggest that the purpose or manner of Her action cannot be conveyed in words that our बुद्धि can comprehend – and where the बुद्धि is seen as a inadequate tool but the “how” needs to be still conveyed, the word लीला is used to convey the idea that while it is difficult to convey how the complex universe has been systematically organized, we can understand that building of the universe is a लीला for Her. 

अदृश्या दृश्यरहिता विज्ञात्री वेद्यवर्जिता । योगिनी योगदा योग्या योगानन्दा युगन्धरा ॥ १२९॥

648. अदृश्या: She cannot be seen with our sense organs (eyes). Some theory may be useful here. There are five aspects of the Universe – अस्ति, भाति, प्रिया, नाम & रूप. While नाम & रूप are the लक्षण of प्रकृति or विश्व, अस्ति, भाति & प्रिया is the लक्षण of पुरुष or परमात्मा. At an individual level, our चैतन्य has the लक्षण of अस्ति, भाति & प्रिया while our शरीर has the लक्षण of नाम and रूप. She is called asअदृश्या here since Her लक्षण is that of अस्ति, भाति & प्रिया (just as our चैतन्य cannot be seen with our eyes). 
649. दृश्यरहिता: Only objects and persons having नाम & रूप that can be seen & perceived (available for दृष्टि) using our sense organs. She is however दृश्यरहिता meaning that once नाम & रूप is set aside, She becomes accessible as अस्ति, भाति & प्रिया. 
650. विज्ञात्री: She is the only one who is learning everything. 
651. वेद्यवर्जिता: There is nothing that needs to be known by Her since She knows everything. Both the previous and current नाम are no doubt contradictory. How do we reconcile the two in that case? We can use our favourite (all weather 😀) analogy with the Sun. When we wake up, we see Sunlight and experience light all around – but does the Sun see sunlight? Sun itself is Sunlight and it does not have to see separately what Sunlight is. Similarly, while श्री माता as the ज्ञान स्वरूप knows everything, there is nothing else that is left for Her to know (since whatever there is to know is Her only). Knowledge, by its implicit nature presupposes a separation of the “knower” and the “known” and effort by the “knower” to know the ‘known”. However, since She is ज्ञान स्वरूप and everything is within Her only, since there is nothing outside Her, there is nothing that is unknown to Her. Therefore, She is both विज्ञात्री as well as वेद्यवर्जिता. 
652. योगिनी: She is a योगिनी meaning She is one who is परिपूर्ण or complete. She is the ज्ञान स्वरूपिणि and therefore, She is full or complete. She is also the योगदा meaning She is the one who is qualified to teach योग to anyone. Because She is परिपूर्ण, She therefore becomes qualified to teach योग to anyone. It does not stop here – She is also the योग्या viz the goal of योग too viz ज्ञान. Therefore, not only if She is योगिनी and therefore qualified to teach योग (योगदा), She is also the goal for a योगिनी (योग्या) viz ब्रह्मज्ञान. We have therefore covered all three नाम in this explanation – this is however a simple explanation – let us go deeper. What does योग mean in simple terms? योग refers to a union or of coming together. What comes together? The experiencer and the experienced – so, if a person sees an object, the person is the experiencer while the object (pen, box, car), etc) is the experienced. In the context of this नाम, the person is a योगिनी while the object of experience is योग्या. However, are these two enough for an experience to happen? While they are indeed coming together, how does this coming together of the person and the object come about? Unless there is an agent in the middle that makes an experience possible, the person will not experience – this agent in the middle is referred to as योगदा. 
653. योगदा: Already explained above
654. योग्या: Already explained above
655. योगानन्दा: Process of all the three conveyed above coming together is योग. And what happens when such a योग happens? One experiences आनन्द and this आनन्द is Her रूप. She is indeed the real goal – therefore, while योग्या is conveyed as the external goal in any अनुभव (of seeing an object, of eating food, of listening to music, etc), the end objective of each such goal is आनन्द only and that is the real experience one has in any union. And since this आनन्द comes about as an outcome of योग, She is called as योगानन्दा here. 
656. युगन्धरा: On the context of the last few नाम conveyed above, what does युगन्धरा mean here? Within our life, there are two aspects engaging with one another – one is myself (viz the जीव) and the other is the प्रपञ्च. When the जीव is in deep sleep, there is no अनुभव but when the जीव is awake, it continually engages with प्रपञ्च while living within it. Both of them are collectively referred to as युग and She is the one who holds both of these together within Her – hence, She is called as युगन्धरा here. 

इच्छाशक्ति-ज्ञानशक्ति-क्रियाशक्ति-स्वरूपिणी । सर्वाधारा सुप्रतिष्ठा सदसद्रूप-धारिणी ॥ १३०॥

657. इच्छाशक्ति-ज्ञानशक्ति-क्रियाशक्ति-स्वरूपिणी: Three शक्ति viz इच्छा, ज्ञान and क्रिया are an expression of Her स्वरूप. When परमात्मा does संकल्प to do सृष्टि, it is इच्छा शक्ति; how to do this सृष्टि is the ज्ञान which it possesses and the actual action of सृष्टि is the क्रिया शक्ति of the परमात्मा. The reason for clubbing this नाम together is to convey that all these three शक्ति are not separate but are held or possessed by one पराशक्ति Herself. In the श्रीचक्र, right at the centre is the बिन्दु स्थान which is the original state of शिव and शक्ति together. When there is a स्पन्दन (vibration) within the बिन्दु, an expansion happened and त्रिकोण got formed with three ends representing इच्छा, ज्ञान and क्रिया which in turn further expanded to the whole universe. Next, if we take the विग्रह of श्री माता, one must visualize इच्छा शक्ति at the शिर स्थान, ज्ञान शक्ति from the region of कण्ठ to the thigh region and क्रिया शक्ति for the region below the thighs.  
658. सर्वाधारा: She uses the three शक्ति conveyed above to run the विश्व and since these three शक्ति are the आधार of the entire विश्व, She is called as सर्वाधारा here. 
659. सुप्रतिष्ठा: She is not just the आधार of the entire विश्व, She is also the अधिष्ठान within the विश्व. While आधार may be seen merely as a base and an object can exist even if not supported by a base, when She is the अधिष्ठान (like a समुद्र within the waves), one cannot separate the two. Because She is established (प्रतिष्ठा) within the विश्व, She is called as सुप्रतिष्ठा here. विश्व does not any existence outside of Her – that is the idea. 
660. सदसद्रूप-धारिणी: So the question may arise as to how is She established within the Universe? What kind of आधार does She provide to the Universe? She has taken the रूप of both सत् and असत् where सत् means कार्य (that which exists and can be seen) and असत् representing the कारण (which cannot be seen but can only be inferred indirectly). Essentially, She is both the साकार रूप as well as निराकार aspect of परमात्मा as also She is both the सगुण and निर्गुण aspect of the विश्व. Similarly, the विश्व is seen as having नाम & रूप and this may be called as the सत् aspect of it while अस्ति, भाति and प्रिया may be called as the असत् aspect of the universe – both go in parallel and both are Her expressions only. 

अष्टमूर्तिर् अजाजैत्री लोकयात्रा-विधायिनी । or अजाजेत्री एकाकिनी भूमरूपा निर्द्वैता द्वैतवर्जिता ॥ १३१॥

661. अष्टमूर्तिर्: ईश्वर is expressed in the उपनिषद् as one having अष्टमूर्ति (eight manifestations are collectively ईश्वर). These are पृथ्वी, आप, अग्नि, वायु, आकाश, सूर्य, चंद्र and क्षेत्रज्ञ. Doing उपासना by seeing the entire जगत् composed of अष्टमूर्ति as ईश्वर is stated to be the most beneficial उपासना. Elsewhere, शिव is expressed as one having अष्टमूर्ति with these नाम – भव, शर्व, ईशान, पशुपति, रुद्र, उग्र, भीम & महादेव. The शक्ति aspect of these नाम are given as सुकेशी, सोम, स्वाहा, परशिवा, अदिति, सुवर्चला, दीक्षा & रोहिणी – and since She has these eight expressions of Herself, She is called as अष्टमूर्ति: here. In the श्रीमद्भगवद्गीता, भगवान् uses the word अष्टधा where apart from पञ्चभूत, He names मन, बुद्धि and अहंकार (last three are akin to चंद्र, सूर्य and चैतन्य) – one must therefore see that all शास्त्र are collectively conveying the same idea in various forms. Earlier, the मातृका वर्ण have also been shown as classified into eight and even those can be seen as अष्टमूर्ति here.  
662. अजा: The physical विश्व or प्रपञ्च has an आदि (or beginning). Those who undertake नित्यपूजा will be aware of संकल्प in which the entire time elapsed of the birth of the current सृष्टि is conveyed. But while विश्व has an आदि, श्री माता is अजा meaning that She has no आदि – She is unborn and eternal (or सनातन). 
663. जैत्री: जैत्री means जय is Her स्वभाव. जय is a state where one is above everything else and since She is the highest, this नाम applies to Her perfectly. To Her भक्त who undertake Her साधना, She ensures that such a भक्त is able to obtain जय over अज्ञान and become प्रकाश स्वरूप like Herself. 
664. लोकयात्रा-विधायिनी: Everything in this लोक is on a यात्रा – both at an individual level as well as at a universal level. सृष्टि, स्थिति and लय happens at both the levels on a continuing basis. At an individual level too, our life too is on a यात्रा and depending on our कर्म, the next course in our life comes about. For everything and everyone in this विश्व, She is the one who determines what यात्रा each and every aspect in this universe takes and ensures that such a यात्रा happens as per Her direction. Given Her central role in determining the यात्रा of everyone and everthing in this Universe, She is called as लोकयात्रा-विधायिनी. For an उपासक therefore, it becomes important to keep their मन on श्री माता on a continuing basis. Given the uncertainty of life as well as sudden challenges or good moments life may throw towards us in our own journey of life, it becomes useful for an उपासक to develop the habit of reminding oneself about Her central role in every experience that life takes such a person to. As soon as one gets up in the morning as well as last action before sleep (apart from other times during the waking day), remembering Her will enable the उपासक to become a recipient of Her दया and thereby get Her help in facilitating an eventful यात्रा. 
665. एकाकिनी: She is an एकाकि. What does एकाकि mean? She is alone. There is nothing else in this विश्व other than Her. There is a मंत्र in the शास्त्र which conveys this state in an interesting manner – it says that initially, परमात्मा was scared that He is alone but then He collected Himself and said that I should only be scared if there is another but if there is no one other than Me, what or why should I fear anything at all? There is a fascinating श्लोक in the देवी भागवत which reads as – एकैव लोकान् ग्रसति एकैव स्थापयत्यपि एकैव सृजतै विश्वम् तस्मात् एकाकिनी मता. She alone has done सृष्टि, She alone is doing स्थिति, She alone is doing लय; and because She is doing all these alone, She is an एकाकिनी. एक is also to be seen as meaning that She is the प्रधान (or primary – which also means that anything else in this विश्व is secondary, tertiary, etc). Also, when the words used are “She is the One”, it also means She is सर्व समर्थ or the one having highest capability.  
666. भूमरूपा: भूम refers to a thing that is spread out or has विस्तार. प्रपञ्च is something that is सर्वव्यापक and it is to विस्तार that no one can fathom its size and depth. Given that She is the आधार of this प्रपञ्च, Her विस्तार is much more than that of प्रपञ्च and for this reason, She is called as भूमरूपा here. Note that भूम is also used for आधार and we have already stated many times earlier that She is the आधार of this entire विश्व. There is a famous line in the उपनिषद् – यत्र नान्यत् पश्यति नान्यत् श्रुणोति नान्यत् जानाति स भूमा meaning where one does not see any other, one does not hear any other and where no idea other than Her can enter, that स्थिति is called as भूमा. This नाम is therefore stating that Her रूप is the state of अनन्त सुख (as against लौकिक सुख). This is why the अनुभूति one obtains in तुरीया स्थिति is referred to as भूमा. 
667. निर्द्वैता: The usual लौकिक perception of all of us at a व्यवहार level is that there are two aspects that are operating at all times – there is “me” who is the experiencer and there is the “other” which is the विश्व or प्रपञ्च that is outside me or separate from me. However, in the state of श्री माता, there is no अनुभव of द्वैत – it is the state of अद्वैत. अनुभव of two (or many) is merely a perception; with योग, when one advances, विश्व as the “other” or an external, tears away and one is able to see श्री माता both within oneself and the outside world. She is One – not द्वैत (which means not just two but means many). 
668. द्वैतवर्जिता: Since She is अद्वैत, one can attain to Her if the साधक too abandons द्वैत (or seeing everything in the विश्व as separate or distinct from oneself). Once a साधक develops such a दृष्टि where he is able to see the One behind all of diversity, the साधना may be said to be deepened and She will certainly grant Her state to such a साधक. Vasu 

अन्नदा वसुदा वृद्धा ब्रह्मात्मैक्य-स्वरूपिणी । बृहती ब्राह्मणी ब्राह्मी ब्रह्मानन्दा बलिप्रिया ॥ १३२॥

669. अन्नदा: Starting from this नाम, the next few नाम come under what is referred to as सावित्री विद्या. सविता means सूर्य and सावित्री refers to the शक्ति (or श्री माता) who is the essence residing within सूर्य. Those who undertake उपासना of सूर्य with the भावना that the शक्ति that energizes सूर्य being श्री माता Herself will obtain the benefits that are listed from this नाम. अन्नदा sees श्री माता as one who grants अन्नviz food. आदित्य उपासना elsewhere in the various शास्त्र is beneficial for gaining food as प्रसाद. As per our शास्त्र, अन्न is not seen merely as food that satiates hunger. The स्थूल aspect of food is taken by our स्थूल शरीर which consumes what it needs and turns the balance into waste and rejects it, the सूक्ष्म aspect of food helps in sustenance of प्राण while much more सूक्ष्म aspect aids the मन & बुद्धि complex. Good अन्न is therefore not just aiding in physical upkeep but She grants अन्न that aids not just in good health but the साधक is also granted Her ज्ञान. She grants अन्न that is without दोष which is beneficial both for our physical, mental and intellectual well-being. There are three kinds of दोष associated with अन्न – जाति (दोष present in a सह्ज or innate manner within such food items – poisonous or having रजस् and तमस्), आश्रय (दोष that arises owing to the पात्र or carrier that carries such a food item) and निमित्त (the place where such food items are grown or preserved may have दोष and that then carries to the food items too). Because She grants अन्न that is without दोष, She is called here as अन्नदा. 
670. वसुदा: वसु refers to ऐश्वर्य. To live a good life, material prosperity is a useful aid and वसु may thus be seen as being in संपन्नता.   
671. वृद्धा: She is old. She is the most ancient. She is the first of all. She is the primary one. And since She is the original one in this universe, She is old – older than any other. And hence, She is called as वृद्धा. There is another meaning that is equally beautiful – what is the purpose of using the word वृद्धा after अन्नदा & वसुदा? While She grants अन्न & वसु, there is no depletion even after giving so much to Her साधक. In fact, She keeps granting अन्न & वसु on a continuing basis which leads to वृद्धि (increase or rising up) of the साधक. Till the साधक reaches the state of मोक्ष, She keeps granting both on a continuing basis – hence, She is rightly to be seen as वृद्धा. 
672. ब्रह्मात्मैक्य-स्वरूपिणी: वृद्धि of ऐश्वर्य and ज्ञान takes the साधक to a state when there is ऐक्य (or union) with one’s चैतन्य viz ब्रह्म. And when that union happens, the साधक is able to witness Her who is no different from ब्रह्म, our primary reality, our own identity, and साधक really sees Her as ब्रह्मात्मैक्य-स्वरूपिणी.
673. बृहती: Since we have ended the previous नाम by reaching ब्रह्म, this नाम and a few others that follow expand on what ब्रह्म is or means. बृहती means it is (very) big (and expanded all over). बृहती is also a छंद within the वेद where each पाद has nine अक्षर and four पाद with each having nine अक्षर is called as बृहती. There is a देवता whose name is विश्वावसु and the वीणा used by this देवता is also called as बृहती. 
674. ब्राह्मणी: Wife is a ब्राह्मण is ब्राह्मणी. ब्रह्म has five अर्थ – वेद, धर्म, ज्ञान, तप and परमात्मा and one who devotes one’s life to all these five is a ब्राह्मण. One may or may not be born in a house having ब्राह्मण ancestry but one is devoted to or is dedicated to these five for all life, such a one is a ब्राह्मण. She is the शक्ति of ब्राह्मण and therefore called as ब्राह्मणी. Or we may call Her as वेद, धर्म, तप and ज्ञान स्वरूपिणि. 
675. ब्राह्मी: शक्ति of ब्रह्म or even ब्रह्मा is ब्राह्मी. 
676. ब्रह्मानन्दा: She is an आनन्द स्वरूपिणि – and not लोक आनन्द but आनन्द that applies at a परमात्मा level – universal आनन्द is Her रूप. 
677. बलिप्रिया: She likes बलि. There is a line in the शास्त्र which says – सर्वेस्मे देवा: बलिमावहन्ति meaning that बलि needs to be offered to all देवता. In front of all traditional temples, there is a बलिपीठ. बलि means त्याग (meaning an act of giving up).  Only when one gives up one’s ममकार and अहंकार, only then one may be said to have offered बलि. In the वामन अवतार, when विष्णु asks बालि for दान, बलि offers the two लोक that was owned by him (akin to offering of ममकार) but विष्णु was not satisfied – then बालि offers his own head (akin to offering of अहंकार) and then moment that is offered, he secures everything from वामन and he becomes eternal. 

भाषारूपा बृहत्सेना भावाभाव-विवर्जिता । सुखाराध्या शुभकरी शोभना सुलभा गतिः ॥ १३३॥

678. भाषारूपा: What is भाषा? While translated as language, भाषा actually means a verbal expression. Therefore, any verbal expression is Her स्वरूप only. 
679. बृहत्सेना: She has a massive सेना behind Her. What is the सेना that is being referred to here? Given that this नाम comes after the नाम of भाषारूप, सेना here therefore means मंत्र. The वेद has a corpus of seven crore मंत्र and all मंत्र is essentially for Her only. 
680. भावाभाव-विवर्जिता: One can describe Her in a certain way – which may be seen as भाव; however, She is not limited by Her description as She is indescribable and beyond all भाव expressed by मंत्र or any भाषा – hence, She is अभाव. This नाम suggests that She is beyond both भाव and अभाव as no भाषा can, in any manner, describe Her truth fully. When She comes to a भक्त in a certain manner, we may use that manner of coming as भाव and equally, when She is not coming to the भक्त despite doing intense साधना, we may use Her non-presence as अभाव – however, in the latter, can we actually say that She is not present? Because She is present everywhere at all times, whether She takes a certain रूप or does not take any रूप, She is always there. She is thus both भाव & अभाव and beyond भाव & अभाव. 
681. सुखाराध्या: Her आराधना is undertaken with a सुख expression. This obviously is clearly stating that those who undertake Her आराधना in a serious manner or merely as an unavoidable नित्यकर्म are not really doing Her आराधना. There must be joy in doing Her पूजा with full involvement and happiness. When आराधना is done in this manner, then She will easily accept such उपासना. Another way to see this नाम is that more than द्रव्य that is external, what is more important is the भाव of the साधक – while a साधक may or may not be in a position to offer a lot of द्रव्य (for various reasons), भाव can be displayed without any hindrance. And this भाव is expected to be that of सुख and She will certainly resonate with a साधक. 
682. शुभकरी: For one who undertakes Her आराधना with सुख, She immediately offers all that is शुभ for such a साधक. The फल of सुखाराध्या is शुभ. 
683. शोभना: She is able to give शुभ since Her स्वभाव is शुभ – and because Her स्वभाव is शुभ, She is called as शोभना here. Put another way, those who undertake Her आराधना by sitting in front of Her in a शोभना demeanour (meaning that one must have bath, dress apply, apply सत्व fragrance, have a joyful expression looking forward to the पूजा and possess मंङ्गळ भाव and स्वभाव at all times) will certainly obtain the फल of such an attitude in an easy manner. 
684. सुलभा गतिः अर्थ of this नाम is conveyed in the previous नाम already viz if and when a साधक approaches Her with सुख and शोभाना outlook, She becomes very easily accessible to such a साधक. 

राज-राजेश्वरी राज्य-दायिनी राज्य-वल्लभा । राजत्कृपा राजपीठ-निवेशित-निजाश्रिता ॥ १३४॥

685. राज-राजेश्वरी: This and the next श्लोक are collectively referred to as राज्यलक्ष्मी मंत्र. Those who are yearning for an उत्तम position or state can do पारायण of thes नाम. महाभारत gives निर्वचन of the word राजा as रंजिकत्वात् राजा means राजा is one who ensures that the people get पोषण, one who pleases all and not affected by shortage of anything (they seek). Another निर्वचन is राजते इति राजा meaning one who is a प्रकाश स्वरूप and shines and excels above all is a राजा. She is the ईश्वर शक्ति of राजा of the राजा who govern us. So the first राजा who govern us are the देवता (सूर्य, दिक् देवता, etc) who in turn are governed by ब्रह्मा, विष्णु and रुद्र – but She is above even the त्रिमूर्ती and since She is above all the राजा, She is called as राज-राजेश्वरी. कुबेर also is referred to as राज-राजा and since She has महालक्ष्मी governs कुबेर also, in this way too, She is राज-राजेश्वरी. Lastly, this नाम is also explained to state that She is षोडषी मंत्र स्वरूपिणि. 
686. राज्य-दायिनी: Whatever we attain that gives us joy & satisfaction and comfortable with our state is our राज्य. The राज्य of अष्ट दिक्पालक are: 

1. राज्य of इंद्र – अमरावती
2. राज्य of अग्नि – तेजोवती
3. राज्य of यम – संयमी
4. राज्य of निऋति – कृष्णाङ्गना
5. राज्य of वरुण – श्रद्धावती
6. राज्य of वायु – गंधवती
7. राज्य of कुबेर – अलकापुरी
8. राज्य of ईशान – यशोवती

Ruling these अष्ट दिक्पालक are the राज्य of त्रिमूर्ती: 

1. राज्य of ब्रह्म – सत्यलोक
2. राज्य of विष्णु – वैकुण्ठ
3. राज्य of रुद्र – कैलाश

All these देवता are able to live in their राज्य and run these is because श्री माता made these available to each of them and She then runs all these राज्य collectively by regulating all these in a simultaneous manner. 

687. राज्य-वल्लभा: She is the वल्लभा of all these राज्य meaning that She is the one who made these राज्य, appointed people to run their individual राज्य and ensures that collectively, all of them run as per Her wish and command in a consistent manner. Equally, each of the people living in each of these राज्य are able to obtain whatever they please and are seeking. 
688. राजत्कृपा: She grants राज्य to the life inhabiting various लोक not because She expects anything in return but because She has कृपा. राजत् means on that shines (having प्रकाश) and therefore, Her कृपा is of an excellent nature that is visible to all. 
689. राजपीठ-निवेशित-निजाश्रिता: For those who take Her आश्रय, She makes them sit in the राजपीठ (highest place or most appropriate स्थान suited to our कर्म or throne).  Such a पीठ is offered as an outcome of Her कृपा and because She sees the person as योग्य for taking sitting in such a स्थान. 

राज्यलक्ष्मीः कोशनाथा चतुरङ्ग-बलेश्वरी । साम्राज्य-दायिनी सत्यसन्धा सागरमेखला ॥ १३५॥

690. राज्यलक्ष्मीः In every राज्य & लोक, whatever संपदा (prosperity) one gets to see is Her expression only.  
691. कोशनाथा: कोश means treasury of a राज्य. Strength of a राज्य (State, Country, etc) is measured by the riches in the treasury. कोश is therefore necessary both, at an individual level. Among the देवता, कुबेर is the one who is the guardian of कोश. Treasury must however not been seen as being purely monetary. There is an idea of निधि देवता who are under the control of कुबेर (who is the देवता of संपदा) – all these निधि are also part of the कोश. These नव निधि are – पद्म निधि, महा पद्म निधि, शंख निधि. मकर निधि, कच्छप निधि, मुकुन्द निधि, कुन्द निधि, नील निधि & खर्व निधि. And She is the नाथ of कुबेर, She is seen as कोशनाथ all these नवनिधि too and hence, referred to as कोशनाथा here. Taking this further, at a पिण्डाण्ड level, all of us possess पञ्चकोश, and since She is चैतन्य स्वरूप lords over the पञ्चकोश, She is rightly terned as कोशनाथा. 
692. चतुरङ्ग-बलेश्वरी: A strong राज्य cannot depend on treasury alone; it needs बल (security, army, strength, etc). So what does चतुरङ्गmean here? Within a मंत्र, there are four aspects – बीज, पद, संख्य (# of अक्षर) & रेखा (यंत्र रूप of a मंत्र). Further, She runs the विश्व using four वेद बल (ऋक्, यजुस्, साम & अथर्व) and four वेद thus may also be seen as चतुरङ्ग here. 
693. साम्राज्य-दायिनी: One who thus obtains both the कोश & चतुरङ्ग from श्री माता becomes a सांम्राट and therefore obtains a साम्राज्य – of course, with Her कृपा only. So a question may arise using शास्त्र lens – what is the difference between one who obtains a राज्य and another who obtains a साम्राज्य? When a शिष्य enrols into विद्या for receiving दीक्षा from a गुरु may be said to have obtained a राज्य. However, after conclusion of the विद्या, when the शिष्य attains सिद्धि and receives full praise of the गुरु, such a one may be said to have obtained a साम्राज्य. Note that both can only be obtained with कृपा shown by Her. 
694. सत्यसन्धा: सन्धा means to be glued to or attached to. A राजा is expected to be attached to सत्य and only then can be seen as a real राजा. A person in a position of power, howsoever high or powerful it may be, cannot be considered a संम्राट unless such a one is tied to सत्य fully. सत्यसंधा सङकल्पो यस्य इति सत्यसंध: – meaning whosoever is aligned to or tied to सत्य from the state of सङ्कल्प itself (beginning state of any action) is called as सत्यसंध. 
695. सागरमेखला: मेखला refers to ornament worn around the abdomen while सागर refers to ocean. So a राजा whose राज्य has a broad विस्तार and upto and bound by सागर on all sides is referred to as सागरमेखला. Simply put, a vast kingdom is सागरमेखला. The other अर्थ of सागरमेखला is भूदेवी and She is भूदेवी स्वरूपिणि – and since भूदेवी is filled with संपदा and ऐश्वर्य to all the living beings who live within it, a राजा ruling a kingdom essentially is benefited by having Her कृपा in the form of भूशक्ति that helps the राजा run the kingdom. 

दीक्षिता दैत्यशमनी सर्वलोक-वशङ्करी । सर्वार्थदात्री सावित्री सच्चिदानन्द-रूपिणी ॥ १३६॥

696. दीक्षिता: Because She has taken a दीक्षा, She is called as दीक्षिता. What दीक्षा has She taken upon Herself? That whosoever has taken Her आश्रय will be given access to राजपीठ or a higher state of being – such is Her दीक्षा. Therefore, रक्षा of Her भक्त as well as रक्षा of all लोक is Her दीक्षा. दीयते ज्ञान विज्ञानं क्षीयते पाप नाशनम् इति दिक्षित – meaning that for a person obtaining a दीक्षा from the गुरु, the ज्ञान enters the persona of the साधक and पाप within the साधक starts coming down or keeps getting eliminated. Therefore, for the one taking दीक्षा, She takes the रूप of one who protects the साधक and provides ज्ञान – this रूप of Hers is referred to as दीक्षिता here.  
697. दैत्यशमनी: She has done संहार of दैत्य/ असुर – there are many कथा in the पुराण that describe how She has done संहार of the असुर. For one who has taken दीक्षा, we have stated in the previous नाम that She will perform the रक्षा of Her भक्त by destruction of असुर is thus an act of रक्षा. असुर are those who gain बल through intense तपस्या but this बल is used for destruction of लोक and harming all living in the लोक – hence, their destruction becomes necessary. 
698. सर्वलोक-वशङ्करी: By Her actions of रक्षा of Her भक्त by destruction of असुर, She shows that She has full control over सर्व लोक (all fourteen लोक are under Her control). 
699. सर्वार्थदात्री: Apart from destruction of असुर, She also grants सर्व अर्थ to all. By अर्थ is meant all objects that facilitate a पूर्ण life for Her भक्त. 
700. सावित्री: सविता means सृष्टि कारिणि शक्ति (even स्थिति and लय are included). The मूल कारिणि शक्ति is called as सविता. बुद्धिकर्माणिवास्माकम् य: प्रेरयेत तस्य तू देवस्सवितुम् ख्यातम् – She does प्रेरणा (persuade, inspire) for the entire जगत् – what प्रेरणा does She give? To attain good बुद्धि. Now, सावित्री refers to the गायत्री or परब्रह्म स्वरूपिणि present within the सूर्य मंडल. Now, while सूर्य and सविता may appear the same, सूर्य is referred to as सविता at the specific time just before sunrise when सूर्य प्रकाश just makes its presence known (there are other नाम for सूर्य during the course of the day while all the various नाम collectively are referred to as सूर्य). आराधना of सूर्य done at this time, as उषा काल is said to be most beneficial. The तेज from the सूर्य comes down or slips down towards earth and enables सृष्टि to happen (in terms of helping all living beings in various forms) – this तेज is called as सविता and the शक्ति of this तेज is called as सावित्री. सावित्री also means यज्ञ स्वरूपिणि. There is another निर्वचन – त्रिदशै: अर्चिता देवी वेद यागेषु पूजिता । भावशुद्धि स्वरूपा च सावित्री तेनसास्मृता: ।। All देवता are doing अर्चना of सावित्री and when such र्याग is done, one obtains भाव शुद्धि and we may thus say that the one who does यज्ञ attains भावशुद्धि स्वरूप. And once one obtains चित्त शुद्धि, one will open up to भक्ति & ज्ञान.  
701. सच्चिदानन्द-रूपिणी: The शक्ति that operates within सूर्य is सत्, चित् and आनन्द स्वरूपिणि – this is again to be seen as a clear assertion that even when we see नाम which likens Her to सूर्य, चंद्र, etc., we are not stating that She is सूर्य and चंद्र but She is चैतन्य स्वरूप which lights up everything including नक्षत्र, ग्रह as well as all of life. We are not elaborating what is meant by सत्, चित् and आनन्द since this has already been done many times till now. 

देश-कालापरिच्छिन्ना सर्वगा सर्वमोहिनी । सरस्वती शास्त्रमयी गुहाम्बा गुह्यरूपिणी ॥ १३७॥

702. देश-कालापरिच्छिन्ना: She is not limited by देश & काल (Her unlimited aspect has already been coverted earlier and therefore not being elaborated again here). 
703. सर्वगा: सर्वगा means that She is सर्व व्यापक – meaning that She is spread out everywhere and is present everywhere. Taking this further, She has taken multiple other रूप viz सर्व सिद्धान्त, सर्व शास्त्र, सर्व वेद, सर्व यज्ञ, सर्व लोक, सर्व जीव, सर्व देव, सर्व वृक्ष, सर्व पशु, etc – simply put, there is nothing that operates or able to sustain itself without Her as the core particle sustaining everything. An उपासक like प्रह्लाद was able to have अनुभव of विष्णु तत्व everywhere and this is why he was able to realize विष्णु – a साधक must know this truth not just theoretically but do Her पूजा with this भावना – if this can be achieved (which no doubt is very difficult), She will certainly make such a one be one with Her. 
704. सर्वमोहिनी: मोहिनी is the शक्ति that keeps most of living beings separate from Her. She is सर्व मोहिनी and if most of life continues to move around in संसार, it is because it is Her मोहिनी शक्ति that prevents life from knowing or experiencing or realizing Her true स्वरूप. So why is She doing this? Why cannot She move Her मोहिनी शक्ति? If and only when a person is willing and has the necessary capability or quality, only for such a person does She set aside Her मोहिनी शक्ति. For most us therefore, the शक्ति that prevents us from realizing Her is also Her शक्ति that continues to keep us in मोह with the प्रपञ्च.  
705. सरस्वती: One need not be unhappy when one is told that She is a मोहिनी स्वरूपिणि that keeps one in मोह. For those who attain the right qualities, She then becomes ज्ञान स्वरूपिणि – that is सरस्वती. She is called by three नाम at the three different संध्या during the day – at early morning, She is गायत्री, at the middle of the day, She is सावित्री while at the evening संध्या समय, She is called as सरस्वती (note that the other two नाम have already come earlier in this सहस्रनाम). सरस्वती is the प्राण शक्ति within us. सरस् सरणशीलत्वात् इति सरस्वती – सरण means to flow or expand and प्राण शक्ति operates within us in a गुप्त or अदृष्य way and because प्राण flows all across our शरीर, we live. सरस्वती also means ज्ञान शक्ति that flows not just within us throughout our शरीर but also starting from श्री माता (or नारायण, etc) to गुरु to शिष्य to शिष्य, etc – ज्ञान also is something that flows, 
706. शास्त्रमयी: सरस्वती स्वरूप is spread out in all शास्त्र. Since शास्त्र are corpus of ज्ञान, it becomes obvious that She is the core subject and therefore immersed into all शास्त्र. What is the approach to study any शास्त्र? First, we must take the word of शास्त्र as a valid statement, then connect the statement of the शास्त्र with वाक्य of our गुरु (or various गुरुs in the past) to validate the lines of the शास्त्र and lastly, our own आत्मानिश्चय (using our own बुद्धि in a manner that revalidates the wisdom of the शास्त्र) – only when all wisdom validates the शास्त्र and गुरु वाक्य and तर्क assist in appreciating the शास्त्र better, only then can we say that our study is rightly oriented. प्रवृत्तिर्वा निवृत्तिर्वा नित्येन कृतकेनवा पुंसांयेनोपधिष्येत तत्शास्त्रभिधीयते – शास्त्र is one that teaches प्रवृत्ति (how a गृहस्थ in संसार must conduct oneself) & निवृत्ति (how one who has taken on to वैराग्य must conduct oneself). She has therefore taken the shape of वेद and thus वेद and all other texts aligned to the वेद are also referred to as the शास्त्र. 
707. गुहाम्बा: गुह refers to कार्तिकेय and She is the माता of कार्तिकेय. Why कार्तिकेय? कार्तिकेय is also seen as having ज्ञान स्वरूप fully. श्री विद्या परम्परा also sees कार्तिकेय as one of the गुरु of the परम्परा. And since there is reference in previous नाम to ज्ञान in the form of सरस्वती and शास्त्र, कार्तिकेय has been correctly brought in here. गुह refers to ब्रह्मज्ञान and since She is the माता of ब्रह्मज्ञान or since She is the giver of ब्रह्मज्ञान, She is called as गुहाम्बा here. Another अर्थ – all जीव are called as गुह since they are hidden or covered up by माया. And since She is the mother of all जीव as the महामाया, She is called as गुहाम्बा here.  
708. गुह्यरूपिणी: She is a गुह्यरूपिणी (She is present in a hidden manner just as oil in til seeds or fire present within fire sticks – as conveyed elsewhere in some शास्त्र). Whatever ज्ञान is not accessible to one using lens of व्यवहार (व्यवहार दृष्टि), that is referred to as गुह्य.  गुह्य is therefore the name given to the उपनिषद् since these शास्त्र are devoted to ब्रह्मविद्या which is hidden from all and it can only be accessed by one who develops the उपासना बल to see Her within one’s own हृदय गुह. Says सूत संहिता – गुरुमूर्तिधरां गुद्यां गुह्यविज्ञान रूपिणीं गुह्यभक्त जडप्रीताम् गुहायाम् निहिताम् नुम: – She is one who has taken the रूप of गुरु, She is गुह्य (hidden), She has the रूप of गुह्यविज्ञान (viz वेदान्त) and She adores the गुह्यभक्त (meaning those भक्त who are engaged or immersed in ब्रह्म विद्या viz a रहस्य विद्या). 

सर्वोपाधि-विनिर्मुक्ता सदाशिव-पतिव्रता । सम्प्रदायेश्वरी साध्वी गुरुमण्डल-रूपिणी ॥ १३८॥

709. सर्वोपाधि-विनिर्मुक्ता: She is present within all उपाधि and owing to Her presence, each and every उपाधि is energized and thrown into activity; however, while being present within every उपाधि, She is separate from it. The common analogies given in वेदान्त are the idea of घटाकाश and चिदाकाश meaning that while आकाश is present in घट (pot), even when the pot (viz an उपाधि) is broken, आकाश continues to be present though with the name of चिदाकाश. Similarly, there may be pools of water and Sun may be simultaneously visible in all of them – therefore, even though the Sun is visible in all pools and even heats up the water in each of the pools, the Sun is not present in the pool and exists separate from the pool and its water. Similarly, She is the चैतन्य स्वरूपिणि while energizing all उपाधि is separate from it and free from the conditioning or limitations imposed by any उपाधि. 
710. सदाशिव-पतिव्रता: She is ever devoted to शिव – just as शिव is शव (corpse) without Her, She too cannot have an existence separate from शिव. सदाशिव is one who is अनुग्रह कारक (तिरोधान aspect of शिव takes a जीव to associate with मोह while सदाशिव associates the जीव with मोक्ष). Therefore, since सदाशिव is the aspect that is responsible for मोक्ष, such मोक्ष cannot be given in Her absence (Her presence as the शक्ति enables शिव to grant मोक्ष to a जीव). 
711. सम्प्रदायेश्वरी: She is the one who determines सम्प्रदाय and ensures that the various सम्प्रदाय that have come out of our शास्त्र are maintained and continue to function effectively. सम्प्रदाय निर्वचन is given as अपरिच्छिन्न गुरुपारंपर्य क्रमागतम् रहस्यम् – simple meaning is that सम्प्रदाय is an unbroken गुरु परम्परा tradition that has come in a systematic manner and is focused on conveying रहस्य विद्या (viz ब्रह्म विद्या). All शास्त्र have prescribed various नियम – these in turn are are tailored to धर्म – this in turn is linked to सत्य viz ब्रह्म चैतन्य. Following सम्प्रदाय is essentially tailored towards attaining our own real state of being. She is the goal and since all prescriptions are tailored towards Her only, She becomes the सम्प्रदायेश्वरी.  
712. साध्वी: साध्वी is one who has a साधु लक्षण. Whatever गुण is good or beneficial is called साधु and the feminine expression of साधु is साध्वी. स + अ ध्व is साध्वी which means good मार्ग and She is seen as the mother of all beneficial मार्ग.
713. गुरुमण्डल-रूपिणी: गुरु मंडल is understood as three गुरुs – स्वगुरु, परम गुरु & परमेष्ठी गुरु. So when श्री विद्या परम्परा is coming via these गुरुs, it is Her only that is coming in the form of these गुरुs. She is therefore called here as गुरुमण्डल-रूपिणी.  

कुलोत्तीर्णा भगाराध्या माया मधुमती मही । गणाम्बा गुह्यकाराध्या कोमलाङ्गी गुरुप्रिया ॥ १३९॥

714. कुलोत्तीर्णा: उत्तीर्णा means to cross over and She is called as कुलोत्तीर्णा since She assists in crossing over from कुल – we have already conveyed earlier that She is अकुल (at सहस्रार चक्र) while कुल is the नाम for देवी at lower six चक्र. कुल refers to समूह and She helps cross over from अनेक to अकुल which is an एक स्थिति.
715. भगाराध्या: भग is a नाम of सूर्य and when Her आराधना is done with Her residing within सूर्य मंडल, She is called as भगाराध्या. भग is also used for ऐश्वर्य and since all ऐश्वर्य देवी does Her आराधना, Her नाम is given as भगाराध्या. The eight सिद्धि (अनिमा, महिमा, etc) are also referred to as eight भग.  In श्री विद्या, the त्रिकोण (that comes after बिन्दु) is also called as भग and since Her आराधना is done in the आकार of त्रिकोण, She is called as भगाराध्या here. 
716. माया: शक्ति used to run प्रपञ्च is called as माया. देवी भागवत describes माया as विचित्रकार्यकरणा अचिंतितफलप्रदा स्वप्नइंद्रजालवल्लोके मायाप्रकीर्तिता. Simply put, it is a विचित्र शक्ति (indescribable) and the outcome of माया is also something that is beyond imagination. Since माया has been covered earlier, further elaboration is not being done here. 
717. मधुमती: मधु refers to आनन्द. मधुमती refers to आनन्द स्वरूपिणि. Just as the सार of a पुष्प is मधु, the सार of संसार is परमात्मा. When we see a पुष्प, we cannot see मधु within the पुष्प. However, while a honey-bee is able to see both पुष्प & मधु, it is able to successfully extract मधु from the पुष्प. Similarly, a योगी is able to spot or see मधु in this entire प्रपञ्च since the योगी is able to experience परमात्मा in every aspect of विश्व and therefore able to access ब्रह्म while living in प्रपञ्च. It is Her who as आनन्द स्वरूप is spread out all across the विश्व but only a योगी with right दृष्टि can access Her and become one with Her (note – we are referring to ब्रह्म आनन्द here and not लौकिक आनन्द). Lastly, even सूर्य is referred to as मधु since it is the life-giving aspect of सूर्य that fills all living beings on Earth with life – and as we discussed earlier, it is श्री माता who is residing within the सूर्य मंडल whose प्रकाश is relayed by सूर्य to whole of Earth. मधुमती thus refers to चैतन्य स्वरूपिणि residing within the सूर्य मंडल who gives life to the entire earth. 
718. मही: While the previous नाम refers to श्री माता within सूर्य मंडल, मही refers to पृथ्वी. The शक्ति within पृथ्वी to accept the शक्ति of the सूर्य मंडल and provides riches (plants, minerals, etc) that facilitate living beings to live their lives fully. Without this life-giving शक्ति within पृथ्वी, life would not have been possible. मही  is thus the नाम of श्री माता within पृथ्वी. मही is also used to describe something grand and ultimate that has विस्तार – therefore, both पृथ्वी and प्रकृति are referred to by the नाम of मही. 
719. गणाम्बा: She is the mother of गण which is a reference to गणेश. गण refers to समूह and in every गण, He is the गणपति. Among all the वेद मंत्र (which is also a गण), He is the पति in the form of ॐकार. Other अर्थ – The entire लोक is filled with गण (of मनुष्य, of वृक्ष, of ग्रह, of देवता, of नक्षत्र, etc) and since all these गण have come from Her, She is called as गणाम्बा here.  Similarly, अक्षर are also referred to as गण and therefore गणाम्बा also means मातृका वर्ण रूपिणी. 
720. गुह्यकाराध्या: Her आराधना is done by the गुह्यक and therefore, She is called as गुह्यकाराध्या. कुबेर is said to oversee two जाति – गुह्यकand यक्ष. In particular, the गुह्यक take charge of protecting the नव निधि (this was discussed earlier). गुह्यक is also taken to mean those उपासक who undertake Her आराधना in a गुह्य or रहस्य manner (three स्थान for such an आराधना are one in हृदय, second between eyebrows and third at सहस्रार)  – those who do अन्तर्मुख are also referred to as गुह्यक and Her नाम of गुह्यकाराध्या therefore flows from this अर्थ too.  
721. कोमलाङ्गी: Her demeanour is सूकुमार – ललिता also means the same thing. Her अङ्ग is कोमल (we have already stated earlier that कुण्डलिनी flowing across the शरीर is कोमल). 
722. गुरुप्रिया: The original गुरु of श्री विद्या परम्परा is शिव and therefore, शिवप्रिया and गुरुप्रिया mean one and the same thing. 

स्वतन्त्रा सर्वतन्त्रेशी दक्षिणामूर्ति-रूपिणी । सनकादि-समाराध्या शिवज्ञान-प्रदायिनी ॥ १४०॥

723. स्वतन्त्रा: तंत्र means शास्त्र and its निर्वचन is given as यागश्च इति कर्तव्यता meaning the विधान (or पद्धति) of यज्ञ is called as तंत्र. And while there are numerous तंत्र that are beneficial for भोग, this तंत्र (meaning श्री विद्या तंत्र) is स्व meaning unique & special since it enables one to gain access both to भोग & मोक्ष. Even from पुराण lens, She is स्वतंत्र (independent) and has expressed told शिव not to interfere in Her activity of सृष्टि, स्थिति and लय – and शिव lived up to His promise. Therefore, while She is completely free & independent, all of लोक is under Her control. कर्तुं अकर्तुं अन्यथा कर्तुं अपि समर्था इति स्वतन्त्र: – all that She does (or does not so), everyone has to align with such an action – that is one who is स्वतंत्र. Hence, She is referred to as स्वतन्त्रा here.  
724. सर्वतन्त्रेशी: All तंत्र are controlled by Her. Or She is to be seen as ईश्वर of all other तंत्र (meaning श्री विद्या is the highest of all तंत्र). And why is it the most powerful? Because it is aligned to ब्रह्म विद्या and any विद्या aligned to or referring to ब्रह्म विद्या automatically needs to be seen as the highest. 
725. दक्षिणामूर्ति-रूपिणी: शिव  is referred to as दक्षिणामूर्ति and when He was sharing the श्री विद्या ज्ञान, He took the form of दक्षिणामूर्ति. Inदक्षिणामूर्ति रूप, ब्रह्मविद्या is the ज्ञान that is conveyed. दक्षिण means skill or ज्ञान and दक्षिणामूर्ति therefore refers to ज्ञानमूर्ति. दक्षिण also means one who is समर्थ and only the one who does सृष्टि, स्थिति and लय is to be called as समर्थ which in turn is a सगुण activity. However, दक्षिणामूर्ति can be broken into दक्षिण + अमूर्ति meaning that He is the परमात्मा who is both सगुण and निर्गुण. And since His शक्ति is Her, She is also called as दक्षिणामूर्ति रूपिणी.
726. सनकादि-समाराध्या: समाराध्या means आराधना that is done in a सम way – meaning that there is no बहिर्मुख orientation when the आराधना is being done. The पुराण have ब्रह्म मानस पुत्र like सनक who approached दक्षिणामूर्ति to get ब्रह्मज्ञान. And since these ब्रह्म मानस पुत्र do Her आराधना in a संपूर्ण manner, She is called as सनकादि-समाराध्या here.
727. शिवज्ञान-प्रदायिनी: What will one get by doing Her आराधना? She grants शिव ज्ञान to those who do Her आराधना. शिव is मंङ्गळ स्वरूप, शिव is ब्रह्म, शिव is one who is beyond त्रिगुण – therefore शिवज्ञान means ब्रह्मज्ञान only and nothing else