Vāmadevī वामदेवी (469)
Wife of Vāmadeva, yet another form of Śiva. In Hindu mythology, Śiva has five faces namely Īśāna, Tatpuruṣa, Aghora, Vāmadeva and Sadyojāta. Each of these faces represents five elements like ākāś, etc. Ancient scriptures say that only three faces of Śiva are visible. The fourth one is on his back and the fifth face called Vāmadeva is on the top of His head. This head represents the element of ether or ākāś. Liṅga Purāṇa describes Śiva’s Vāmadeva form like this: ‘He was adorned in red ornaments. He wore red garlands and clothes. His eyes were red. He was valorous.’ Vāmadeva mantra of Śiva is “ॐ namo brahmane Vāmadevāya. ॐ नमो ब्रह्मने वामदेवाय”. It is said that if one regularly chants this mantra, he is absolved of his sins and is not born again.
The combined form of Śiva and Śaktī is known as Ardhanārīśvara form. This form is also known as Vāmadeva form, because She occupies His left portion. It can also be said that Śiva’s Vāmadeva form is red because, She is occupying His left side and Her red complexion gets reflected in His crystal white colour. Left is also known as vāma and hence Vāmadevī. She is also worshipped through vāmācāra, the rituals performed with left hand. Even today, this type of worship is being followed widely, though it is against the teachings of Veda-s.
Vayo'vasthā-vivarjitā वयोऽवस्था-विवर्जिता (470)
She is beyond the effects of aging. This is the quality of the Brahman, who does not undergo changes.
Siddheśvarī सिद्धेश्वरी (471)
She is the Īśvarī of Siddha-s. Siddha-s worship Her. Siddha-s are those who have attained the powers of aṣṭama siddhi or eight types of super human powers. Such powers are attained only through kuṇḍalinī meditation. As per the concept of Siddha-s, Śiva stays in the crown cakra or sahasrāra without any movement. It is only Śaktī, in the form of kuṇḍalinī moving towards Śiva. She is worshipped in the form of kuṇḍalinī by such yogis. Hence, She is called Siddheśvarī.
Siddha-vidyā सिद्ध-विद्या (472)
The eternal mantra of Pañcadaśī is called siddhi-vidyā. All mantra-s have the potency of facilitating auspiciousness to a person who recites mantra-s with dedication and devotion. Mantra of god (he) is known as mantra itself and mantra of goddesses (she) is known as vidyā. When someone is to get an initiation of mantra, his guru will test the suitability of a mantra to that person. If a mantra does not suit a person, it causes more harm than good. That is why, knowledgeable gurus initiates their disciples with an ātma bīja (the letter of the soul), and prefixing this ātma bīja to any mantra will only rains in auspiciousness. For quicker results, the ātma bīja can also be prefixed and suffixed to a mantra or a mantra can be encased between ātma bīja-s, by prefixing and suffixing. However, such intricate subjects are to be decided by one’s guru.
But, Pañcadaśī mantra is exempted from testing its suitability. This mantra will not cause any harm under any circumstances. Pañcadaśī mantra has been described in detail in the introduction. Normally mantra-s are initiated during an auspicious time. For Pañcadaśī mantra, such astrological calculations are not necessary. This is based on the principle that all the planets function under Her control.
Siddha-mātā सिद्ध-माता (473)
She is worshipped as their mother by Siddha-s or yogi-s. Even for a sannyasin, mother remains as an exception. The supremacy of motherhood is well known. Siddha-s renounce everything and always stay connected with Śiva and Śaktī. There are certain yogi-s who get into deep meditation, without even taking food for years. They are able to survive because of the power of kuṇḍalinī, through which they stand connected to the cosmos. Such yogi-s address Her as Ma and hence She is known as mother of such yogi-s. Already, Her supreme motherhood has been discussed in nāma-s 1 (Śrī Māta) and 457 (Māta). She protects such yogi-s as their mother.
Yaśasvinī यशस्विनी (474)
The most renowned. She is famous because of Her multitude of capabilities. Śiva, after creating Her, does not get involved with any of the activities of the universe. She administers the entire universe independently. Mahānārāyaṇa Upaniṣad (I.10) beautifully explains this situation. It says “No person ever grasped by his understanding the upward limit of this Paramātma, nor his limit across, nor his middle portion. His name is ‘great glory’.” Such is the type of Her greatness.