Mahāpadmāṭavī-saṃsthā महापद्माटवी-संस्था (59)
She dwells in a great forest full of lotus flowers. Lotus flower grows only in water. Nature’s bounty has been mentioned here. Big mountains with high peaks were referred earlier. Now indirectly the water bodies are mentioned. Mahāpadma also refers to a type of elephant.
This nāma talks about the crown cakra or sahasrāra, situated above the six cakra-s of our body. A minute aperture in the centre of sahasrāra is called brahmarandhra or padmāṭavī. The divine energy enters human body through this aperture only. Human contact with higher planes is established through this aperture. This aperture is connected to all the six cakra-s. Lalitai conjoins Her consort Śiva in sahasrāra. This nāma talks about Her domicile in the middle of a thousand petal lotus or sahasrāra.
Kadaṃbavana-vāsinī कदंबवन-वासिनी (60)
She lives in the middle of kadaṃba trees whose flowers have divine fragrance. Her Cintāmaṇi graha is surrounded by a forest of kadaṃba trees. Nature’s greenery is mentioned here. By such narrations, Vāc Devi-s describe Her pṛthivī tattva, the Nature. She is also called Mother Earth. There are about twenty five walls around Her Cintāmaṇi graha, each wall representing a tattva. This Kadaṃba vana (kadamba forest) is situated between the walls of gold (eighth wall) and silver (seventh wall).
It is interesting to note that all the goddesses of Śrī Cakra intersect each other in the place between seventh and eighth walls. There are twelve Vedic (solar) months corresponding to English calendar. These twelve months are grouped under six ṛtu-s, each ṛtu consisting of two months. Each ṛtu is ruled by a god. These six gods along with their wives live in their palaces situated between third and eighth walls or forts of Śrī Pura.
In between the walls of gold and silver Mantrini Devi who is also called Śyāmala Devi has a palace where She resides. She is the authority of ninety bīja-s of Brahma Vidyā. Refer nāma 10.
Vāc Devi-s narrate how Lalitai controls even minute things. From the literal angle certain nāma-s may appear insignificant. But each and every nāma of this Sahasranāma has inner and secretive meaning and also a bījākṣara. By and large, such secretive meanings are not disclosed to everyone. People knowing the secretive nature of this Sahasranāma are extremely rare to find.
Sudhā-sāgara-madhyasthā सुधा-सागर-मध्यस्था (61)
She resides in the middle of the ocean of nectar. Sudhā means nectar, sāgara means ocean and madhyasthā means centre. Sudhā-sāgara is a place in sahasrāra. Just before sahasrāra, there is a place called soma cakra. When kuṇḍalinī reaches this soma cakra, due to the extreme heat, a liquid flows down through the throat (nāma 106). This liquid is called sudhā as its viscosity and taste resembles nectar. This liquid is also called amrṭavarśinī. Amrṭam also means nectar. She being present in the middle of this soma cakra in the midst of ocean of nectar causes this nectar to flow into all the 72,000 (nāḍi-s) nerves of human body. It is said that, if this nectar flows into our body, it does not cause death to the physical body. However this is possible only during advanced stage of kuṇḍalinī meditation. This is said to be the reason for long life of great sages.
Sudhā sindu also means the bindu in the centre of Śrī Cakra. This is mentioned in Saundarya Laharī (verse 8). This nāma attains great importance because it talks about amrṭavarśinī and the bindu.
Kāmākṣī कामाक्षी (62)
She has lovely eyes. Her eyes are full of grace, compassion and mercy for the universe. That is why, Her eyes are so beautiful. She fulfils all the desires of Her devotees by Her looks alone. Normally, our thoughts are reflected through our eyes. Kāmā is the combination of two bīja-s kā + mā. kā means Sarasvatī and mā means Lakṣmī. These two goddesses are said to be the eyes of Lalitā. Kāmā also means Śiva. This can mean that She is the eyes of Śiva.
Kāmadāyinī कामदायिनी (63)
She fulfils whatever is desired. There are several interpretations for this nāma. Kāma means Kāmeśvara, a form of Śiva. Dāyini means giver. It has been discussed earlier that Śaktī alone leads to Śiva and there is no direct access to Him. She takes Her devotees to Śiva, the supreme prakāśa form, the nirguṇa Brahman (Brahman without attributes). She is like a veil around Śiva and unless this veil is removed, Śiva cannot be realized. This veil can be removed only at Her will.
Brahma, the creator gave Her two names Kāmākṣī and Kāmeśvarī. This is because of Her omniscient nature. Brahma honoured her with these two names, because He was so impressed with all Her activities, which She does by mere glance. This interpretation indicates Her vimarśa form. Dāyini also means inheritance. She inherits Śiva, meaning that Śiva belongs to Her (possible obsession!).
The 59th nāma secretly refers to Vārāhi Devi, 60th nāma refers to Śyamalā Devi, 61st nāma to Kāmākṣī Devi and 62nd nāma refers to Mahā-tripura-sundarī (nāma 234, another form of Śaktī). These references are highly subtle in nature.
With this, the description of Her physical or gross form ends. Nāma-s 64 to 84 narrate the slaying of demon Bhandāsura. Here begins the narration of Her Supreme form and these recitals are also equally secretive in nature.