Rāja-rājeśvarī राज-राजेश्वरी (684)
Nāma-s 684 to 689 begin with Rāja
She is Īśvarī for Brahma, Viṣṇu and Rudra who are known as Rāja-s or kings. Kubera, the god of wealth is also known as Rājā-rāja. Since She is worshipped by him, She is known as Rāja-rājeśvarī. Śiva is Rājarājeśvarā and His consort is Rājarājeśvarī.
Ādi Śaṅakarā describes Rājarājeśvarī in his Śrī Mantra Mātṛkā Puṣpamālā as follows. “The one who has akṣara hrīṁ as the last bīja of each of three kūṭa-s of Pañcadaśī mantra, the one who is fond of saṃyā, a type of mental worship, the one who considers all beings as Her family and being worshiped through haṁsa (ajapa mantra) mantra in tantric way, the one who is in the form of compassion known as Kāmākṣī, the one who is known through the bīja śrīṁ (श्रीं) of śodaśī mantra (If śrīṁ is added to Pañcadaśī mantra, the fifteen lettered Pañcadaśī mantra, becomes sixteen lettered śodaśī mantra. But in application, śodaśī mantra is recited in a different way. Please refer nāma 587), the one who is in the form of three Gods, Brahma, Viṣṇu and Rudra and the one who derives immense happiness in Śrī Cakra worship, I bow to this Rājarājeśvarī.”
Rājya-dāyinī राज्य-दायिनी (685)
Rājya-dāyinī means the one who is the giver of right to live in territories like Vaikuṇṭha (the abode of Viṣṇu) or Kailāsa (the abode of Śiva). Since She is the administrator of the universe, the destinations of the souls are decided by Her. The souls with good karmic account rest in dominions like Vaikuṇṭha and Kailāsa. This does not mean that these souls will not be incarnated. They will be born again after the expiry of their good karmic account. This process is called mokṣa. Liberation of the soul is different, where the soul merges with the Brahman not to be reborn again. Liberation can be attained only if there is no balance in karmic account, either good or bad. If one has the worst karmic account, his soul reaches the hell and undergoes sufferings and born again.
Rājya-vallabhā राज्य-वल्लभा (686)
She is Rājarājeśvarī, the queen of queens and capable of administering the universe. Brahma, Viṣṇu, Rudra, Indra and other gods and goddesses live in Śrī Cakra, the abode of Lalitāmbikā. It can be said that Rājya in these nāma-s refer to Śrī Cakra, where the entire gods and goddesses live. She is the ruler of Śrī Cakra, the abode of all gods and goddesses. This nāma is in confirmation of nāma 684.
Rājat-kṛpā राजत्-कृपा (687)
She is embodiment of radiating compassion, the primary quality of Śrī Mātā. Kṛpā means compassion.
Rājapīṭha-niveśita-nijāśritā राजपीठ-निवेशित-निजाश्रिता (688)
She establishes Her devotees in thrones. It is said in Śrī Devi Mahātmya (XV.19-21) that She had offered thrones to those who had surrendered unto Her. By offering corporeal prosperities like thrones, She tests one’s will power to resist materialistic temptations. If one chooses to ignore such material gains, She gives them a place in Her domain. This is how gods and goddesses were offered places in Śrī Cakra. Please refer to the quotation from Chāndogya Upaniṣad in nāma 693.
Rājayalakṣmīḥ राजयलक्ष्मीः (689)
Entire universe is Her Rājya or kingdom. Her kingdom has no territories, as the boundary of this universe is beyond human comprehension and infinite. She holds the entire wealth of this universe. This nama originates from Rājarājeśvarī (684) as only the Supreme authority can control the wealth of the universe.
Kośanāthā कोशनाथा (690)
Kośa means the wealth of a government. Since She is in total control of various Rājya-s or kingdoms, She is known as Kośanāthā.
Kośa also means sheaths of physical body. As per Vedānta philosophy, there are five superimposed layers covering the human soul. Nāma 428 discussed about five kośa-s which means sheaths or layers or coverings. They are prāṇa-maya kośa, mano-maya kośa, vijñāna-maya kośa, ānanda-maya kośa and anna-maya kośa. The Self-illuminating Ātman inside our self is covered by these layers or coverings. She is in the form of That Ātman
Caturaṅga-baleśvarī चतुरङग-बलेश्वरी (691)
Caturaṅga means four. She has the mighty army of cavalry, elephants, chariots and infantry. Internally, it means antaḥkaraṇa (internal tools) consisting of mind, intellect, conscience (lower level of consciousness) and ego. Either way, She rules army (external) as well as antaḥkaraṇa (internal). Antaḥkaraṇa of a person is very powerful like an army and can wreck mayhem.
Sāmrājya-dāyinī साम्राज्य-दायिनी (692)
Nāma 685 is Rājya-dāyinī and this nāma is Sāmrājya-dāyinī. Sāmrājya is higher than Rājya. Rājya is a kingdom ruled by a king or queen and Sāmrājya is the combination of many Rājya-s or kingdoms, known as empire.
Assuming that kingdoms of Brahma, Viṣṇu and Śiva as Rājya-s, Her domain, encompassing these three worlds. Brahma loka, Vaikuṇṭha and Kailāsa is Śrī Cakra. She offers a place in Śrī Cakra to those who worship Her with dedication. In Śrī Cakra, between ninth and tenth forts, siddha-s (sages and saints) reside, reciting verses in Her praise. Therefore Sāmrājya means Śrī Cakra.
There is a yajñā called Rājasūya yajñā. This yajñā is performed only be emperors and great rulers. The one who performed this yajñā is called samrāṭ. She is the bestower of samrāṭ as without Her grace Rājasūya yajñā is not possible.
Taittirīya Upaniṣad (I.vi.2) says, āpnoti svārājyam, which means ‘realising his identity with the Brahman’. Sāmrājya is possible for those who have established their identities with the Brahman. They are known as Self-realized persons.
Satyasandhā सत्यसन्धा (693)
She has determination towards truth therefore She determines everything based on truth only. This nāma talks about the importance of Truth in Her administration. The vows made by Her cannot be defeated by any other force in this universe. She makes vow to sustain this universe as Śrī Mātā.
Chāndogya Upaniṣad (VIII.i.5) says satyakāmaḥ meaning love of Truth and satyasaṅkalpaḥ which means committed to Truth. The Upaniṣad says ‘It is the cause of love of Truth and the cause of dedication to Truth. If a person strictly follows whatever the ruler of a country commands, he may then get as a reward some land, or even an estate.’
Śrīmad Bhāgavata (X.iii.25) says ‘We seek shelter in you....prompter of truthful speech as well as undifferentiating vision consisting of Truth, which is the highest means of attaining you.’
Viṣṇu Sahasranāma 510 is also Satyasandhā. This nāma gives extreme importance to Truth.