Nāda-rūpiṇī नाद-रूपिणी (901)

Apart from what is explained in nāma 299, nāda-rūpā, nāda also refers to the first movement of Śiva-Śaktī towards manifestation. The subtle sound is experienced in the spinal cord (suṣumna), when the Śaktī fills the universe with nādānta.  Here She is known as Nāda, the unmanifest from of sound.  At the highest level of nāda, vāc (speech) does not carry any denotation.  At this stage, there is no difference between the designator and the designated. ॐ represents this nāda form of Śabda Brahman.  The practitioner should learn to visualise nāda as luminous entity existing in his heart.  This luminosity symbolises the nature of the Supreme knowledge that is required to realise the Brahman.  This is the primary reason for avouching that Śaktī alone can reveal Śiva (nāma 727 Śiva- jñāna-prādinī).

In one of the best treatises of Śaktī, the kāmakalāvilāsā (verse 10) it is said ‘from nāda-bindu originates the entire world’.  This is confirmed in Muṇḍaka Upaniṣad (I.i.7) which says, “akṣarāt sambhavatīha viśvam” which means ‘from akṣara (Śabda Brahman) the universe originates.’  This nāma affirms that She is the Śabda Brahman, the creator of the universe. Śabda Brahman means primeval orphic sound.

{Further reading: Śiva Purāṇa says that ॐ has several components. Apart from others, ॐ has several types of Liṅga-s (a form of Śiva).  Liṅga Purāṇa explains the origin of Liṅga (I.16).  ‘It was for both Brahma and Viṣṇu a brilliant Liṅga manifested Itself in the ocean. It had thousands of clusters of flames. It had neither beginning, nor an end and nor a middle. It was incomparable, inexplicable and indistinct.  It was the source of the universe. There is a story that both Brahma and Viṣṇu wanted to find out the beginning and end of this Liṅga.  There are several types of Liṅga-s and the subtle Liṅga is known as sūkṣma-praṇava (sūkṣma means subtle).  In addition to the subtle Liṅga, there are many types of gross Liṅga-sSvayambhu Liṅga is identified with binduSvayambhu means self existent.  Śiva Purāṇa (I.16.113) says, nādaliṅga svayambhuvaḥ.}

Vijñāna-kalanā विज्ञान-कलना (902)

Vijñāna means knowledge that is required to realise the Brahman and kalanā means causing or effecting.  This nāma is an extension of nāma 727 Śiva-jñāna-pradāyinī.  She is endowed with knowledge as per nāma 643 Jñānadā.

This nāma says that She provides the highest knowledge to realise the Brahman.  There are fourteen types of vidyā-s. They are, the four Veda-s (1 – 4), the six limbs of Veda-s (7 – 12) ( Śikṣā, Chandas, Vyākaraṇa, Nirukta, Jyotiṣa and Kalpa), Mīmāṃsā (profound thought or reflection or Consideration, investigation, examination, discussion. Examination of Vedic texts divided into two systems, viz. the Pūrva-mīmāṃsā or Karma-mīmāṃsā by Jamini and the Uttara-mimāṃsā or Brahma-mimāṃsā or Śārīraka-mimāṃsā by Bādarāyaṇa, commonly styled the Vedānta and dealing chiefly with the nature of Brahma or the one universal Spirit), Nyāya (13) (a logical or syllogistic argument or inference consisting of a combination of enthymeme and syllogism (enthymeme is argument consisting of only two propositions, an antecedent and consequent deduced from it; a syllogism with one premise omitted) and so having, according to the Naiyāyika-s five numbers, viz. pratijñā, hetu, udāharaṇa, upanaya, nigamana, or according to the Vedāntin-s three numbers. This system of philosophy delivered by Gotama or Gautama. It is one of the six darśana-s, so called, because it goes into all subjects, both physical and metaphysical,  according to the above syllogistic method treated in one division of the system.  Its branch is called Vaiśeṣika.) and purāṇa-s (14) or epics are the fourteen vidyā-s.  It is said that knowing all these fourteen vidyā-s is known as vijñāna

Kalyā कल्या (903)

Kalya has many meanings such as auspicious, healthy, perfect, ready or prepared, instructive, dawn, good tidings, etc.  It can be said that She is in the form of above qualities. 

Triśatī nāma 146 is also Kalyā.  It is said that She is well versed in arts.  She is the embodiment of kalā-s as per nāma 797.

Vidagdhā विदग्धा (904)

She is clever, shrewd, knowing, sharp, crafty, sly, artful, intriguing, etc.  These qualities are required to create, sustain and dissolve the universe.  These are the qualities of the Brahman and this nāma again reaffirms Her Brahmanic qualities. 

Baindavāsanā बैन्दवासना (905)

Baindava means a bindu or dot and āsana means seat.  This nāma says that She is seated on a bindu.  There are two types of explanations for bindu

The central point of Śrī Cakra is called bindu.  It is placed in the midst of the inner most (top most in the case of Meru) triangle.  This bindu is called sarvānandamaya cakra, also known as baindava sthāna.  The presiding deity of this ninth āvaraṇa or covering is Śrī Mahā Tripurasundarī (nāma 997). She is worshipped here with yoni mudra. Those who are initiated into ṣodaśī should worship Her here with trikhaṇḍā mudraLalitāmbikā is worshipped here in Her highest form. She is adored as Parābhaṭṭārikā (bhaṭṭāra means highly noble, worthy of worship) and Mahā-kāmeśvarī.

In kāmakalā (please refer nāma 322) there are three bindu-s.  They are white, red and multi coloured.  The white bindu represents Śiva and the red bindu represents Śaktī.  They expand and contract thereby causing the creation of the universe.  The multicoloured bindu represents the sun.  Kāma refers to the sun and kalā refers to the red and white bindu-s.  All the three put together is called kāmakalā (nāma 322).  The red and white bindu-s are the Divine couple.  Their union happens in equal degree.  As already discussed in various nāma-s, Śiva is prakāśa form and Śaktī is vimarśa form.  When prakāśa and vimarśa unite, the union is known as ahaṃkāra or ego.  The ahaṃkāra consists of many alphabets which subsequently produce sound and its meaning.  Since She is seated on the bindu (red coloured), this nāma calls Her Baindavāsanā, the Creative aspect of the Brahman. 

The three bindu-s can be compared to the three nāḍi-s, iḍā, piṅgala and suṣumna.  When the energies transported through these nāḍi-s merge in the bindu in the ājñā cakra, the practitioner transcends individual consciousness and enters universal consciousness.  The meeting point of the three nāḍi-s is known as bindu and She is said to be seated here.  A practitioner enters the universal consciousness, when his soul, individual consciousness and mind unite at this bindu point.