Tattvādikā तत्त्वादिका (906)

She is beyond tattva-s or principles (generally tattva-s are twenty four or thirty six).  Please refer nāmā 424.

Tattvamayī तत्त्वमयी (907)

This is the continuation of the previous nāma.  This nāma says that She is the embodiment of tattva-s.  Tattva-s can be explained as the real essence or the ultimate principle underlying the phenomenal creation.  A self realised person is called tattvadarśin which means the truth has been revealed. Knowledge about tattva-s is known as darśana, meaning spiritual revelation.  Tattva-s are also known as bāhyakaraṇa (eternal tools or the breakdown of five basic elements ākāś, air, fire, water and earth) as opposed to antaḥkaraṇa (internal tools comprising of mind, intellect, consciousness and ego).  The five basic elements break down into tattva-s comprising of organs of perception, cognitive faculties, organs of action and action faculties.  These are the twenty tattva-s.  Antaḥkaraṇa, which consists of four tattva-s make the total of twenty four tattva-s, known as ātma tattva-s. Vidyā tattva (consisting of another six tattvas) and Suddha Vidyā tattva (consisting of four tattva-s) make another ten tattva-s.  The most superior tattva-s are Śaktī tattva and Śiva tattva.  All these make thirty six tattva-s.

This nāma says that She is the embodiment of these tattva-s. She is asserted as the Brahman through various nāma-s of this Sahasranāma.  The primary quality of the Brahman is omnipresence.  Tattva-s relate to prakṛti.  Since She is Brahman as well as prakṛti, this nāma says that She is the personification of tattva-s. 

The previous nāma said that She is beyond tattva-s.  Brahman does not get Himself associated with any actions.  The previous nāma, considering Her as the Brahman says that She is beyond tattva-s and this nāma treating Her as prakṛti says that She is the embodiment of tattva-s. 

Please refer nāma 991 for further details. 

Tattvamartha-svarūpiṇī तत्त्वमर्थ-स्वरूपिणी (908)

Tat means the Brahman and tvam means the soul. The union of the two is called realisation or Self-realisation.  This nāma says She is in the form of mahā vākya (the great sayings or the great pronouncements)such as  Tat tvaṁ asi or “You are That”. Her tat-tvaṁ form is the cause for Self-realisation.  Without Her grace the explanation for Tat tvaṁ asi is not possible to comprehend.   

Tat tvaṁ asi is the articulation of Chāndogya Upaniṣad (VI.viii.7). The Upaniṣad says “That which the subtlest of all is the Self. ‘tat satyaṁ’ That is the truth, ‘saḥ ātma’ that is the Self, ‘Tat tvaṁ asi’ that is you.”  The Upaniṣad affirms that Self, the essence of pure spirit is the real identity of the Self. 

Sāmagāna-priyā सामगान-प्रिया (909)

Sāma means the Sāma Veda, gāna means songs and priyā means fond of.  This nāma says that She is fond of songs of Sāma Veda, or She is fond of those who render Sāma Veda,.  The verses of Sāma Veda, are rendered in musical notes.  It is said that Śiva is fond of Sāma VedaRāvaṇa of Vālmīki Rāmāyaṇa got boons from Śiva by praising Him in Sāma Veda.  This is said in Vālmīkin Rāmāyaṇa (uttara kāṇḍa.XVI.34): “Daśānana glorified Śiva by singing psalms from Sāma Veda.”  Kṛṣṇa says in Bhagavad Gīta (X.22) “Among Veda-s, I am the Sāma Veda.”

Chāndogya Upaniṣad (I.vi.1) establishes firm connection between Rig Veda and Sāma Veda.  “The earth is like Rig Veda and fire is like Sāma Veda.  The Sāma is based on the Rig Veda and this is why the Sāma is sung based on the Rig Veda.  The earth is and fire is ama which together make Sāma.” 

Chāndogya Upaniṣad and Kena Upaniṣad are the important Upaniṣads that belong to Sāma Veda

{Further reading on Sāma Veda: Sāma Veda samhita has two parts.  The first part contains text of the rik mantra-s that are to be sung. The second part is the texts of mantra-s which are actually sung.  Thus every mantra in the first part is expanded to yield one or more sāmangāna mantra-s. There are said to be 1875 mantra-s in Sāma Veda. Śikṣā, a branch of Veda, deals with the science of proper articulation and pronunciation of Vedic texts. It is further classified into varṇa, svara, mātra, balam, sāma and santāna respectively representing syllable, accent, duration, effort, even tone and continuity and text.  A typical rik of Sāma Veda is given here.  The figures above the alphabets mean that the particular alphabet should be repeated that many times. १ is numeric 1, २ is numeric 2 and ३ is numeric 3.

१ ३       १      २     ३ २ १      ३  २    ३  २      १

अगने आ याहि वीतये गुणानो हव्य दातये

Saumyā सोम्या (910)

This nāma is also pronounced as soumyā (सौम्या). The word soma refers to Śiva with His consort Umā, who forms a part of Śiva.  This has been already discussed in nāma 392.

Somyā also means ‘resembling the moon’, auspicious, happy, pleasant, cheerful, etc.  All these characteristics apply to Her.

The nāma also means that She is worthy of adoration through soma sacrifice (soma yāga).

{Further reading on Soma yāga:  The śrauta sūtra-s (for example Āpastamba Śrauta Sūtra-s) of the late Vedic period offer several definitions of ritual known as śrauta sūtra.  The main components of the rituals are oblations (different substances offered into the fire), the deity (oblations are offered to the deity who is invoked in the fire) and the renunciation (renouncing the benefits accruing on account of the ritual). The śrauta rituals consist of three main categories.  They are haviryajñā also known as iṣṭi, the purported animal sacrifices and soma rituals.  There are many restrictions for performing soma yāga. One has to be married and the soma yāga should come through lineage.  Soma is a sacred plant that is grown in high mountains and juice is extracted from the plants and offered as oblations.  The principle characteristic of soma yāga is the sequence of chants from Sāma Veda, sung in chorus by three priests.}

Sadāśiva-kuṭumbinī सदाशिव-कुटुम्बिनी (911)

The consort of Sadāśiva or belonging to the family of Sadāśiva (Śiva). Lalitā triśatī 231 is also Sadāśiva.

Sadāśiva is a principle or tattva, the pure element of Śiva, where one experiences the universe in an undifferentiated way, as the limbs of his own body of ‘I’ consciousness.  In other words when one feels ahaṁ idaṁ or ‘I am this universe’ that stage is called Sadāśiva. There are five final elements in the path of Self realisation.  They are (in the ascending order) suddha vidyā, Īśvara, Sadāśiva, Śaktī and finally Śiva, the Supreme.