Pañca-bhuteśī पञ्च-भुतेशी (949)

She is the ruler of five elements.  Taittirīya Upaniṣad (II.i.1) says, satyaṁ jñānam anantaṁ brahma which means truth, knowledge and infinite is the Brahman.  After having declared the Brahman thus, the Upaniṣad proceeds to say “From the Brahman comes space, from space air, from air fire, from fire water, from water earth...”  The Upaniṣad says that the five elements originated from the Brahman.  Based on the fact that She is the Brahman, this nāma says that She is the embodiment of the five elements. 

There is an ancient treatise known as Pañcadaśī by Śrī Vidyānārāyaṇa Svāmī (the Head of Śrī Sringeri Math from 1377 – 1386). This treatise says, (II.1) “Brahman according to śruti, the non-dual reality, can be known by the process of differentiation from the five elements.”

Viṣṇu wears a garland known as Vaijayanta, made of five gems pearl, ruby, yellow sapphire, emerald and diamond. This is a kind of garland prognosticating victory. These gems said to represent the five elements.  Vaijayanta is the garland prognosticating victory.  Since She is not different from Vishnu, She is called Vaijayanti.

Pañca-saṃkhyopacāriṇī पञ्च-संख्योपचारिणी (950)

She is worshipped by five types of reverent offerings. Saṃkhy means to appear along with or connected with and upacāra means reverence. She is worshipped through five types of offerings such as gandha (sandal paste), puṣpa (flowers), dhūpa (incense), dīpa (light) and nivedya (food).  Each of them represents one element. They are earth, ākāś, air, fire and water. Through these five offerings, communication is established between the worshipper and the worshipped. 

Chāndogya Upaniṣad (VI.ii.1) says “Out of that non-existence (Brahman), existence emerged (through the five elements).”  Hence, the Brahman is worshipped through these five upacāra-s, the reverence paid to the Brahman for His act of Creation (through five elements).  It is an act of thanks giving to the Brahman for having created the universe of which the individual soul of the worshipper forms a miniscule part of creation. 

Śāśvatī शाश्वती (951)

She is incessantly eternal (śāśvatībhyaḥ samābhyaḥ, śāśvatīḥ samāḥ). It also means frequently.  In this context this nāma means She is worshipped again and again.

Kaṭha Upaniṣad (II.ii.12) says, “The cosmic Self (the Brahman) is one, yet It controls all.  It is the inmost Self of all beings, and it manifests itself as many.  Those wise people who see that Self within themselves are eternally happy and not others.”

Śāśvataiśvaryā शाश्वतैश्वर्या (952)

Śāśvatīḥa (permanent) + iśvarya (wealth) is śāśvataiśvarya (permanent wealth).  She is the embodiment of eternal wealth, the wealth of knowledge and prosperity.

Śarmadā शर्मदा (953)

Śarman means Joy, bliss, comfort, delight, happiness, etc. Nāma 125 is śarmadāyinī which means giver of comforts. .  The joy or comfort that She gives is different from what is attained by the self.  The happines gained by the self from material comforts is impermanent. The bliss that She gives is eternal.  The same meaning is conveyed through these two nāma-s.  It can also be said that one nāma refers to physical comforts and another refers to mental faculty (bliss).   

The true joy is attaining liberation. 

Śambhu-mohinī शम्भु-मोहिनी (954)

She entices Lord Śambhu. (Lord Śiva, Her consort).  Śiva is the One who has controlled His senses.  But, in terms of nāma 863 Kāma-keli-tarangitā, She infatuates Śiva.

Dharā धरा (955)

She is in the form earth. She is the Goddess Earth, Prakṛti.

Dhara means bearing, supporting, holding, carrying, wearing, possessing, having, keeping, sustaining, preserving, observing, etc.  All these attributes pertain to Her act of sustenance.  

(The bīja akśara of earth is la ल and usage of la refers to prakṛti.)

Dhara-sutā धर-सुता (956)

Sutā means daughter.  She is the daughter of Himavān (the king of mountains).  This has been already discussed in nāma 246 PārvatīDhara also includes mountains, forests, etc. 

Dhanyā धन्या (957)

Dhanya means bringing or bestowing wealth, opulent, riches, or fortunate, happy, auspicious etc. In this context this nāma means that She is the possessor of wealth and auspiciousness. 

Dhanya also means an expression of thanks.

The last moments of human life, the hour of death is known as caramakāla.  It is said that one will have four kinds of thoughts during this period.  They are 1. Ārta, where one will have concupiscent thoughts as a result of which he is born as plants, animals or birds in the next birth.  2. Raudra, where even when he is seriously hurt and undergoing painful moments, he will not disassociate himself from the above thoughts and as a result of which he is born as smallest insects. (The process of birth and death is highly painful.) His soul will never have liberation.  3. Dhanya (the present nāma), where one fixes his consciousness on the teachings of Veda-s, Upaniṣad-s and compassionate thoughts.  4. Śukla, where he fixes his consciousness in mahā vākya-s such as “I am That” or aham Brahmāsmi.  He enters the death hour with his consciousness fixed on the Brahman.  He continues his perpetual meditative stage even at caramakāla.  He is never born again and his soul attains liberation.  In this context, this nāma means that She is in the form of dhanya stage. 

This is best explained by Kṛṣṇa in Bhagavad Gīta (VIII.5 and 6). “He, who departs from the body, thinking of me alone even at the time of death, attains my state; there is no doubt about it.  Thinking of whatever entity one leaves the body at the time death, that and that alone one attains, being ever absorbed in its thoughts.”

Dharmiṇī धर्मिणी (958)

Dharma means that which is established, steadfast decree, statute, ordinance, law and usage and its customary observance. 

She is said to be in the form of dharma described here.

Dharma-vardhinī धर्म-वर्धिनी (959)

She causes increase of righteousness in the minds of Her devotees.  Śiva is known for control of senses, Sun is known for its purity and She is known for Her devotion to Her spouse, Śiva.  The one who meditates on them is said to gain those qualities. 

Vardha means cutting or dividing and in this sense She cuts (removes) the deceptive nature of materialistic world for Her devotees. Only through Her, Śiva can be attained.