Cit-kalā चित्-कला (728)

Cit is foundational consciousness, the Brahman and kala means the power of consciousness that causes limitation in respect of activities (existence).  If Cit is the Brahman, kalā (कला) is the power of divine. Kāla (काल) is different from kalāKāla means time.  Śaktī is known as kalā as She is the power of Cit or the Brahman endowed with total freedom.  Kalā power of Śaktī is slightly lower than the power of Her māyā. Kala forms one of the five coverings of māyā. Spanda Kārika (III.13) says “Being deprived of his glory by kalā, the individual becomes a victim of the group of powers arising from the multitude of words, and thus he is known as the bound one.”  Kalā plays a major role in reducing the omnipotence of Śiva in an individual. 

Brahman has got five important powers. They are cit (consciousness), ānanda (bliss), icchā (will), jñāna (knowledge) and kriyā (action).  This Cit or Śiva (first person) betakes Himself into human (third person) and Śaktī (second person).  Because cit is covered by many minute barricades and sheaths, we are unable to realize Him with ease. Knowledge makes us to understand these blockades and coverings, so that it becomes easier for us to remove them and move towards Him.  Brahman is safely hidden amidst these covers.  Kṛṣṇa says, (Bhagavad Gīta XV.7) “The eternal jīvātma (soul) in this body is a particle of my own being.”

This nāma refers to the power of the Divine in a human being.  Her presence in our body is known as cit-kalā.

Ānanda-kalikā आनन्द-कलिका (729)

She is in the form of bliss basked by humans.  This bliss is attained when the sheaths and barricades mentioned in the previous nāma are removed with the aid of knowledge. Ānanda means bliss and kalikā refers to a bud.  This is a stage where bliss is about to be enjoyed.  The bliss in this stage is in the form of a bud that is about to blossom.  The previous nāma discussed about kalā, the first among the five important powers of the divine.  The next power is bliss.  Brahman alone shines as ānanda, and cit (bliss and consciousness) in conjunction with icchā, jñāna and kriyā śaktī-s prevails in man. 

Bliss is not a mere happiness.  Taittirīya Upaniṣad (II.8) explains bliss in an elaborate manner.  It multiplies several types of happiness by one hundred and finally says that happiness of prajāpati (divinity presiding over procreation, protector of life) multiplied by one hundred times gives the happiness of (Lord of creatures, the Brahman, the Ultimate).  Bṛhadāraṇayaka Upaniṣad also explains bliss (IV.iii.32) thus: “This is the supreme attainment, this is its supreme glory, this is its highest world and this is its supreme bliss.  On a particle of this very bliss, other beings live.” 

This nāma implies, that by establishing a divine link (devotion) with Her, She makes one realize the bliss at the right time to ultimately merge with Śiva

Prema-rūpā प्रेम-रूपा (730)

Prema means love.  She is the embodiment of love, the quality of being the Supreme Mother (Śrī Mātā).  She emanates love.

Priyaṃkarī प्रियंकरी (731)

Because of being an embodiment of love, She causes love in humans.  The cause of love is emanation, discussed in the previous nāma.  Emanation is not possible if the source of emanation is not embodied with what is emanated.  Sun cannot give light unless He is full of light. 

It can also be said that She gives what is loved by humans.  There are only two things that humans can love.  One is salvation and another is material prosperity. She gives either one of them depending upon what is sought for.  A man with knowledge asks for liberation and an ignorant man asks for material gains. 

Nāma-pārāyaṇa-prītā नाम-पारायण-प्रीता (732)

Pārāyaṇa means repetition.  This nāma could mean that She is fond of repeated recitation of Lalitā Sahasranāma.  This can be inferred from the words of Lalitāmbikā when She asks Vāc Devi-s to compose and recite a verse in Her praise to Her liking.  When Vāc Devi-s completed the recitation of this Sahasranāma, Lalitāmbikā was immensely pleased and extolled them.   The benefits of such recitations are given in uttara bhāg or the concluding chapter of this Sahasranāma.

From a (अ) to kṣa (क्ष) are Her names.  They are known as mātṛkā that are infused with tattva-s or principles. Please refer nāma 577 mātṛkā varṇa rūpiṇī.  From ka to kṣa there are thirty five (consonants) letters and the first letter a (first vowel) is the 36th.  Multiplying this 36 with 16 vowels, we get 576 and again this 576 is multiplied by 36, we get 20,736.  Add with this the first letter अ, 20737 is arrived at.  There are 20,737 combinations of letters that should be recited in either in a day, a week, a month, in six months (ayana) or in a year.  This recitation is also called pārāyaṇa.  She is fond of this pārāyaṇa as well.  This is known as ghaṭikā pārāyaṇa.

Nandi-vidyā नन्दि-विद्या (733)

She is worshipped by Nandi.  There are twelve main riṣi-s for Śrī vidyā (refer nāma 238).  Apart from them, there are few more riṣi-s and Nandi is one among them.  There is no specific information available whether this Nandi is the vehicle of Śiva or a sage.  The great Tamil sage Tirumūlar addresses Śiva as NandiŚiva is also one of the riṣi-s of Pañcadaśī mantra.  Generally Pañcadaśī mantra is initiated with Ānanda Bhairava as riṣi

Naṭeśvarī नटेश्वरी (734)

Śiva is a great dancer and known as Natarājā.  His wife is Nateśvari.

Saundarya Laharī (verse 41) describes this dance as nava rasa mahā tāṇḍava naṭam which means the great dance with nine types of rasa-s (nine types of expressions).  This probably means Śiva, as the dance by a man is known a tāṇḍava and dance by a woman is known as nāṭya.  In this context, She is referred to as the consort of Śiva

Following are certain sounds generated when Śiva performs ānanda tāṇḍava: (source: Śiva tāṇḍava ilakkaṇaṁ - an ancient Tamil Scripture)

Janda dugu dugudugudugu dugugudu dugudugu
dumakiṭa kiṭadaga
jaṇuda jaṇuda dagī jaṇuda jaṇuda daga
jagaṇaṁ jaridaga jaguṇam naganaga