Mithyā-jagadadhiṣṭānā मिथ्या-जगदधिष्टाना (735)

She is the cause for the illusionary universe, the effect of māyāŚrīmad Bhāgavata opens by saying “We meditate on the transcendental reality from which the universe springs up ......in whom this threefold creation (three guṇa-s – sattva, rajas and tamas) though unreal, appears as real.”

The cause for the illusionary universe is explained in Bṛhadāraṇayaka Upaniṣad (IV.iv.19) which says “Through the mind alone It (the Brahman) is to be realized.  There is no diversity, whatsoever in It.  He goes from death to death, who sees difference as it were in It.”

The illusion or duality is the superimposition of ignorance.  Mithyā means false or incorrect, jagad means universe and adhiṣṭānā means support or basis.  This nāma means that She is the basis for false appearance of the universe or She supports this delusive (illusionary) universe with the power of Her māyā

There is another theory for this nāma.  Universe is the manifestation of the Brahman.  When Brahman is real, the universe also is bound to be real.  A pot is made of clay, hence clay and pot are not different.  In the same way, the Brahman and universe are not different.  They are one. Though they are the same, because of illusion they appear as different. The illusion becomes a reality here. This is the argument of Vedānta.  Suppose the illusion itself is considered as illusory then the universe and the Brahman become different.  This argument countermines the theory of Vedānta.  In this case, the illusion itself becomes illusionary.  Pot and clay are considered as different and the cause for the pot, the clay is ignored.  The cause for the universe, the Brahman is ignored as illusion binds a person with visible objects.

Muktidā मुक्तिदा (736)

Mukti means salvation.  She offers liberation to those who are worthy of it.  Liberation is subject to law of karma.  She will not offer liberation by overruling the law of karma.  But salvation can be offered only by Her, as She alone is capable of taking a person to Śiva (refer nāma 727).  The next nāma explains further.

Mukti-rūpiṇī मुक्ति-रूपिणी (737)

She is in the form of liberation.  Acquiring knowledge alone does not give salvation, though it is a prerequisite.  The happiness (bliss) attained with knowledge gives liberation.  This is known as kaivalya, the fifth stage (refer nāma 625. kaivalya pada dāyinī). Kaivalya is the term used by sāṁkhya yoga and mokṣa or mukti is the term used by advaitin-s.  When ignorance is removed by acquiring knowledge, one is getting rid of bondage.  This does not mean liberation.  Liberation happens during eternal bliss, the perpetual happiness, provided one’s karmic account is favourable. She provides liberation (the previous nāma) because, She is the embodiment of liberation.  Salvation is the culmination of the process of realising the Self.  Mukti or mokṣa is different from salvation or liberation.  Former is a temporary shelter in higher planes and the latter is merger with the Brahman Himself with no more births. These two nāma-s can be compared to nāma-s 730 and 731.

Lāsya-priyā लास्य-प्रिया (738)

Lāsya means dancing by women accompanied with instrumental music and singing.  She is fond of such entertainments.  Nāma-s 172 and 184 of Lalitā triśatī talks about Her interest in lāsya

Laya-karī लय-करी (739)

It is said that svara (musical note) is the father and laya is the mother.  Laya is the balancing act between the primary music and the supporting music. In this context this nāma means that She does this balancing act in sustaining this universe by making the living a pleasurable one. 

Laya is a stage beyond meditation. It is known as interiorization of consciousness where dissolution of consciousness takes place.  It is said “We bow to Śaṃkara from whose expansion and contraction of Śaktī, the world arises and dissolves.”

Śiva Sūtra (III.31) says sthiti-layau which means “The universe is the expansion of His energy in objective impressions and in the dissolution of those impressions.” Therefore, laya also means mental absorption.  Only in total mental absorption, the Brahman is realized.  This nāma also says that She is the cause for such absorption (karī means causing).