This is from Brahmāṇḍa Purāṇa ( and 5) 

अनादिरखिलाधारा सदसत्कर्मरूपिणि।
ध्यानैकदृश्या ध्यानाङ्गी विद्याङ्गी हृदयास्पदा॥
आत्मैक्याद्व्यक्तिमायाति चिरानुष्ठानगौरवात्॥
anādirakhilādhārā sadasatkarmarūpiṇi |
dhyānaikadṛśyā dhyānāṅgī vidyāṅgī hṛdayāspadā ||
ātmaikyādvyaktimāyāti cirānuṣṭhānagauravāt ||


anādi - means that nobody knows Her origin and that She exists from the time immemorial. She has no parentage and She exists from eternity; akhilādhārā – (akhil-ādhārā) She is the base of everything; sadasatkarmarūpiṇi (sat-asat-karma-rūpiṇi – real-unreal-actions-form); She is in the form of all actions both seen (object (661)) and not seen (subtle); dhyānaikadṛśyā – (dhyānaika-dṛśyā) – visible only through meditation; dhyānāṅgī – (dhyāna-aṅgī) – (as) She is indeed meditation (She is embodiment (aṅgaka - limb) of meditation); vidyāṅgī – (vidyā-aṅgī) – She is embodiment of knowledge; hṛdayāspadā – (hṛdaya-āspada) – She is seated firmly in the heart; ātmaikyādvyaktimāyāti – (ātmaikyā-dvyaktim-āyāt); (result of meditation  is)  She gives the requisite knowledge of oneness, (no dyads - dualities are due to māyā); cirānuṣṭhānagauravāt – (cira-anuṣṭhāna-gauravāt) – persistent effort is important.

Nobody knows the origin of Parāśakti as She exists from time immemorial. From Her alone, everything else originate. She is in the form of both animate and inanimate. She can be realized only through meditation, because She is an embodiment of meditation and knowledge. She is seated firmly in our heart. In order to realize Her, it is important that persistent knowledge and meditation are necessary.

Lalitha Sahasranāma (615) says She is Ādiśaktiḥ आदिशक्तिः and is explained thus: “She is the primordial energy of creation.  Śiva has no creator.  Śiva’s only creation is Śaktī who in turn created the universe.  Hence She is called as ādi (first) Śaktī (energy).  In fact, Śaktī is the creative pulsation of Śiva.  It is only because of Śaktī, empiric individual realises his essential divine nature.” Again Lalitā Sahasranāma 296 says anādi-nidhanā अनादि-निधना, which is explained as “She has neither a beginning nor an end.  The nature of the Brahman is described, who alone is infinite. 

Elation is said to be of two kinds.  The first kind is having a feeling of Self-realization, though one is miles away from realising Brahman.  This illusion is considered as an impediment to God-realization (Self-realization).  Since this is the cause of māyā, She will remove this kind of māyā for those, who are worthy of making spiritual progress.  The second type is that certain siddhi-s that are derived during spiritual progression.  For example the intuitive power, sudden realization of the Brahman like a flash possibly from the words of one’s guru or somebody, an unexpected meeting with a sage who could transfer the divine energy by a mere look, etc.   Sudden chance, which makes a person to reach new heights both materially and spiritually also, happens at Her discretion.  Since She is the cause for such elations and there is no beginning or end for such of Her activities.  

She is the base of everything. Lalitha Sahasranāma (659) says, Sarvādhārā सर्वाधारा, which is explained as "She supports everything in this universe or everything rests on Her. She supports the universe with the aid of three energies discussed in the previous nāma.  She is in the form of both gross matters and subtle matters (Her subtlest form is kuṇḍalinī).  All that exists between these two extremes are supported by Her.  She has the will to support, She has the knowledge to support and She supports with Her actions (creation, sustenance and dissolution).”

Sadasatkarmarūpiṇi is explained Lalitā Sahasranāma (661) Sadasad-rūpa-dhāriṇī सदसद्-रूप-धारिणी; though this nāma verbatim does not explain “Sadasatkarmarūpiṇi”, still it explains about sat and asat. She is in the form of both sat and asat.  Sat means permanent and asat means not permanent.  There is nothing permanent except the Brahman, therefore Brahman is sat.  All are impermanent except the Brahman and therefore the universe with all its existence is asat.  She is in the form of both permanent and impermanent or existent and non-existent.   Impermanency is the product of permanency. Taittirīya Upaniṣad (II.vii) says, “At first there was no world.  There was only Brahman. The world was then in Brahman, who was unmanifested.  The world, with all its names and forms then manifested itself.” The exact wording of the Upaniṣad is ‘idam agre asat vai asit. (idam – this phenomenal world;  agre – originally; asat vai asit – was non-existent.) Chāndogya Upaniṣad (VI.ii.2) asks, “What proof is there for this, that from nothing something has emerged? Before this universe came into existence, there was only one existence without a second.” Sage Patañjali also says, (I.9) “Verbal delusion follows from words having no corresponding reality.” This nāma says that asat came into being from sat or the universe came into existence from the Brahman. If the Brahman is known as Śiva, then the universe is known as Śaktī.  Impermanency follows permanency or asat follows sat.  Sat and asat coexist.  If they do not co-exist, then there is neither Brahman nor universe. Sat and asat are human perception but in reality they are not different.  Asat is the mirror image of sat. 

Dhyānaikadṛśyā means that She can be attained only through meditation. Lalitha Sahasranāma 870 and 871 explain this. Antarmukha-samārādhyā अन्तर्मुख-समाराध्या (870): She is worshiped by those who look within.  She has to be realized by internal search and exploration.  This is based on the theory that Ātman resides within. {Further reading: Kṛṣṇa explains the concept of looking within exhaustively in Bhagavad Gīta Chapter VI consisting of 47 verses and a gist of which is reproduced here as explained by Swami Chinmayananda. Karma yoga practiced without regard to the fruits of actions, form an external aid to better meditation. The process by which lower is brought under the direct management and discipline of the higher are all together called spiritual techniques. No Guru can take the responsibility; no scripture can promise this redemption; no altar can, with its divine blessing make the lower the higher.  The lower mist necessarily be trained slowly and steadily to accept and under the influence of the discipline of the higher. When a seeker has come in his life to the state explained as yogārūdāḥ, and when in that state of equipoise, the mind is held steadfast in the contemplation of the Supreme, the self-controlled one, in all serenity is capable of maintaining his consistency on meditation in all circumstances, favourable and adverse, at all levels of his personality.  In the right understanding of his own self and the resulting realisation of his own Self, he becomes Self everywhere.  To him, who has realised himself to be Self which is all-pervading, the entire universe becomes his own Self, and therefore, his relationship with every other part of the universe is equal and the same.  For this the seeker should try to withdraw himself from his mental and physical preoccupations.}

Bahirmukha-sudurlabhā बहिर्मुख-सुदुर्लभा (871):  She is very difficult to attain for those who are not able to look within.  Mind is the prime factor to look within.  Unless senses are controlled, it is difficult to control the mind. This nāma says that She cannot be attained only by external means. Saundarya Laharī (verse 95) says “It is difficult for those who have not controlled their senses to attain you.” Kaṭha Upaniṣad (II.i.2) also explains this. “Immature people run after external objects and they invariably get caught in the widespread net of death.  Wise people, however, know where true immortality is.  That is why they reject everything in this world, knowing that these things are short lived.” This nāma says that She cannot be attained by those who continue to be addicted to sensory pleasures.  Addiction is different from necessity.

Dhyānāṅgī and vidyāṅgī mean She is an embodiment of meditation and knowledge.  Lalitā Sahasranāma 641 endorses this. Dhyāna-gamyā ध्यान-गम्या (641). “She can be attained by meditation.  Meditation is a process that enables one to explore the entire human potential within.  Meditation is not simply thinking about some super human forms.  It is a complex task of researching internally.  It is a process of spiritual transformation.  It is the progressive level of consciousness accelerated by the combined factors of intention and attention.  Śvetāśvatara Upaniṣad (I.ii.3) says “The sages went into deep meditation and saw the power of the luminous Cosmic Self as the cause of the universe. Māyā hides the Self behind the universe.  The Self controls everything including the individual self and time.”  She is that Cosmic Self.  

Vidyāṅgī is explained in nāma 643 Jñānadā ज्ञानदा and 644 Jñāna-vigrahā ज्ञान-विग्रहा.

She is the giver of knowledge, the kind of knowledge that is needed to realize Her absolute form.  For realizing the Brahman one needs to have pure knowledge unafflicted by senses.  She alone is capable of providing that knowledge.  Through the process of meditation, mundane knowledge is transformed into consummate knowledge. First She provides the requisite knowledge then She reveals Herself and finally She makes him merge with Her.  Knowledge is the primary step in Self-realisation and She provides that knowledge.  Śiva sūtra (I.2) says jñānam bandhaḥ, which means limited knowledge is bondage.  Therefore, it implies that un-vitiated knowledge gives liberation. 

Her body itself is knowledge.  The previous nāma said that She gives knowledge and the source of such knowledge is Her entire body.  Ramaṇa Mahariṣi (sage Ramana) did not initiate any one through mantra-s.  He used to initiate his disciples by a simple glance.  That glance used to transform a person.  What is the result of such transformation?  Recent scientific study explains thus.  “Conscious experience is much more than physics plus biology.  What sets human consciousness apart from other biologically evolved phenomena is that it makes the reality appear within itself.”

Hṛdayāspadā means She is seated in the heart. This is explained in Lalitha Sahasranāma (609) Daharākāśa-rūpiṇī दहराकाश-रूपिणी: “In the hearts of all beings is Her subtle form.  Better interpretations are available in various scriptures. Kaṭha Upaniṣad ((I.iii.1) mentions this place as “In this superior space of the heart, present in the cave of the intellect”.  It further says (II.i.12), “Of the size of a thumb, the Brahman resides in the centre of the body”. Chāndogya Upaniṣad says “This body is the city of the Brahman.  Within it is an abode in the shape of a lotus (meaning heart) and within that there is a small space (Please note the word.  It is ‘space’ and not ‘place’.  Space is infinite and place is definite).  One must search within this space and earnestly desire to know what is there? (Self-realization)”Brahma sūtra (I.iii.14) says “dahara uttarebhyaḥ दहर उत्तरेभ्यः” referring to the small space in the heart.  It proceeds to say, “That is which is inside, that is sought for, that is surely to be inquired into”, indicating the process of Self-realization.  This nāma says that She is in That form (the Brahman), that can only be realized.  This nāma also reiterates Her status as the Brahman.

Ātmaikyādvyaktimāyāti explains how She showers Her Grace, when we meditate on Her. By meditating on Her, we become one with Her. Result of meditation is dissolve all dualities, caused by māyā. Again, Lalitha Sahasranama 980 and 981 explain this.

980 is Jñāna-gamyā ज्ञान-गम्या.  She is approachable only through knowledge or She is perceived only through knowledge.  She can be attained through three means, either through bhāvana or meditation, second through bhakti or devotion or though jñāna. Ultimately, meditation and devotion merge into knowledge where Self-realisation takes place.  Following quotes of Kṛṣṇa confirm the above interpretation. “Sacrifice through knowledge is superior to sacrifice performed with material offerings.  For all actions without exception culminate in knowledge” (Bhagavad Gīta IV.33). “On those ever united through devotion, with me and worship me with love, I confer that yoga of wisdom through which they come to me.  In order to shower my grace on them I dwell in their heart and dispel the darkness born out of ignorance by shining the light of wisdom” (Bhagavad Gīta X.10, 11).

{Further reading: What is wisdom? Is it all knowingness? Patañjali in his yoga sūtra (I.25) says “In Him becomes infinite that all-knowingness which in others is only a germ”.  Let us assume that someone steals money from somebody, thinking that his action of theft is not known to anybody. But it will be known to a Self-realised person, because his knowledge is not individualised but connected to cosmos. The sum total of individual knowledge is known as universal knowledge.  All-knowingness is the very element of consciousness; where there is consciousness, there exists knowing.  If consciousness is pervasive, then it is all-knowing.  Knowledge is nothing but manifestation of consciousness through an appropriate mental mode. Vivekachudamani (408 - 410) says “The wise one realises in his heart the infinite Brahman, which is an ineffable something, of the nature of eternal knowledge and absolute bliss, who has no exemplar, which transcends all limitations,  is ever free and without activity, which is like the limitless sky, indivisible and absolute.  The wise one realises in his heart in Samādi, the infinite Brahman, which is devoid of the touch of  cause and effect, which is the Reality beyond all imagination, which is homogeneous, matchless, beyond the reach of logical proofs, but proved by the experience of the wise and ever familiar to man as the basis of his Self-awareness.   The wise one realises in his heart, in Samādi, the infinite Brahman, which is imperishable and immortal, the Reality which is the negation of all negations, which resembles the ocean when the waves have subsided, which is without a name, in which have subsided all the modification of the guṇa-s and which is eternal, pacified and ONE.”}

What is the effect of this knowledge; undoubtedly it leads us to Her. 981 says Jñāna-jñeya-svarūpiṇī ज्ञान -ज्ञेय-स्वरूपिणी. This nāma says She is the knowledge and the knowing. She can be approached only through knowledge.  She is the symbol of knowledge. Kṛṣṇa explains this in Bhagavad Gīta (XIII.17) “The Supreme Brahman is said to be the light of all lights, and entirely beyond māyā and is knowledge itself, worth attaining through real wisdom and is particularly seated in the heart of all.”Jñāna means knowledge, the essential nature of the Brahman. Jñeya is a qualifying word here, with intent to reveal that the primary duty of a man is to know Her.  It means ‘to be learnt or understood or ascertained or investigated or perceived or inquired about’.  Śvetāśvatara Upaniṣad (I.12) says, “You have to know that Brahman is always residing within.  There is nothing higher than this knowledge. The jīva (the enjoyer), the jagat (that which the enjoyer enjoys) and the Brahman within, who directs – know these three as the Brahman.”