Bhavānī भवानी (112)

Beginning from this nāma till nāma 131 the significant aspect of blessing Her devotees is described.

Bhava means Śiva, particularly his form of Mahādeva and ana means infusing life.  She, the wife of Śiva gives life to all or as Śrī Mātā, She gives life.  Since She gave back life to Manmatha (Manmatha is also known as Bhava) she is addressed as BhavānīŚiva is known as Bhava because the universe was created from Him (bhava means produced from) and being sustained by Him.  Though grammatically, Bhava and Bhavānī may differ, but the actions of both Bhava and Bhavānī remain the same.  .

The famous verse of Saundarya Laharī (verse 22) says “Bhavānī tvaṃ” meaning You are Bhavānī.  The verse further says, “When one is desirous of paying to You as Oh! Bhavā’s consort! May You cast Your gracious glance on me, Your servant utters the name of Bhavā’s consort (meaning Bhavānī). You, at that very moment grant him the state of absorption into You.”

{Further reading on absorption:  Absorption means the metnal state that is completely filled with God consciousness.  Individual consciousness submerged in God consciousness is absorption. The word Bhavānī is used in the above verse is intended by the devotee as an address to Lalitāmbikā in the vocative case.  But, as a verb in the first person of the imperative mood, it would mean ‘let me become’.  As soon as the first two words Bhavānī tvaṃ are uttered, She rushes to grant him absorption in Her own Self. She becomes so elated and happy of being addressed as Bhavā’s consort, She does not even wait for the verse to be completed. She acts immediately on listening to those two words Bhavānī tvaṃ, interpreting them as ‘Let me become Thyself’.  This translates into mahā vākyāTat Tvam Asi”.  This process is called sāyujya that gives immediate liberation. This way of contemplating Her is more efficacious than japa and homa.  Liberation is of four types: Sālokya, co-existence with the Lord in His world.  Sārūpya, attaining the same form as that of the Lord.  Sāmīpya, proximity as that of the Lord. Sāyujya, absorption into the Lord Himself. The first one progressively leads to the last one.  But the thought process of identifying the self with the Lord (sāyujya) leads to fast track emancipation.} 

Bhāvanāgamyā भावनागम्या (113)

She is to be realized through the mind.  Internal worship or mental worship known as meditation is referred here.  If this interpretation is correct, then it gives the same meaning as that of nāma 870 antarmuka-samārādhyā.  Possibly this nāma refers to ‘Bhāvanā Upanishad’ which describes Her internal worship through Kuṇḍalinī meditation.  In the advanced stages of Śrī Vidyā worship all the external rituals such as navāvarana pūja (Śrī Cakra worship) etc. cease on their own leading the sādaka to internal worship through meditation internal exploration in terms of Bhāvana Upaniṣad.  This Upaniṣad emphasizes the union of knower, knowledge and the known.

There is another interpretation for this nāma.  It says that meditation is of two types. One is meditating with the help of mantra and another is meditating with the meaning of mantra. For example, one can meditate by reciting Pañcadaśi mantra mentally.  The second type is to understand the meaning of mantra and meditating on the meaning of such mantras.  The latter is considered as more powerful.  Śrī Vidyā cult attaches a lot of importance to Guru and therefore one has to go by what his/her Guru says. 

But the transition from external rituals to internal worship (meditation) is very important, without which She can never be realized.  This nāma says that She can be realised only through unstained awareness.

Bhavāraṇya-kuṭhārikā भवारण्य-कुठारिका (114)

She axes the forest of saṃsāraSaṃsāra refers to transmigratory existence, which arises because of indulgence in worldly activities such as desire, attachment, love and affection causing bondage.  Saṃsāra is compared to forest.  Forest consists of many trees.  If one wants to clean a forest he needs to axe each and every tree in the forest.  It is not just enough to axe the trees.  He has to remove the roots too; as otherwise, trees will grow from the roots again.  Unless every aspect of saṃsāra is removed at the root level, the bondage is bound to rear its ugly head again causing transmigration. 

But She does not axe saṃsāra for all.  She does it for those who address Her as Bhavānī and for those who follow the Bhāvana Upaniṣhad.  It is to be understood that those who mentally worship Her in terms of Bhāvanā Upaniṣhad, alone, address Her as Bhavānī and reap the benefits.