Bhadrapriyā भद्रप्रिया (115)

She likes the act of benefaction.  She is keen to shower Her blessings on Her devotees.  Devotees are those who try to attain Her by any of the means discussed earlier.  The act of benefaction is done by Her sacred feet.

Bhadramūrtiḥ भद्रमूर्तिः (116)

She is an embodiment of auspiciousness (nāma 200). This is because she is also addressed as Śrī Śiva (nāma 998) which means auspiciousness.  The Brahman alone is auspicious.  Therefore, She is addressed here as the Brahman. Viṣṇu Sahasranāma also says maṅgalānām ca maṅgalaṃ meaning the best amongst the auspices.  Her very form is auspicious. 

Bhakta-saubhāgya-dāyinī भक्त-सौभाग्य-दायिनी (117)

She confers prosperity on Her devotees.  There is a reference to saubhāgya aṣṭagam (eight things that gives prosperity) in Agni Purāṇa.  They are sugarcane, peepul tree, sprouted jīra seeds, coriander, cow’s milk (and its modifications curd, butter and ghee), everything that are yellow in colour, flowers and salt.  All these indicate auspiciousness and prosperity.

The next three nāma-s discuss about bhakti (devotion).

Bhakti-priyā भक्ति-प्रिया (118)

She is fond of devotion. Śivānanda Laharī (Lahari means rise up as if in waves) (verse 61) describes devotion.  “The way needle seeks magnet, the way creeper seeks tree, the way river unites with ocean and the way the mind seeks the lotus feet of Śiva are called devotion”.  Sage Nārada said ‘Devotion is beyond three guṇa -s – rajas, tamas and sattva.  It is beyond desire.  It grows every second.  It remains connected with the Brahman.  It is subtle and realized out of experience.  Once realized, he always remains with That.’ Śrī Rāmakṛṣṇa compares devotion to the flood that flows powerfully into the ocean in spite of the dams built to control the floods.  Our mind, he continues, is not flowing but stagnant like a pond.  Our mind gets stagnated towards devotion, which has to grow every second.   

Viveka cūḍāmaṇi (verse 31) says that “amongst things conducive to liberation, devotion alone holds the supreme place.  The seeking after one’s real nature is designated as devotion. Others maintain that the inquiry into the truth of one’s own Self is devotion”.

The point driven home in this nāma is that nothing prevents a true devotee in realizing Her irrespective of the hurdles.  She is delighted with such devotion and such devotees.  Devotees are those who worship Her through mind to seek Her within. 

Bhakti-gamyā भक्ति-गम्या (119)

She can be attained only by devotion.  Since She likes pure devotion in terms of the previous nāma, She can be attained by such devotion only.  Upaniṣad-s explain devotion in detail. 

Brahma Sūtra (III.ii.24) says, “Brahman is realized in samādhi, as known from direct revelation and inference.”

Cāndogya Upaniṣad (II.23.1) says “brahmasṃsthomṛtatvameti” meaning one devoted to Brahman attains immortality. Attaining immortality means Sāyujya discussed in nāma 112. This is possible only through devotion.

Katha Upaniṣad (II.i.1) says “Self-created God has also created the sense organs with the inherent defect that they are by nature outgoing. This is why beings see things outside and cannot see the Self within.”

Taittirīya Upaniṣad (II. i) says satyaṃ, jñānam, ananthaṃ Brahma, meaning truth, knowledge and infinite is Brahman. 

Patanjali in his Yoga Sūtra (I.23) says, “by devotion to Īśvarā”.

Kṛṣṇa confirms this by saying (Bhagavad Gīta XVIII.55) “One can understand me by devotional service and when he is in full consciousness of me by such devotion, he can enter my kingdom”.  “Only by undivided devotional service I can be understood as I am….and can thus be seen directly…” (XI.54)

Lalitā Triśatī (nāma 192) says that She can be attained only by devotion.

{Further reading on devotion: Brahman can be realised either through bhakti mārg (the path of devotion) or through jñāna mārg (the path of knowledge). In devotional path, the divine grace is an essential factor.  While pursuing the path of knowledge, self-effort is primary.  In bhakti one affirms this world, affirms himself and his life and work with a devoted remembrance of his iśta devata.  Among all the disciplines of worship, bhakti is considered as Supreme.  The desperate longing and intense love for Iṣṭa devata is known as bhakti. The intense search for our true nature is bhakti. The one noticeable, yet significant difference between bhakti and jñāna is the difference in the perception of the Supreme.   In bhakti one perceives Iṣṭa devata and in jñāna he looks for the formless Brahman.}