Īśvarī ईश्वरी (271)

The one who does the act of tirodhāna explained in the previous nāma.  Īśvara tattva is the 26th tattva (principle) out of the 36 tattva-s, where the power of knowledge is predominant.  Īśvara controls everything. Īśvara is parāhaṃtā, meaning Supreme individuality. Viṣṇu Sahasranāma nāma 36 is also Īśvara.

Sadāśivā सदाशिवा (272)

Look at the beauty of placement of nāma-s.  As deliberated earlier, the Brahman has got five duties to perform.  The first four have been discussed in the previous nāma-s.  In these nāma-s, first the action was referred followed by the form of the Brahman who looks after that particular action.  For example take nāma-s 264 and 265.  Nāma 264 is sṛṣṭi-kartrī, the act of creation and 265 is brahma-rūpā the form of god who performs the act of creation.  It is the case with other three.  While talking about the gracious re-creative aspect of the Brahman, the form of God is referred first, then the action.  Possibly Vāc-Devi-s could have thought that merely uttering this nāma alone would give salvation. 

She is in the form of SadāśivāSadā means ever and Śiva means auspicious.  The Sadāśivā form of the Brahman is the most auspicious form and She is said to be in that form.  In the stage of Sadāśivā tattva, icca śakti or the will (to create) is predominant.  The concept of “I am this” begins to dawn (this stage is not “I am That”), where perfect purity is not yet attained. In this stage universal consciousness is discovered.  The individual consciousness has not yet merged with the universal consciousness.  Śaktī is the intent of the Brahman to recreate.   The power of will of the Brahman at this stage is to bless the universe for recreation and this act is being described in the next nāma.

The power of will of the Brahman has three distinct categories, śuddhavidyā, Īśvara and Sadāśiva.

Anugrahadā अनुग्रहदा (273)

The action of the gracious Sadāśiva, the blessing aspect for recreation is being referred.  Anugraha means grace, promoting, etc.  When the universe got dissolved, there exists nothing.  The atoms of all the souls got compressed and embedded in the hiraṇyagarbha or the golden egg.  The blessing aspect of the Brahman is the act of recreation after the dissolution.  This act of recreation is done by Śaktī, the Supreme Mother. Sadāśivā form of the Brahman is endowed with compassion.

The importance of Guru is stressed in ancient scriptures.  While worshipping Śrī cakra, Guru lineage is worshipped first.  Guru is first worshipped in the form of praṇava (OM), then in the forms of Brahmā, Viṣṇu, Rudrā, Mahādeva and Sadāśiva.  These five forms of the Brahman, discussed in the previous nāma-s are worshipped in the form of Guru.

Pañcakṛtya-parāyaṇā पञ्चकृत्य-परायणा (274)

She is the abode of all the five functions discussed above.  Nāma 250 Pañca-brahma-svarūpinī already said that She is in the cause of all these five acts.  All these five acts are carried out by Her as prākaśa (cit) vimarśa (śaktī) mahā māyā svarūpinī.  She is also known as Cit ŚaktīCit means the consciousness that is absolute and unchanging. 

Pratyabhijñāhṛdayam, a Kashmiri saivaism text on Self-realisation says that Śaktī brings about the universe by Her own free will and not by extraneous powers.  The universe is already contained in Her implicitly and She makes it explicit. Even in a soul, He (meaning Śiva) does the five kṛtya-s.  He does the five-fold act of manifesting, relishing, thinking out, settling of the seed and dissolution. One fails to recognise His own powers (five kṛtya-s), because of ignorance. (kṛtya कृत्य means to be performed; whereas kṛtyā कृत्या means wickedness)