Unmeṣa-nimiṣotpanna-vipanna-bhuvānavalī ऊन्मेष-निमिषोत्पन्न-विपन्न-भुवानवली (281)

Unmeṣa means opening eye lids and nimiṣ means closing of eye lids.

The creation and dissolution of the universe happens at the wink of Her eyes.  When She opens Her eyes, universe is created and when She closes Her eyes, universe is dissolved (vipanna).  She does these crucial acts with great ease.  This nāma actually highlights the ease with which the Brahman creates and dissolves this universe. 

Saundarya Laharī (verse 55) also speaks on the same tone.  “The sages have said that the world gets dissolved and created with the closing and opening of your eyes respectively. I suppose that your eyes have dispensed with winking in order to save from dissolution of this entire world which has had its through the opening of your eyes.”

This nāma conveys the subtle nature of the cosmic creation. Kashmiri texts interpret Unmeṣa as the externalising of icchā śakti, the commencement of world process. Unmeṣa also means the unfoldment of spiritual consciousness, which is attained by focussing on the inner consciousnss.

Sahasra-śīrṣa-vadanā सहस्र-शीर्ष-वदना (282)

Sahasra in this context means infinite and literally means thousand. She has countless heads and faces.  The next two nāma-s also have the same meaning.  Unable to describe Her supremacy by words, Vāc Devi-s have used an envisioned form here that encompasses summate supremacy.  In fact, it can be considered as true in literal sense.  Since the Brahman has so many acts to do in different places at the same time, the Brahman needed countless numbers of heads.

The countless number of heads for the Brahman is described in Veda-s and Upaniṣads.   Bhagavad Gīta (XIII.13) says “He dwells in the world, enveloping all – everywhere, His hands and feet; present on all sides, His eyes and ears, His mouth and heads”.

The Brahman has no form and therefore has no sensory organs.  The Brahman can be explained in two ways; one is by negation and the other by affirmation.  These nāmas explain the Brahman by affirmations.  These descriptions are called cosmic intelligence, hence beyond human comprehension Mahānārāyaṇa Upaniṣad (I.13) says “He (the Brahman) became the possessor of the eyes, faces, hands and feet of all creatures in every part of the universe (विस्व्तश्च्क्ष् विश्व्तोमुखः)”.   Thus, the Upaniṣad confirms that the Brahman exists in every living being of this universe.  Puruṣasūkta also says ‘Puruṣa (the Brahman) has thousands of heads, thousands of eyes, thousands of feet’.  Each element of universal creation is individualized Cosmic Consciousness. 

Sahasrākṣī सहस्राक्षी (283)

She has thousands of eyes. Viṣṇu Sahasranāma 226 also conveys the same meaning.

Sahasrapād सहस्रपाद् (284)

She has thousands of feet. Viṣṇu Sahasranāma 227 also conveys the same meaning.

Puruṣasūktam opens by saying “सहस्र-शीर्षा पुरुषः । सहस्राक्षः सहरपात्॥“

The first kūṭa of Pañcadaśī mantra is discreetly revealed in nāma-s 278 to 280.  The second and third kūta-s (ह स क ह ल ह्रीं। स क ल ह्रीं॥) of the mantra is revealed in nāma-s 281 to 284.

Ābrahma-kīṭa-jananī आब्रह्म-कीट-जननी (285)

The Supreme creator.  She creates from Brahma to the smallest insect. Brahma here means humans. Human form is said to be supreme creation of God.  Look at the placement of these nāma-s.  After having described the Brahman from nāma 281 to 284, Vāc Devi-s in this nāma have consolidated their description, by mentioning the creative aspect of the Brahman.  The Brahman was descried with countless heads, ears and feet only to highlight the ease with which creation is being made by Her.  

Varṇāśrama-vidhāyinī वर्णाश्रम-विधायिनी (286)

Varṇāśrama means the order of life as expounded in Vedās.  Veda-s classify people based upon their knowledge and capabilities.  For example, soldiers are needed to protect borders of countries, agriculturists are needed to grow grains for consumption to make a living, traders are needed to buy requirements, and priests are needed to perform rituals.  Veda-s say that the classification is not based upon their birth, but on the ability of a person to perform certain duties.  It would not be logical to expect a trader to protect borders effectively.  Therefore the inclination, capacity, knowledge and experience are the parameters by which a person is classified.  Such classifications are applicable only to the human race.  Since She is not different from Veda-s and all the Veda-s originated from Her, it is said that She has made these classifications. 

Having created the universe, She also created the Veda-s to effectively administer the universe. Veda-s lay down rules and regulations to be followed in a human life. Path shown by Veda-s is known as dharma or righteousness. If one trespasses prescribed righteousness by Veda-s, he gets afflicted by karma-s that leads to several transmigrations. 

Kṛṣṇa explains this in Bhagavad Gīta. “The duties are allocated according to guṇa-s springing from their own nature (XVIII.41). Each one attentive to his own duty, he gains the highest success.  How far one is devoted to his inborn duty, thus far he attains success (XVIII.45). If I did not perform actions in a balanced way, the universe would be annihilated and I would be the cause of improper admixture of duties (III.24).”