Sakalāgama-saṃdoha-śukti-saṃpuṭa-mauktikā सकलागम-संदोह-शुक्ति-संपुट-मौक्तिका (290)

Her nose ring has been discussed in nāma 20.  The ring made of pearl encompasses the āgama-s prescribed Veda-s. Āgama-s are traditional doctrines or precepts that lay down guidelines for various rituals, mostly with temples.  It is a huge subject and is the combination of vāstu śāstra, astrology, astronomy etc.  Earlier nāma-s said that even Veda-s could not describe the Brahman.  In the same way āgama-s also could not describe the Brahman. Taittirīya Upaniṣad (II.9) says, “Words together with thoughts return from Brahman unable to reach it.”  Therefore, the Brahman could not be reached by Veda-s, formed out of words.  The Brahman is beyond words.  The words or thoughts can make one realize something to which he has familiarity or experience.  But the Brahman cannot be realized this way.  The only way to realize the Brahman is by internal search and exploration. When compared to the Brahman, the Vedās or śāstra-s are insignificant.  

That is why this nāma says such Veda-s or śāstra-s etc are within the tiny piece of Her nose ring. 

{Further reading on āgama: Advaita philosophy acknowledges six types of knowledge. They are perception (pratyakṣa), inference (anumāna), verbal testimony (śabda or āgama), comparison (upamāna), postulation (arthāpatti), and non-apprehension (anupalabdhi). Śabda as a source of valid knowledge means āgama, authentic word that is free from all defects.  It is a canon of knowledge recognised by most Indian systems of thought that the words of such persons as are free from delusion, error, deceit and defects of the senses and the mind are source of valid cognition.  Thus, reason is implicit in faith.  It is not unreasonable to rely on the reliable.  Generally, āgama can said to mean Vedic testimony.}

Puruṣārtha-pradā पुरुषार्थ-प्रदा (291)

Puruṣārtha is the fourfold values of human life.  They are dharma (righteousness or virtues), artha (wish or purpose), kāma (desires and pleasures) and mokṣa (the liberation).  It is clear that the ancient scriptures do not prohibit these great human values.  What they say is not to get attached to them.  On many occasions this concept is misquoted.  She is the giver of this puruṣārtha. 

There is another interpretation. Puruṣā means Śiva (Śaktī is prakṛti), artha means salvation and prada means giver.  Śiva gives salvation through Śaktī.  The importance of Śaktī is emphasized or probably the interdependence of Śiva and Śaktī is cited through this nāma. 

Pūrṇā पूर्णा (292)

She is the perfect (without blemishes) totality of everything. Bṛhadāraṇayaka Upaniṣad (V.i.1) says

पूर्णमदः पूर्णमिदं पूर्णात्पूर्ण्मुदच्यते। पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇmudacyate| pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥

“That (the Brahman) is infinite and this (universe) is infinite.  One infinite, proceeds to the other infinite.  Then taking the infinitude of the infinite (universe), it remains as the infinite (the Brahman) alone”.  There is no better verse than this to explain the all-pervading Brahman.  She is “That” (the Brahman, as Brahman alone is perfect and complete).

Bhoginī भोगिनी (293)

Bhoga means luxuries.  She is the enjoyer of all luxuries.  The embodiment of luxuries (She), enjoying the luxuries (of Her creations).  Possibly this nāma is derived from the previous nāma saying that the Brahman proceeds to the Brahman itself.  Here the term luxury could mean Her creations and She enjoys the acts of Her creation.  There is a saying that God watches all our actions. 

Bhoginī is the name of a female serpent, indicating Her kuṇḍalinī form.  But this explanation at this point seems to be inappropriate.

Bhuvaneśvarī भुवनेश्वरी (294)

Bhuvana means the universe.  She is the ruler (Īśvari) of this universe.  Seven worlds below the planet earth including earth and seven worlds above the earth are together called universe.  These fourteen represent the products of the five tattva-s and antaḥkaraṇa.  

“hrīṃ” (ह्रीं) is known as Bhuvaneśvari bīja, also known as māyā bīja.  This bīja has the potency of creation and is considered as one of the powerful bīja-s, as it is the combination of Śiva bīja (ह), Agni (रं) bīja and kāmakalā (ईं).  When She is enjoying all the luxuries, She ought to be a great ruler and this is what is stressed here.   Bhuvaneśvara is Śiva and His wife is Bhuvaneśvarī.