Ambikā अम्बिका (295)

The mother of the universe.  This is different from the first nāma Śrī Mātā.  There She was referred as the mother of all living beings of the universe.  Here She is called as the mother of the universe itself comprising of both living and non-living beings.  This nāma mentions about Her creative action that comprises of iccā, jñāna and kriyā śaktī-s (desire or will, knowledge and action).   There is also a saying that Śiva represents day and Śaktī represents night, basically due to Her māyā.

Anādi-nidhanā अनादि-निधना (296)

She has neither a beginning nor an end.  The nature of the Brahman is described, who alone is infinite. 

Elation is said to be of two kinds.  The first kind is having a feeling of Self-realisation, though one is miles away from realising the Brahman.  This illusion is considered as an impediment to God-realization (Self-realization).  Since this is the cause of māyā, She will remove this kind of māyā for those, who are worthy of making spiritual progress.  The second type is that certain siddhi-s that are derived during spiritual progression.  For example the intuitive power, sudden realization of the Brahman like a flash possibly from the words of one’s guru or somebody, an unexpected meeting with a sage who could transfer the divine energy by a mere look, etc.   Sudden chance, which makes a person to reach new heights both materially and spiritually also, happens at Her discretion.  Since She is the cause for such elations and there is no beginning or end for such of Her activities, She is called anādi-nidhanā.  

Anādi means existing from eternity and nidhana means domicile.  Nidhana also means destruction. Sāṃkhya sūtra (III.38, 39 and 40) refers to three types of destructions (in fact, they are not destructions but distractions), “Inability is twenty eight fold; Acquiescence is nine fold; Perfection is eight fold.”  Inability means depravation. One can worship Her using his organs of perception (jñānendriya-s), five cognitive faculties (knowledge) and the mind.  If they become dysfunctional, She cannot be worshipped. The cause of dysfunction is known as aśaktī. There are two other distractions.  One is tuṣṭi, satisfaction personified.  This arises out of illusion.  For example, having a false feeling of emancipation is tuṣṭi, which is again divided into two types.  The third is siddhi-s, the acquisition of supernatural powers by magical means or the supposed faculty so acquired (the eight usually enumerated are given in the following verse, “aṇimā laghimā prāptiḥ prākāmyam mahimā tathā īśitvaṃ ca vaśitvaṃ ca tathā  kāmāvasāyitā”. These siddhi-s are hindrance to the Ultimate realisation.

Haribrahamendra-sevitā हरिब्रहमेन्द्र-सेविता (297)

Hari (Viṣṇu), Brahma and Indra worship Her. In Śrī cakra pūja, Hari, Brahma and Indra are all worshipped.  The importance of Śaktī worship is underlined in this nāma. The Gods mentioned here are no demigods, but the creator and upholder and the lord of all gods and goddesses.  They too, on their own merits are powerful.  Śiva is not mentioned here possibly due to two reasons.  He being Her consort, is not worshipped by Her or there is no difference between Śiva and Śaktī.  The second interpretation seems to be appropriate.  It has been discussed earlier that Brahman is the combination of static and kinetic energy.  Though kinetic energy originates from the static energy, the latter cannot function without the aid of the former.  This concept is explained here.  Hari (Viṣṇu), Brahma and Indra should not be taken in literal sense.  In fact, Veda-s talk about them more frequently than Śaktī.  It is also to be understood that mastery of Veda-s alone do not help to realize the Brahman.  One has to go beyond Veda-s to understand the Creation and the Creator.  Both Creation and the Creator refer to the Supreme Mother or “Ma” as She is fondly called. 

The same interpretation is conveyed in Śivānanda Laharī (verse 4) for Śiva. “Thousands of Gods abound, offering trifling gifts to them who pray and never even in my dreams would I pray or request gifts from them. Śiva who is close to Viṣṇu, Brahma and other Gods, but is difficult for them to near Him, I would beseech and beg always for His lotus feet.”

Nārāyaṇī नारायणी (298)

This nāma can be explained in several ways. Śivānanda Laharī (Śivānanda Laharī consists of one hundred verses on Śiva.  Saundarya Laharī consists of one hundred verses on Śaktī) verse 82 says, that Hari (Viṣṇu) and Haran (Śiva) are conjoined in several ways.  It says “ardhavapuṣa bharyatvam āryāpate” which means Viṣṇu holds the position of Śiva’s wife as Śiva holds Viṣṇu in His left vertical half.  This is the place of Śaktī in ardhanārīśvara form of Śiva.  The Form of Śiva and Viṣṇu combine is called Śaṇkara Nārāyaṇa.  This clearly indicates that there is no difference between Viṣṇu (also known as Nārāyaṇa) and Lalitāmbikā.  This conception is further confirmed in this Sahasranāma itself in nāma-s like Govinda-rūpinī (269), Mukunda (838) and Viṣṇu-rūpinī (893).

Nārāyana is the combination of two words nara + ayaṇa.  Nara here means the Brahman.  Since water first originated from the Brahman, water is also called nara.  Water is said to be first abode of the Brahman, hence the Brahman having the abode of water is called Nārāyaṇa.  Since there is no difference between Lalitāmbikā and the Brahman, She is addressed as Nārāyaṇī. 

Viṣṇu Sahasranāma nāma 245 is Nārāyaṇa. The following is the explanation given to that nāma. “The creation is made out of that Ātman (the Brahman).  Such creations are known as nārāni.  The abode of nārāni is called Nārāyaṇa.  The feminine gender of Nārāyaṇa is Nārāyaṇī.  This nāma also reconfirms Her Brahmanic status.  There are several such confirmations in this Sahasranāma.