Nāda-rūpā नाद-रूपा (299)

She is in the form of sound. Varivasyā Rahasya, the text that explains Pañcadaśi mantra (I.12 and 13) says, “The form of hrīṃ (ह्रीं) is composed of twelve letters: vyoman (h), agni (r), vāmalocanā (ī), bindu (ṃ), ardhacandra, rodhinī, nāda, nādānta, śaktī, vyāpikā, samanā and unmanī.”  The aggregate of the last eight is known as nāda. Out of the last eight, the subtlest is unmanī and they are placed above the bindu (dot).

{Further reading on sound:  The supreme divine energy is called Parā-Śaktī.  Parā-Śaktī is the divine Mother and naturally has concern for the universe.  In the state of parā (nāma 366), Śaktī is in the initial stage of manifestation.  The next higher stage of parā is paśyantī (nāma 368) where there are questions and answers.  Questions and answers leads to knowledge.  In stage of paśyantī, there exists no difference between the word and the object of reference.  The next stage is madhyamā (nāma 370) where the difference begins to arise between the word and the object of reference, but only in the levels of antaḥkaraṇa.  In other words, the difference between the paśyantī and madhyamā is only subtle and not reflected at the gross level (meaning delivery of speech).  In the last and final stage called vaikharī (nāma 371), the difference becomes gross and the sound is deciphered.   But it should be understood that Parā-Śaktī Herself does not undergo these changes, but such changes happen at Her command in the inward psychic apparatus of an individual.  She is known by these names during the different stages of evolution of speech.  These stages are discussed in the subsequent nāma-s.  The transition between madhyamā and vaikharī contains eight stages and the third stage is called nāda and their samaṣṭi (aggregate) is also known as nāda.  In general this nāma says that She is in the form of sound. She is Śabda Brahman. Further details are discussed in the respective nāma-s.}

Nāma-rūpa-vivarjitā नाम-रूप-विवर्जिता (300)

She is without name (nāma) and form (rūpa). Vivarjitā means devoid.  She is beyond names and forms, an exclusive quality of the Brahman.  Every creation has two aspects. One is cit and another a-citCit means the universal consciousness and a-cit means individual consciousness.  Both cit and a-cit are derived from the Supreme Consciousness or the divine consciousness.  Cit is again sub-divided into existence, knowledge and bliss.  The Brahman is the cause for these three.  A-cit consists of nāma and rūpā (name and form) and this is opposed to cit in the sense, it does not represent the Brahman.  When the union of empirical “I” with the “I” consciousness of Śiva takes place, creation happens.  The derivatives of “I” consciousness of Śiva are existence, knowledge and bliss.  Name and form are the products of empirical consciousness.  Since the nāma says She is beyond nāma and rūpā (name and form), it is implied that She belongs to Cit, the Supreme Consciousness which is also known as the Brahman.  Chāndogya Upaniṣad (VIII.14.1) says, “That which is described as space manifests names and forms. These names and forms are within Brahman.  Brahman is immortal.  It is the Self”.  Vāc Devi-s utilize every opportunity to mention Her as the Supreme Brahman.  The Brahman can be described either through negations or through affirmations.  Here the quality of the Brahman is described by negation.