Hrīmatī ह्रीमती (302)

Hrī means modesty. Veda-s describe Her as endowment of modesty, mind, satisfaction, desire and nourishment. All these indicate māyā. Her māyā or illusory form is described in this nāma.  It is also said that Her modesty prevents Her in participating in the rituals performed with pomp and vanity. She is ashamed of participating in such rituals. The worship of Śaktī should always be secretive in nature.   She has a liking for such secretive worships and these worships are performed only internally.  By worshipping Her internally, one realizes Her subtle forms viz. kāmakalā and kuṇḍalinī forms.  Realization through internal worship is much faster than by performing external rituals. 

Hṛdyā हृद्या (303)

She resides in the heart. Soul is said to be in the centre of the heart. Heart also stands for compassion and love.  Since She is the Divine Mother, these qualities are in built in Her.  Or it could also mean that She is loved by everybody. 

Katha Upaniṣad (II.i.13) says, “The thumb sized puruṣaḥ (soul) is seen as smokeless flame rests in the centre of the body.” 

Heyopādeya-varjitā हेयोपादेय-वर्जिता (304)

She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures. The source of these scriptures is the Veda-s and based on certain procedures followed by our ancestors. These are the rules and regulations that permit certain actions and prohibit certain others. These are also known as śāstra-s. Śāstra-s generally can be explained as compendium of rules or a book of treatise. Many of the śāstra-s are based on the procedures followed by our ancestors.  The guideline that was applicable centuries ago may not be applicable in today’s situation.  Therefore, there is no point in following śāstra-s without understanding their significance.  Adjusting to the present day living is not a sin.  Such rejections and acceptances are applicable only to human beings and not to the Brahman. 

Rājarājārcitā राजराजार्चिता (305)

She is worshipped by king of kings and emperors.  This nāma is to be read with the next nāma.  Rājarājā means king of kings, Śiva.  Since She is the dear wife of Śiva, Śiva worships Her seems to be an appropriate interpretation.  Women are worshipped for their mother hood and Śiva who is the universal teacher follows what He preaches. 

There is another interpretation for this nāma. Rājarājā means Kubera, Manu and ten others making twelve Rājarājā-s.  Please refer nāma 238 for further details.  Each of them worships Her in their own way and accordingly their Pañcadaśī mantra also gets modified without changing the basics of the mantra (the fifteen bīja-s).  All the twelve names find a place in this Sahasranāma. She is said to have been worshipped by these twelve Rājarāja-s. They are known as Rājarāja-s because of their sincere devotion to Her and She confers on them the status of king of kings.

Rājñī  राज्ञी (306)

The queen. This is in line with the previous nāma.  Being Śiva’s (Rājarāja or king of kings) wife, She becomes the queen for the kingdom of this universe.  The universe is ruled by Śiva and Śaktī.  Possibly this could also be a reason for calling Her as the universal Mother or in the shortened form as Mā.  When one calls Her as Mā, he will have a feeling that She belongs to you and closer to you.