Rasyā रस्या (311)
She is in the form of essence of Ātman. The meaning of rasa (essence) can be understood from Taittirīya Upaniṣad (II.vii) which says raso vai saḥ. The meaning is “That is to be identified with sweetness.” It further says that “anyone who has this sweetness is happy” and the source of sweetness comes from the Self. Happiness is bliss and it says that bliss can be attained only if individual Self is realized. ‘That’ means the Supreme Self. The nāma says that She is in the form of That Supreme Self. The Supreme Self is the condensed form of the universe realized as the empirical Self.
Raṇatkiṅkiṇi-mekhalā रणत्किङ्किणि-मेखला (312)
She is wearing a waistband with small bells hanging from it. The same narration also finds a place in Saundarya Laharī (verse 7) which says, “Your slender waist which is adorned by jingling girdle string (belt-like gold wait ornament called odyāṇa) having small tinkling gold bells attached.” Therefore the recital given here cannot be the intended interpretation. Possibly this could mean the origin of sound. When She walks, these tiny bells make tinkling sound from where the sound originates. The sound originates from the naval chakra, where the waist belt is worn. It is also said that the sound originates from the drum (damaru) of Śiva. In the same way it can be said that sound originates from Her waist belt.
It is also said that these descriptions enable the beginners to visualise Her gross form. She has four types of forms, gross (sthūla), subtle (sūkṣma rūpa), subtler (sūkṣmatara) which is also known as Her kāmakalā dorm and Her subtlest form is kuṇḍalinī form. Her gross form is described in nāma-s twelve to fifty one. Her subtle form (mantra-s) is described in nāma-s 85 to 89. Her subtler form (kāmakalā) is described in 88 and 89. (Nāma 322 is kāmakalā rūpa.) Finally, Her subtlest form kuṇḍalinī is described in 90 to 111. (Psychic cakra-s are discussed in 475 to 534).
Ramā रमा (313)
Ramā means Lakṣmī, (consort of Viṣṇu) the goddess of wealth. She is in the form of Lakṣmī and bestows wealth on Her devotees. The wealth indicates both materialistic wealth and spiritual wealth. Nāma-s 313, 314 and 315 together form kāmakalā bīja ‘ īm̐ ’ (ईँ). This nāma gives the alphabet ‘Ī’ (ई).
Rākenduvadanā राकेन्दुवदना (314)
Her face is compared to the full moon. Full moon is without blemishes. The full moon represents the dot (bindu) above the letter ‘Ī’ which gives rise to the bīja īṁ (ईं). At this stage the letter Ī (ई) has only a dot above it making it as īṁ (ईं), which is yet to transform as kāmakalā.
Ratirūpā रतिरूपा (315)
She is in the form of Rati, the wife of love god Manmatha, who is also known as Kāma (lust). In the earlier two nāma-s, the bīja īm̐ originated and delivered as a bīja in this nāma. Rati and her spouse Kāma or Manmatha are known for their lecherousness. The kāmakalā is full of auspiciousness and subtly indicates the creation. The bīja īṁ formed in the previous nāma transforms into kāmakalā in this nāma. īṁ becomes īm̐. Kāmakalā is discussed in detail in nāma 322 kāmakalā rūpā.
Ratipriyā रतिप्रिया (316)
She is fond of Rati, the wife of Kāma. There is a yakṣiṇī (lower form of demigoddess) called Ratipriyā who gives wealth. She is said to be Kubera’s wife. Kubera is the chief of yakṣa-s. Ratipriyā’s mantra is short and one should chant this mantra in the night sitting on the top of a banyan tree. It is said that the She will appear in person and gives wealth. Her mantra is ‘om raṁ śrīṁ hrīṁ dhaṁ dhanate ratipriye svāhā’ (ॐ रं श्रीं ह्रीं धं धनते रतिप्रिये स्वाहा॥). This is to be chanted 100,000 times followed by puraścaraṇa.