Rakṣākarī रक्षाकरी (317)

The one who protects.  She is the sustainer of this universe, hence this nāma.  There is another interpretation.  In specified fire rituals, oblations also consist of herbs.  When they are burnt into ashes by the tongs of fire, the ashes are filled in an amulet and worn on the self of a person for the purpose of protection from evils.  As ashes are used for protection and in that sense She is the protector.  Secondly, ashes also mean the mortal remains of one who existed earlier.  In this sense She is the destroyer. Out of the three actions of the Brahman, two are mentioned here.  She is in the form of such oblations that will be discussed in later nāma-s (535 and 536). 

Rākṣasaghnī  राक्षसघ्नी (318)

The destroyer of demons.  Kṛṣṇa says (Bhagavad Gīta IV.8) “I appear from age to age to protect the virtuous and to destroy the evil doers in order to re-establish righteousness”.  This is the famous saying of Bhagavad Gīta:

paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām|
dharmasaṁsthāpanārthāya sambhavāmi yuge yuge||

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे॥

Demons mean the evils.  It is believed that when evil prevails everywhere, the great dissolution of the universe takes place and the creation happens again.

Rāmā रामा (319)

She is the embodiment of women.   Liṅga Purāṇa says that all men are Śaṃkara (Śiva) and all women are Śaktī.  It is also said that women should be respected.  If they are ill-treated, their lineage would be destroyed.  Ram means to delight.  It is agni bīja (रं).  Agni bīja is considered as a potent bīja and when combined with other bīja-s, it increases their potency.  Bīja-s in right combination with agni bīja provides blessedness.  Yogi-s enjoy when they are submerged in bliss, when Śaktī and Śiva unite at sahasrāra.  They are delighted in the stage of bliss, hence she is known as Rāmā.

(Lord Rāmā is the delight of yogis; hence He is known as Rāmā.)

Ramaṇa-lampaṭā रमण-लम्पटा (320)

She enjoys Her moments with Her consort Śiva at sahasrāra.  She enjoys the marital bliss. She loves to play around with Śiva.  She makes women devoted to their husbands, since She is the embodiment of women (previous nāma).

Kāmyā काम्या (321)

Kāmyā means longing for.  She is desired by the seekers of liberation.  Liberation is possible only through knowledge and She is that knowledge (nāma 980).  The 12th night of dark lunar fortnight is known as kāmyā.