Vijayā विजया (346)
She is always victorious. She wins all Her battles against evil doers who are known as demons. It can also be said that She has conquered Śiva’s love, hence victorious. During dasara festival, 10th day evening (known as vijaya dasami, meaning victorious 10th day of dasara festival) twilight time is considered as the most auspicious time to commence any event. There is a tithi nitya devi (worshipped in Śrī Cakra) by name Vijayā.
Vimalā विमला (347)
She is devoid of impurities. Mala means impurities arising out of ignorance. When She is the embodiment of knowledge, there is no question of impurities arising out of ignorance. The same meaning is also conveyed in nāma 135. Vi (वि) as a prefix to a word conveys the opposite meaning of the word. For example, mala means impurities and vi-mala means devoid of impurities.
Interpretation for nāma 135 nirmalā is repeated here. Mala means dirt arising out of impure matter. She is without such dirt. In nāma (134) impurity arising out of mind was discussed and in nāma 135 impurities arising out of matter is being discussed. It is to be recalled that mind and matter is Śaktī. Mala is a sense of imperfection that leads to ignorance about the soul and hampers the free expression of the Supreme Self. This ignorance is caused by ego which is called āṇava-mala.
This nāma says that if one gets rid of attachments towards matter and by dissolving ego, knowledge is attained. Presence of mala causes avidyā (lack of knowledge) which leads to confusion, dirt and darkness. This darkness etc can be dispelled by meditating on Her, thereby acquiring knowledge.
Vandyā वन्द्या (348)
She is adorable. We adore someone by merely seeing him and without even knowing him. This happens because he draws divine energy from the cosmos and this gets reflected through his body as vibrations. Such vibrations are normally drawn through an orifice in the crown cakra and also through medulla oblongata which is situated beneath the back of our head. The third eye, the pineal gland and the back head cakra are placed in a straight line. When one is able to look within through the ājñā cakra, the energy generated passes through the pineal gland and gets released through the back head cakra and in the process cleanses bio-plasma body. This process not only accelerates one’s spiritual progress but also rarely confers some super human powers (siddhi-s).
She is the embodiment of all the energies of the universe. She draws Her energy from the Supreme Śiva and transmits to the universe for its sustenance.
Vandāru-jana-vatsalā वन्दारु-जन-वत्सला (349)
This can be considered as an extension of the previous nāma. She loves Her devotees like a mother who loves her children. The vibration of love is emanated through one’s body like fragrance of a flower. Because of caring and loving nature also She is known as Vimalā (nāma 347). One can notice this in daily life. When one serves food for his dog, by impulse he develops love for his dog and this is radiated through his body. The dog reads his vibrations and feels his love and wags its tail as a token of reciprocating his love.
Vāgvādinī वाग्वादिनी (350)
She prompts speech or She is in the form of speech itself. Goddess Sarasvatī is referred to as the goddess of speech. This nāma could mean that Sarasvatī acquired the control of speech from Her (like allocation of portfolios in a government). Since She is the origin of speech, She is Vāgvādinī.
Vāmakeśī वामकेशी (351)
Wife of Vāmakeśvarā is Vāmakeśī. Śiva introduced twenty eight tantra-s (as per Śaivasiddhānta) to the universe and one among them is called Vāmakeśa tantra. This deals only with Her worship, hence She is called Vāmakeśī. Vāmakā means a man. Śiva is considered as the chief among men (īśvarā), hence He is known as Vāmakeśvarā (vāmaka + īśvarā). His wife is Vāmakeśī. It is like Bhairava and Bhairavi.
There are two nāma-s in Lalita Sahasranāma beginning with Vāmakeśa. The first one is this nāma, Vāmakeśī and the other one is nāma 945. Vāmakeśvarī. Vāma has innumerable meanings such as beautiful, splendid, Śiva, Durgā, Lakṣmī, Sarasvatī, a beautiful woman, wife, left side, etc. Keśa means hair. Then this nāma means that She has beautiful hair. But this interpretation does not align well with the preceding and succeeding nāma-s. Nāma 350 refers to Goddess Sarasvatī and nāma 352 could mean Durgā. If these interpretations are correct, then this nāma should refer to Goddess Lakṣmī, which seems to be appropriate.
Nāma 945 is Vāmakeśvarī which refers to Vāmakeśvara tantra. This tantra is said to be the sixty fifth tantra apart from the sixty four discussed in Saundarya Laharī verse 31 and nāma 236 of this Sahasranāma. Vāmakeśvara tantra is said to be the most important tantra for Śrī Vidyā worship. This tantra discusses on internal worship of Śaktī. Vāmakeśvarī is said to be the source of this Universe.
Śaktī asks Śiva in Vāmakeśvara tantra “Lord, you revealed to me all the sixty four tantra-s. But you have not told me about sixteen Vidyā-s.” Śiva answers by saying that this has not been declared yet and is hidden so far. Then Śiva begins declaring this tantra to Devi. Everything in this tantra has been revealed in a very subtle manner.
To cite an example the bīja hrīṁ is declared as the form of Vidyā protecting the self is Śiva, agni, māyā and bindu. Unless one knows the bīja-s of these gods and goddesses, it is difficult to make out the hidden bīj. Śiva bījā is ha, Agni bījā is ra, māyā bīja (root of īṁ ईं or kāmakalā) is ‘ī’ and bindu is the dot. By joining all this, the bīja hrīṁ is arrived. Śiva declares a number of uncommon yet powerful bīja-s in this tantra.
Vāma-s mean those who worship Her through left hands. They do not follow the five principle yajñā-s that will be discussed in nāma 946 subsequently. She is the Goddess for these left hand worshippers. She is also known as Vāmeśvarī, which refers to Her divine power which projects the universe out of Śiva (the Brahman without attributes) and produces the reverse (vāma) consciousness of difference.
Vāmadevā is the back face of Śiva.