Śṛṅgāra-rasa- saṁpūrṇā शृङ्गार-रस-संपूर्णा (376)

She is in the form of essence of love.  Previous nāma discussed about four pīṭha-s and in particular the previous nāma referred to kāmagiri pīṭha or mūlādhāra cakra.  In this nāma a reference is being made to the pūrṇagiri pīṭha or the navel cakra. The previous nāma made a reference to kāmagiri pīṭha.  Parā vāc that originated from the mūlādhāra cakra or kāmagiri pīṭha, enters the next phase of evolution at the navel cakra or this pūrṇagiri pīṭha. The dot which was known as kāraṇa bindu at the navel cakra-s becomes kārya bindu in this cakra. Details of these bindu-s have been been discussed in nāma 366.

Lalitāmbikā is said to be the embodiment of extracts (rasa) of finer things in life. There are said to be eight to ten types of rasa-s, though only nine types of rasa-s are generally mentioned. These ten rasa-s are love (śṛṅgāra), heroism, disgust, anger, mirth, fear, pity, amazement, tranquillity and warmth.  Saundarya Laharī (verse 51) refers to eight types of rasa-s that She exhibits at different times.  She exhibits the essence of love with Śiva, heroism while destroying evils, disgust while dealing with ignorant, fear on seeing the snakes on the person of Śiva, anger with goddess Gaṅgā (as Śiva holds her in His hair), amazement on seeing Śiva’s third eye, warmth while being with Her true devotees and lāsya rasa (expressing emotions as if dancing) while looking at Her attendants. This nāma talks about the essence of love that She exhibits while being with Śiva, all alone. The love between Śiva and Śaktī is beautifully described in various scriptures.  The essence of love or śṛṅgāra-rasa is the cause for other rasa-s. Though these narrations go well while visualizing Her form, Her Absolute form is beyond all these qualities and attributes

There is one more interpretation for this nāma. Śṛṅgāra means primary, arara means veil, sampūrṇa means the Brahman. If interpreted this way, then it means that She is in the form of pure Brahman nirguṇa Brahman and also in the form of the Brahman with attributes (māyā form). 

It is also said that pūrṇagiri pīṭha is referred in this nāma. 

Jayā ज़या (377)

She remains victorious.  She is the embodiment of victory.  Possibly this could also indicate that Her victorious form can be realized only if one wins over his senses. Senses are considered as the worst enemies to Self realization as the mind gets corrupted due to their evil influence.  But, if the mind is conditioned, such evil influences will not cause any affliction to its serenity.  Viṣṇu Sahasranāma 509 is Jayā and the interpretation given is ‘the one who wins over all lives’. 

Jālandhara-sthitā जालन्धरा-स्थिता (378)

A reference is invited to jālandhara pīṭha or the heart cakra, where the sound is further refined, to become madhyama, the penultimate stage of sound before its actual delivery.  This is one of Her Śabda Brahman forms. 

Oḍyāṇa-pīṭha-nilayā ओड्याण-पीठ-निलया (379)

She abides in the oḍyāṇa-pīṭha, the fourth pīṭha of the gross body. The fully developed sound at this stage is delivered in the form of vaikari.  The oḍyāṇa-pīṭha, corresponds to the throat cakra or viśuddhi.

Bindumaṇḍala-vāsini बिन्दुमण्डल-वासिनि (380)

She dwells in the bindu maṇḍala. The bindu is the central dot of Śrī Cakra where She resides along with Her consort Kāmeśvara. This point of Śrī Cakra is considered as the most powerful point because it is the abode of both Kāmeśvara and Kāmeśvarī. 

The bindu is also referred to the orifice in the sahasrāra also known as brahmarandhra through which commune with God is established. The cosmic energy enters the human body only through this orifice in the crown cakra and medulla in the back head cakra. When these two places are exposed to Mother Nature and early morning sun, sufficient cosmic energy can be drawn by the gross body to have a disease free life.