Sadyaḥ-prasāidinī सद्यः-प्रसादिनी (383)

She bestows Her grace immediately for those who seek Her within.  This has been discussed in the two previous nāma-s.   By such internal worship, Her immediate grace is imminent. 

Viśva-sākṣinī  विश्व-साक्षिनी (384)

She is the witness of the universe.  This is the unique quality of the Brahman without attributes, the supreme form of the Brahman.  Only the Supreme Brahman stands as a witness to the happenings of the universe, without himself partaking in any of the activities. 

Sākṣivarjitā साक्षिवर्जिता (385)

But She is without witness.  The existence of the Supreme form of the Brahman cannot be witnessed by anyone, as this form of the Brahman has no known source of origin.  Another quality of the pure Brahman is referred here. 

षडङ्ग-देवदायुक्ता ṣaḍaṅga-devadāyuktā (386)

ṣaḍ (six) + aṅaga (parts) means six parts.  For every mantra there are six parts and each such part is under the control of a god/goddess called aṅaga devatā-s of the presiding deity.  These six parts are heart, head, tuft of hair, arms, eyes and weapons.  Before and after the recitation of a mantra, the deities of these parts are worshipped in our bodies by touching the respective body parts with fingers.  This is with regard to the external worship.  Śiva has six types of known qualities and they are omniscience, completeness, supreme level of consciousness, freedom, everlasting power and infinity.  These six are the qualities of the Brahman without attributes or prakāśa form of the Brahman.  This nāma says that She is surrounded by these six aṅaga devatā-s. 

It is important to remember that She is described both as Brahman without attributes or the prakāśa form and as Brahman with attributes or the vimarśa form.

ṣāḍguṇya-paripūritā षाड्गुण्य-परिपूरिता (387)

She is endowed with six qualities that are considered auspicious.  They are prosperity, righteousness, fame, material wealth, wisdom and dispassion.  Dispassion because, She will not show any special favours to a select few, transcending the law of karma.  She does not encourage favouritism. 

Nitya-klinnā नित्य-क्लिन्ना (388)

Her ever compassionate nature is referred here.  This is an extension of nāma 326. karuṇā-rasa-sāgarā.  Nitya-klinnā is the name of a tithi nityā devi (third day of the lunar fortnight). 

Nirupamā निरुपमा (389)

She is without comparison.  Brahman is infinite and a person with finite (limited) cannot describe Him.  Śvetāśvatara Upaniṣad (IV.19) says, “There is no way of describing Him.  All you can say about Him is that He is what He is”. 

Śaṃkara says “There is nothing like Him and nothing to which He can be compared.  He is one without a second.  He is limitless.  The only way you can describe Him is to refer to His uniqueness, which is really saying nothing.”

There is a story about this concept.  Two brothers were sent by their father to a guru to pursue the spiritual path.  When they returned, father asked both of them to describe God.  The elder brother gave an extensive lecture about God.  When the younger one was asked, he kept quiet.  Their father said ‘You are not saying anything because, you realized that God is a subject about which nothing can be said without making a mistake’.  This is the concept of God.  Nobody can describe the Brahman in totality.  At the most one can discuss about Him only by affirmations and negations. 

Nirvāṇa-sukha-dāyinī निर्वाण-सुख-दायिनी (390)

Nir (freed) + vāṇa (derived from bāṇa, meaning body).  When mind is freed from body, it leads to bliss.  When higher level of consciousness is reached, physical body is forgotten.  When bodily afflictions are dissolved, what is derived is eternal bliss.  She confers this bliss to those who worship Her as per nāma-s 381 and 382. 

This stage is described by Kṛṣṇa “He who is happy within, who rejoices within, he obtains Absolute Freedom or mokṣa. Only that yogi who possesses the inner bliss, who rests on the inner foundation, who is one with inner light, becomes one with Spirit.  With sins obliterated, doubts removed, senses subjugated, the sages contributing to the welfare of the mankind, attain emancipation in the Brahman”. (Bhagavad Gīta V.24 and 25)