Nityā-ṣoḍaśikā-rūpā नित्या-षोडशिका-रूपा (391)
This is a reference to the sixteen deities representing sixteen lunar days and they are worshipped in Śrī Cakra. The sixteenth deity is Lalitāmbikā Herself. These fifteen deities are said to represent fifteen bīja-s of Pañcadaśī mantra and Lalitāmbikā as the sixteenth deity representing ṣodaśī mantra. ṣodaśī mantra has sixteen bīja-s, the additional bīja being श्रीं (śrīṁ), the Lakṣmī bīja. ṣodaśī mantra is considered as the most powerful mantra of all. This is the mantra meant only for the final liberation.
ṣodaśī also refers to a type of sacrifice called agniṣṭoma, a fire ritual where the performer maintains the sacred fire, the offering is the Soma, the deities to whom, the offering is made are Indra and other gods. The number of priests required is sixteen, the ceremonies continue for five days. This is based on strange mantra-s, full of interpolations, which are not found in Rig Veda, though they are referred in Śrautra Sūtra-s and Brāhmaṇa-s of Rig Veda and also occur in Sāma Veda and Atharva Veda. Both chants and recitations are complex and are considered particularly sacred and powerful.
This nāma says that She is pleased with those who recite Her ṣodaśī mantra than performing thousands of fire rituals discussed earlier. During the dark fortnight (waning) of the moon, Lalitāmbikā i is said to be in the sun (Sūrya maṇḍala) and during bright fortnight (waxing) She is said to be in the moon (Candra maṇḍala). It has also been said that those who got initiated in Pañcadaśī mantra should use bright fortnight for perfecting this mantra and those who got initiated in ṣodaśī mantra should use dark fortnight for perfecting this mantra (attaining mantra siddhi). Those who recite Pañcadaśī mantra should practice it in day corresponding to the sun and those who practice ṣodaśī mantra should recite it in the night, corresponding to the moon.
Śrīkaṇṭhārdha-śarīriṇī श्रिकण्ठार्ध-शरीरिणी (392)
She has half the body of Śiva. Śrīkaṇṭha is another name of Śiva. Śrī also means poison and kaṇṭha means throat. Since Śiva holds poison in His throat, He is known as Śrīkaṇṭha. Śrīkaṇṭha also means beautiful neck. She has half the body of Śiva. Bṛhadāraṇyaka Upaniṣad (I.iv.3) describes this condition thus: “He (puruṣa or soul) desired a mate (prakṛti). He became as big as, man and wife embracing each other. He parted this very body into two. From that came husband and wife. This is one- half of oneself, like one of the two halves of split pea. Therefore this pea is indeed filled by the wife. He was united with her. From that men were born.”
There is another interpretation for this nāma. The first alphabet of Sanskrit is अ (a) which is also known Śrīkaṇṭha. The first alphabet is said to be in the form of para (nāma 366) form of sound which gets modified into vaikharī (nāma 371) at the time of delivery of speech. Since the first alphabet is considered as half of other alphabets put together, She is known as Śrīkaṇṭhārdha-śarīriṇī. The first letter is also known as śrīkaṇṭhārdha.
Prabhāvatī प्रभावती (393)
She is endowed with the power of effulgence. She is surrounded by eight devi-s each representing one of the aṣṭama siddhi-s. They are very powerful and illuminant and known as aṇimā, laghimā, mahimā, īśitva, vaśitva, prākāmya, prāpti and sarvakāma. These eight devi-s are called prabha. Prabhāvatī is the One who is surrounded by prabha-s.
Saundarya Laharī (verse 30) says, “What wonder is there in ārati to the one who constantly meditates on you, surrounded by rays emanating from your feet as aṇimā and others...”
Prabhārūpā प्रभारूपा (394)
The luminous light emanating from Her and was referred to in the last nāma, is said to be powerful in this nāma. These devi-s derived their illumination from this brightness. She is said to be in the form of Supreme light.
Chāndogya Upaniṣad (III.14.2) describes this light “He is controlled by the mind. He has a subtle body and He is luminous (bhārūpaḥ).”
Prasiddhā प्रसिद्धा (395)
She is well known to everybody as She is highly celebrated. She is in the form of inner Self of all living beings. When someone says ‘I’, it actually means Her, as She is the Self.