Avyaktā अव्यक्ता (398)
This could be considered as further extension of the previous nāma. Avyakta is the state of prakṛti in its un-manifested form, with the three guṇa-s in equal proportions. Avyakta is the first stage of the Brahman that cannot be explained, as this is the purest form of Brahman, without parentage. This stage is also known as turya or the fourth state of consciousness, the other three being sleep, dream and deep sleep. It is the non-dualistic state, where the Brahman without a second is realized.
This stage is explained by Brahma Sūtra (III.ii.23) which says tadvyaktamāha hi (तद्व्यक्तमाह हि). This means “That Brahman is un-manifest”. This is further explained as ‘It is not comprehended through the eye, or through speech, or through other senses. Nor it is attained through austerity or karma. It is imperceptible, for It is never perceived’.
When the nirguṇa Brahman (the Brahman without attributes) desires to create, the māyā undergoes modifications and this modified stage of māyā is called avyakta.
Vyaktāvyakta-svarūpiṇī व्यक्ताव्यक्त-स्वरूपिणी (399)
It is vyakta (manifested) + avyakta (un-manifested) svarūpiṇī. She is both manifested and un-manifested form. Since this form is the first of manifested form, it is called mahat which means great. It is the fundamental tool of the phenomenal universe. This mahat is endowed with supreme knowledge. The undifferentiated prakṛti is mahat. From mahat, further evolution takes place. Vyakta means perishable and a-vyakta means imperishable. The soul-Brahman relationship is cited here. In general, this stage provides happiness and the final salvation. This nāma means the first signs of creation and final liberation are both caused by Lalitāmbikā.
Vyāpinī व्यापिनी (400)
She is all pervading. Because She is mūlaprakṛtiḥ and avykatā, She is all pervading. She is also called eka elsewhere, because She is the one who is all pervading, the nature of the Brahman.
Vividhākārā विविधाकारा (401)
She has many forms. All these forms arise out of mūla-prakṛti (nāma 397). She takes different forms while performing different functions. As the creator, She is the Supreme Mother or Brahma rūpa (nāma 265). As the sustainer, She is Viṣṇu rūpinī (nāma 893). As the destroyer, She is Rudra rūpā (nāma 269). As a witness to the total dissolution, She is mahā pralaya sākṣiṇī (nāma 571).
This nāma encases all Her forms. As seen above, each of Her acts is represented by a form. She is also addressed as bahu-rūpā in nāma 824.
Vidyāvidyā svarūpinī विद्याविद्या स्वरूपिनी (402)
She is the form of knowledge and ignorance. Vidyā is not just knowledge. It is the supreme knowledge leading to self-realization. Avidyā is the opposite of vidyā. Īśa upaniṣad (11) explains vidyā and avidyā thus; “He who worships gods and goddesses (vidyā) and also performs sacrifices (avidyā) attains immortality by sacrifices (avidyā) and attains bliss by worshipping gods and goddesses (vidyā).” Vidyā is pure knowledge leading to the Brahman or the Supreme Self. Avidyā means ignorance about the Brahman. In the stage of avidyā, one continues to be associated with performing rituals like fire rituals, external worship etc. But when these two (one is the knowledge about the Brahman and second is performing prescribed rituals without attachment to the fruits of actions) are combined, that is performing rituals etc, without any selfish motive and without any attachments to the end result of an action, along with internal search and exploration through meditation, one is said to benefit from both, leading to bliss. But only when avidyā dissolves into vidyā, the final liberation is attained. She is in the form of both knowledge and ignorance. She is the giver of knowledge (path to spirituality) as well as ignorance (delusion). Ignorance about Brahman is caused by māyā.
Kṛṣṇa says, (Bhagavad Gīta V.12) “Offering the fruits of actions to God, the karmayogi attains everlasting peace in the shape of God-realisation; whereas he who works with a selfish motive, being attached to the fruit of actions through desire, gets tied down.”
Mahā-kāmeśa-nayana-kumudahlāda-kaumudī महा-कामेश-नयन-कुमुदह्लाद-कौमुदी (403)
Mahā-kāmeśa is Śiva, nayana – eyes, kaumuda – the moon of second half of November and first half of December (the month of Kārttika), kumuda – lotus flower. On seeing Lalitāmbikā, Śiva’s eyes become wide open like lotus flower blossoming when the moon shines. Śiva’s happiness is reflected through his eyes on seeing Her. The moon in the month of Kārttika is said to be bright.
There is another interpretation. Kumuda is made up of ku + mud. Ku means inferior and mud means pleasure. Therefore, kumuda means worldly pleasures. Worldly pleasures are always considered as inferior because it ultimately leads to miseries and pains. Lalitāmbikā, being the Supreme Mother, takes pity on those who indulge in worldly pleasures and take them to Śiva for final liberation. This means that She makes them to pursue the spiritual path for ultimate liberation.
If Her motherly care is properly understood, anyone can get rid of his difficulties. The only thing that is required from his side, is to realize Her.