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.  Śivas 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 + mudKu 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.

Bhakta-hārda-tamo-bheda-bhānumad-bhānu-santatiḥ भक्त-हार्द-तमो-भेद-भानुमद्-भानु-सन्ततिः (404)

She dispels the darkness of ignorance of Her devotees. This is compared to the sun dispelling the darkness when it rises.  She being the supreme mother does this out of compassion.  The very thought of Her, dispels ignorance. 

Kṛṣṇa describes this compassion in Bhagavad Gīta (X.11) “Out of mere compassion for them, I, dwelling within their hearts, destroy the darkness born of ignorance by the luminous Lamp of knowledge.” The darkness referred here is born out of ignorance. 

Śivadūtī शिवदूती (405)

She requested Śiva to be Her messenger to two demons. Since Śiva Himself acted as Her messenger or She made Śiva as messenger,  She is known as ŚivadūtīŚivadūtī is one of the fifteen tithi nitya devi-s in Śrī Cakra.

Śivārādhyā शिवाराध्या (406)

She is worshipped by Śiva Himself.  Śiva by meditating on Her, obtained his Ardhanārīśvara (half Śiva and half Śaktī) form. As a result of meditating on Her, Śiva became the lord of all siddhi-s. These siddhi-s or superhuman powers originate from Her, through Her subtlest kuṇḍalinī form.  This nāma conveys this subtle message. 

Saundarya Laharī (verse 1) says “Śiva united with Śaktī is able to manifest.  Otherwise, Śiva does not even know how to pulsate”.

Śivamūrtiḥ शिवमूर्तिः (407)

Her form itself is Śiva.  In fact, there is no difference between Śiva and ŚaktīŚiva means auspiciousness.  Because She is the embodiment of auspiciousness, She is called Śivamūrtiḥ

Rig Veda says (X.92.9) “With reverence, we present your hymn today to the mighty Rudra, the ruler of heroes, the rapid and ardent deities with whom the gracious (Śivaḥ) and opulent (Rudra) who derives his renown himself, protects us from the sky.”  Śiva is full of grace and happiness and considered as the Supreme protector.  When She is said to be in the form Śiva Himself, it is considered as a great honour for Her.  This could also mean nirguṇa Brahman or Brahman without any attributes. This Sahasranāma ends by saying Śrī Śiva (998), Śiva-Śaktī aikya rūpinī (nāma 999) and Lalitāmbikā (nāma 1000).

Śiva also means the liberation and mūrtī means form.  The final liberation is attained only by self-realisation which is possible only through knowledge or vidyā.  That is why Her worship is known as Śrī vidyā or the supreme knowledge. 

Śivaṁkarī शिवंकरी (408)

She dispenses happiness.  Śiva means auspiciousness and karī means giver.  She does this to Her devotees by dispelling their ignorance called avidyā.  When avidyā is dispelled, knowledge is attained paving the way for Self-realization.  She is sarva maṅagala māṅgalye (the provider of all types of happiness) says Durgā Saptasati

Śivapriyā शिवप्रिया (409)

She is the beloved of ŚivaŚiva is loved by Her.  Śiva is dear to Her. Their love is mutual, as otherwise, Śiva would not have given His left vertical half to Her.

Śivaparā शिवपरा (410)

Having compared Her to Śiva, now Vāc Devi-s proceed to say that She transcends Śiva Himself. Parā can be explained as follows:  Pertaining to the ultimate or supreme as opposed to the immanent here and now aspect of reality which is aparā.  Brahman can be conceived from two angles.  One is Parā Brahman, the Supreme of the two and other is aparā Brahman, the deficient of the two.  The former is devoid of attributes and hence is inconceivable.  Since She transcends the stage of Śiva, She is considered as the Supreme Brahman. This is because Śiva becomes inert without Her.  That is why She is known as Parā.  Knowing Her is parā vidyā or the supreme knowledge. The appropriate interpretation of this nāma is that She reveals the Supreme or Parā Śiva or Paramaśiva to Her devotees.  Paramaśiva can be explained as ‘the Absolute, understood as the casual substance for everything apparent’. This explanation is also in agreement with Her prakāśa vimarśa mahā māyā svarūpinī form. 

Nāma-s 405 to 410 explained Her attributes with particular reference to Śiva.