Tatvāsanā तत्वासना (424)

Tattva-s mean the principles, either twenty four or thirty six. She is seated on these tattva-s or these tattva-s form Her throne. Tattva-s function both internally and externally. Mind, intellect, consciousness and ego together called antaḥkaraṇa or internal tools, work internally. Senses work externally. Senses are the extensions of the five basic elements. 

Five basic elements are ākāś, air, fire, water and earth.  Five karmendriya-s are mouth, legs, hands, organ of excretion and organ of procreation.  Five jñānendriya-s are ears, eyes, nose, mouth and skin.  Five tanmātra-s are sound, taste, smell, light, and touch.  All these make twenty and with antaḥkaraṇa, they become twenty four.  The principles or tattva-s become thirty six if we add five tattva-s of Śiva and seven tattva-s of Śaktī (1. prākaśa 2. vimarśa 3. sādākhya, 4. aiśvarya, 5. Śuddha vidyā, 6. kāla, 7. vidyā, 8. rāga, 9. kāla, 10. niyati, 11. puruṣa and 12. prakṛti).  

It can also be said that She is beyond these tattva-s.    A reference can be made to nāma-s 906 and 907.

Tat तत् (425)

The Brahman is referred to by three qualities.  They are ‘om’ ‘tat’ ‘sat’ (Om tat sat).  Tat means “That”.   She is That and this That means the Brahman.  Viṣṇu Sahasranāma nāma 731 is also Tat.  

Bhagavad Gīta (XVII.25) says “The seekers of liberation then perform various rites of sacrifice and austerities while concentrating on Tat without desiring results”.  The highest level of God consciousness is called Tat.  She is said to be in the form of the highest level of consciousness. The purest level of consciousness is Brahman.

Tvam त्वम् (426)

Tvam means you, indicating Her.  Here tvam means the Brahman and is aptly described in Kena Upaniṣad (I.4) which says “That Brahman is different from all known and familiar objects.  It is beyond even unknown objects.”  Self realisation is nothing but union of this “That” and “I”.  This reality will dawn one day like a sudden flash. 

There is a great saying “Tat tvam asi” (Tat means That (Brahman), tvam means you and asi means are) which means ‘you are That’.  That means the Brahman.  You are That Brahman, the famous mahā vākya.

Ayi अयि (427)

Ayi is a way of addressing mother or sister.  Since She is the supreme mother of the universe, She is addressed as ayi.  When someone is addressed as ayi, it expresses more love than respect. This also means auspiciousness. 

It is pertinent to note that nāma-s 425, 426 and 427 together form ‘tattvamayi’ and this is nāma 907 of this Sahasranāma.  This is the beauty of this Sahasranāma. As it progresses, the interpretation of nāma-s also transform from gross to subtle, indicating the spiritual progression. 

Pañca-kośāntra-sthitā पञ्च-कोशान्त्र-स्थिता (428)

She resides in the five sheaths.  These sheaths form the covering of human organism, which is also called piṇḍa śarīra.  The soul is covered by three overlapping vestures.  They are causal body, subtle body and gross body.  The casual body is the innermost and gross body is the outermost.  The gross body is perishable, subtle body sustains for longer time and the casual body is permanent till the final liberation of the soul. The soul along with karmic account is embedded in the casual body.  According to Vedānta philosophy, there are five superimposed sheaths known as kośa.  The inner most is ānandamaya kośa (the sheath of bliss), which corresponds to the casual body.  The next three layers are vijñānamaya kośa (the sheath of intellect and knowledge), manomaya kośa, the sheath of mind, prānamaya kośa, the sheath of vital airs like prāna, apāna, etc.  These three, vijñānamaya kośa, manomaya kośa and prānamaya kośa correspond to the subtle body. The fifth and the outer sheath is annamaya kośa, the sheath of food that corresponds to the gross body. The entire sheathing structure of the human organism hides the soul or puruṣa or the self, deep within and falsely projecting itself as the microcosm and bringing forth the illusion of the world as the macrocosm. 

Apart from the above interpretation, there is another explanation.  While performing navāvaraṇa pūja, after the ninth āvaraṇa  there is a ritual called pañcapaṁcikā pūja.  Here, five Devi-s are worshiped one above the other, at the bindu (the central point of Śrī Cakra).  The details may not be necessary for the interpretation of this nāma, as the main interpretation should be based on the five sheaths of the body.  These coverings could also mean five different stages of samādhi.  To reach the final stage of nirvikalpa samādhi, one has to transcend the other stages of samādhi.