Kumāra-gaṇanāthāmbā कुमार-गणनाथाम्बा (442)

Mother of Kārttikeya or Skanda and Gaṇeśa. 

There is a deeper meaning to this nāma. The nāma is split into ku (inferior) + māragaṇa (modification of intense passion or emotion) + nāthā (lords of the above) + ambā (the one who binds).  This gets translated as ‘the lord of the inferior and intense passion or emotion, who causes binding to the materialistic world, known as ego.  Kumara is said to be the lord of ego. Viṣṇu or Śiva is known as Puruṣa.  Lakṣmī or Pārvatī, their consorts are known as avyakta (the un-manifested form of prakṛti). Ego arises during the union of puruṣa and avyakta.  Puruṣa is the king, avyakta is the queen and ego is the chief of army. 

Kṛṣṇa says in Bhagavad Gīta (X.24), “among generals, I am Skanda.”  It is also said that by worshipping Skanda, one can destroy one’s ego. 

Kānchi Śaṃkarācārya said, “Whatever God one may choose for worship only if Gaṇeśa’s benedicition is obtained first, prayers will fructify without hindrance.”

Tuṣṭiḥ तुष्टिः (443)

Beginning with this nāma, next seven nāma-s describe Her seven specific qualities.

She is in the form of happiness.  This happiness is due to contentment.  She is only a giver.  She derives happiness in giving.

Puṣṭiḥ पुष्टिः (444)

She is in the form fullness,  fullness of the body and mind. 

Matiḥ मतिः (445)

She is in the form of intellect.  Intelligence is gained by experience when puruṣa or the soul manifests.  She is in the form such intelligence.  It is also said that Śiva is called mati because of His knowledge about Veda-s.

Dhṛtiḥ धृतिः (446)

She is in the form of courageousness and steadfastness, the qualities that are required to administer the universe. 

Śāntiḥ शान्तिः (447)

She is known for Her quietude.  Śānti means the eternal peace of mind derived from controlling senses.  Fifteen inches from the tip of the nose is where the soul gets purified (this could also mean the exhalation of carbon dioxide and inhalation of air containing more oxygen).  This is called sixteenth kalā and this kalā is known as Śānti.  She is in the form of Śānti, purifying the souls, subject to their karma-s. 

Svastimatī स्वस्तिमती (448)

The Absolute Reality.  The absolute reality is beyond empirical reality and manifestations.  Bṛhadāraṇayaka Upaniṣad (II.i.20) refers this situation as “Truth of truth (the absolute reality), has a transcendental import and it is difficult to understand”.

Kāntiḥ कान्तिः (449)

This nāma refers to the Self-illuminating nature of the Brahman.  This is the will of the Brahman to sustain.  Because of this illumination, sun shines and sustains the universe. 

With this, the seven nāma-s describing of Her seven qualities end. 

Nandinī नन्दिनी (450)

A type of holy cow that is capable giving whatever is asked for.  This also means the river Gaṅgā.  She is in the form of river Gaṅgā who is known for her purifying qualities. 

Vighnanāśinī विघ्ननाशिनी (451)

The one who destroys all obstacles.  She destroys the obstacles while acquiring knowledge of the Brahman. 

Tejovatī  तेजोवती (452)

She is radiating.  This nāma is more or less in line with nāma 449 kāntiḥ discussed earlier.  But there is subtle difference between these two.  The earlier nāma is the will of the Brahman and this nāma talks about the creative aspect of the Brahman.  Both for creation and sustenance, light is required.  This nāma more explicitly explains Her luminous nature, from which other luminaries derive light. This nāma further confirms the fact that Brahman alone is Self-illuminating.

Bṛhadāraṇayaka Upaniṣad (III.viii.9) says, “the sun and moon are in their positions under the mighty rule of this Immutable.”