Trinayanā त्रिनयना (453)
Three eyed. Her three eyes are sun, moon and fire. In the subtler sense, this can also mean Her kāmakalā form (nāma 322). Śiva has three eyes representing speech, inference and observation. Since She is not different from Śiva, She too has three eyes. This has been more fully described by sage Patañjali in his master piece yoga sūtra-s (I.7). To know that something is right, one has to depend upon three factors viz. pratyakṣa or direct perception, anumāna or inference and āgamāḥ or spiritual knowledge (spiritual knowledge is also known as wisdom).
Bṛhadāraṇayaka Upaniṣad (II.iv.5) expounds it further by saying “by the realisation of the Self through hearing, reflection and meditation all this is known.” These three are said to be the three eyes of spiritually awakened persons. Trinayanā could also mean ājñā cakra or the third eye that is capable of developing one’s clairvoyance.
There are three types of Her worship and they are left hand worship, right hand worship and Vedic worship. She leads these worshippers in the proper way in any of the paths chosen by them. Though the paths are different, the ultimate destination is the Brahman. Typically, these paths mean the mental attitude of the pursuer.
Lolākṣī-kāma-rūpinī लोलाक्षी-काम-रूपिनी (454)
She is in the form of desire of women. Lolākṣī means a woman. This desire is explained by Kṛṣṇa in Bhagavad Gīta (VII.11)”I am that desire in men which is in keeping with dharma (righteousness)”. The desire that Kṛṣṇa refers to is the liberation. Probably Her desire is for Śiva (nāma 320), as otherwise She has everything and there is no need for any desires for Her. It is also interpreted that Her desire is not for Śiva alone, but for everyone. As an indicative nature for the all the living beings, the word women is used. This could be based on the principle that without desires of women, procreation is not possible, highlighting the holiness of motherhood.
She is also said to be in the form of a deity called Yogeśvarī, the goddess of desire. There are eight mothers (aṣṭa māta-s), representing eight different human qualities. They are 1. Yogeśvarī representing desire, 2. Māheśvarī for anger, 3. Vaiṣṇavī for greed, 4. Brāhmaṇī for passion, 5. Kalyāṇī for bewilderment, 6. Indrajā for envy, 7. Vārāhī for disdain and 8. Yamadaṇḍā for death. There are variations in their names from the one mentioned above, while worshipping them in Śrī Cakra. They are worshipped in Śrī Cakra as Brāhmī, Māheśvarī, Kaumārī, Vaiṣṇavī, Vārāhī, Māhendrī, Cāmunḍā and Mahālakṣmī. These goddesses are worshiped in the first āvaraṇa in Śrī Cakra worship.
Aṣṭa māta-s also refer to eight veins on both sides of human neck.
Mālinī मालिनी (455)
She is wearing garland. This garland is made up fiftyone alphabets of Sanskrit. Since She is Śabda Brahman, all the alphabets originate from Her and it is logical to say that She wears these alphabets in the form of a garland (refer nāma-s 366 – 371). Mālinī is the goddess of fifty one alphabets of Sanskrit. Mātṛkā Mālinī connotes the fifty one alphabets of the Sanskrit in the regular order. Mātṛkā means unknown mother or the divine mother. Mālinī means the one who holds the universe within Herself. As opposed to Mātṛkā Mālinī, Mālinī refers to fifty one letters of Sanskrit alphabet in an irregular order. Following is an example - न ऋ ॠ ....द फ
There is a story in Varāha Purāṇa. Mālinī is a close friend of Lalitai. At the time of Lalitai’s marriage with Śiva, Mālinī held the foot of Śiva firmly and refused to release it. Śiva asked Mālinī to release His foot for which He was willing to grant any boons. Mālinī asked Śiva to shower on her friend Lalitai, all His prosperities in exchange for releasing His foot. Śiva told Mālinī that He had already conferred His fortunes on Her and that She can now release His foot.
There is a tantra by name Mālinī tantra. Mālinī also means the successive destructive way of I consciousness.
Mālinī also refers to a girl of seven year old.