Svāhā स्वाहा (535)

After describing yogini-s, Vāc Devi-s continue with their description of Lalitāmbikā.

Lalitāmbikā is in the form of oblations offered to gods and goddesses. The mantra-s for such oblations end with svāhā.  More details are provided in the next nāma. 

Liṅga Purāṇa (13.9) says wife of Paśupatī (the fiery form of Śiva) in the form of fire is Svāhā and the mother of Lord Kārttikeya.

Svadhā स्वधा (536)

She is in the form of oblations offered to the departed souls of ancestors (pitṛ) and such mantra-s end with svadhā.

Mārkaṇḍeya Purāṇa (26.6-9) personifies a grahasta (a married man leading family life) as a holy cow.  Cow’s back is Rig Veda, her loins is Yajur Veda, her face and neck is Sāma Veda, her horns are pious acts, her hair are the words of wise men, her ordure and urine are tranquillity and prosperity, her four feet are the four classes of humanity, svāhā, svadhā, vaṣaṭ, and hanta are her teats. The epic proceeds to say that such a man should nourishe gods, ṛṣi-s, pitṛ-s, fellow men and other living beings as his own body (This act of a grahasta is called pañca-yajña. (refer nāma 946 pañca-yajña-priyā).

It is also said that Svāhā and Svadhā are the two wives of Lord Agni.

Amatiḥ अमतिः (537)

She is in the form of avidyā or ignorance. The creation in the beginning was devoid of consciousness, known as avyakta form (nāma 398). From mūlaprakṛti (nāma 397) avyakta, mahat (intellect), (nāma 774) ego, etc were created.  The intellect in such un-manifested stage is known as amati.  This is the stage of prakṛti where all the three guṇa-s are found in equilibrium.  Any change in this equilibrium of guṇa-s in prakṛti leads to desire, wisdom and action.

Medhā मेधा (538)

She in the form of amati, transforms into medha or intelligence, along with evolution. This is also to confirm Her existence from the beginning of creation.  These two nāma-s explain the development of intellect from its un-manifested form to manifested form.  She is in the form of both, which go to prove Her Brahman form or the omnipresence nature.  Medha particularly refers to individual intelligence. 

Mahānārāyaṇa Upaniṣad (49.1) says “May the all-penetrating goddess of intellect who is beneficial, favorably disposed to and delighting in us, visit us” (Medha sūktaṁ 1).

Atharva Veda (VI.108) says “Oh! Wisdom (medha)! Come first to us with cows, with horses, you with the sun’s rays, you are reverent to us.  The next verse proceeds to say “I call first, unto the aid of gods, wisdom filled with Brahman, quickened by Brahman, praised by seers………”

Intellect is considered as one of the important factors to realise the Brahman. 

She is said to be in the form of such an intellect.

Śrutiḥ श्रुतिः (539)

Śruti means Veda-s.  She is in the form of all the four Veda-s or all the Veda-s represent Her form. 

Smṛtiḥ स्मृतिः (540)

Veda-s are difficult to understand and the message of the Brahman is conveyed through them in secretive manner.  Veda-s need proper interpretation to understand their conveyance. Smṛti-s, derived from Veda-s deliver the message of the Brahman in understandable terms. She is in the form of such Smṛti-s. Smṛti also refers to the power of recollection and memory. Upaniṣads are classified under Smṛti-s.  

Kṛṣṇa says (Bhagavad Gīta X.34) “I am the power of speech, memory, intelligence, grasping faculty……..”