Guhajanma-bhūḥ गुहजन्म-भूः (606)

Guha means hide, conceal or secret.  Janma-bhūḥ means the birth place.  A soul is born, covered or concealed by avidyā or ignorance.  These souls are born from Her, the Brahman.

This is explained in Bṛhadāraṇayaka Upaniṣad (II.i.20) which says “from a fire tiny sparks fly in all directions, so from this Self emanate ........all beings.”  Souls are the tiny sparks and the Self is the Brahman, our own Lalitāmbikā.  This particular angle of creation is elaborated in almost all the Upaniṣad-s.  If this nāma is viewed through the interpretation of the first nāma Śrī Mātā, the universal mother giving birth to all beings perfectly fits into the teachings of the Upaniṣad-s

Guha also means Kārttikeya (He is also known as Subrahmaṇya and Skanda). This nāma also could mean that She had given birth to KārttikeyaKṛṣṇa says in Bhagavad Gīta (X.24), “senānīnāmahaṁ skandaḥ”, which means “among generals, I am Skanda.” 

Deveśī देवेशी (607)

She is the Īśvarī for Deva-s (gods), which means that She is the Supreme among all gods and goddesses.  She is the source for all divinities. 

Daṇḍa-nītisthā दण्ड-नीतिस्था (608)

Daṇḍa-nīti means encumbering those who resort to evil ways and making them to pursue the path of goodness.  She punishes those ignorant men who are unwilling to pursue the virtuous path. Kṛṣṇa says in Bhagavad Gīta (X.38) ‘I am the rod of punishment’.  According to The Bible ‘rod’ means the law of karma.  The Bible says “I will fear no evil: thou art with me; thy rod and thy staff they comfort me” (Old Testament. Psalms 23:4).  God administers the universe through the law of karma and those who follow the virtuous path need not worry about the divine punishment. “Their houses are safe from fear, neither is the rod of God upon them” (The Bible. OT. Job 21:9) and “how oft cometh their destruction upon them! God distributeth sorrows in his anger” (Job 21:17).

This is the reason for carrying a rod when a Judge enters a court hall.  This is practiced by several parliaments when a presiding officer enters the parliament.  They are the sustainers of justice.  In the same way She administers the universe with Her justness (law of karma). 

Daharākāśa-rūpiṇī दहराकाश-रूपिणी (609)

In the hearts of all beings is Her subtle form.  Better interpretations are available in various scriptures.

Kaṭha Upaniṣad ((I.iii.1) mentions this place as “In this superior space of the heart, present in the cave of the intellect”.  It further says (II.i.12), “Of the size of a thumb, the Brahman resides in the centre of the body”.

Chāndogya Upaniṣad says “This body is the city of the Brahman.  Within it is an abode in the shape of a lotus (meaning heart) and within that there is a small space (Please note the word.  It is ‘space’ and not ‘place’.  Space is infinite and place is definite).  One must search within this space and earnestly desire to know what is there? (Self-realization)”

Brahma sūtra (I.iii.14) says “dahara uttarebhyaḥ दहर उत्तरेभ्यः” referring to the small space in the heart.  It proceeds to say, “That is which is inside, that is sought for, that is surely to be inquired into”, indicating the process of Self-realisation. 

This nāma says that She is in That form (the Brahman), that can only be realized.  This nāma also reiterates Her status as the Brahman.

Pratipan-mukhya-rākānta-tithi-maṇḍala-pujitā प्रतिपन्-मुख्य-राकान्त-तिथि-मण्डल-पुजिता (610)

 Pratipad means the first lunar day and rākā means the full moon.  In Śrī Cakra, She is surrounded by fifteen tithi nitya devi-s, five on each side of the inner most triangle. The bindu, the central point of Śrī Cakra, where Śaktī is sitting on the lap of Śiva is covered by this inner most triangle.   Each of the lunar day is represented by one tithi nitya devi.  In Śrī vidyā cult, all these deities are worshipped during ritual worship of Śrī CakraLalitāmbikā is worshipped as mahā-nitya.  This interpretation is as per tantra śāstrā-s.  Tithi maṇḍala is also referred to in Veda-s, which mentions fifteen names representing fifteen lunar days or tithi-s of waxing moon.  In addition to the names of the fifteen deities, Veda-s also refer to one more deity by name Sadā (meaning perpetually) which is known as the 16th kalā of moon.  Moon has sixteen kalā-s. Each kalā is represented by a goddess beginning with Amṛtā and ending with Pūrṇāmṛtā and their names are prefixed with each vowel (there are sixteen vowels in Sanskrit).

A reference can be made to nāma 391.