Pāvanākṛitiḥ पावनाकृतिः (619)

She is the embodiment of purity.  It also means that She performs all auspicious acts such as creation, sustenance and liberation.  She is the cause for Self-realization as She alone can lead to Śiva.  A soul gets purified through penance and knowledge.  Realising the Brahman is possible, only by acquiring the highest form of intellect.  This purification process can happen only with Her grace.  It is also said that one gets purified by simply cogitating Her.  Perpetual cerebration about Her is the highest of all spiritual acts.  All other acts such as meditation and rituals are considered inferior and ineffective.  These processes are merely tools to access the ceaseless cognitive process which ultimately leads to Divine commune, bliss and liberation.   

Reference can also be made to nāma 542. 

Aneka-koṭi-brahmāṇḍa-jananī अनेक-कोटि-ब्रह्माण्ड-जननी (620)

She has given birth to billions of worlds is the literal meaning.  This is based on Her attributes of causing creation, sustenance and death.  The universe is said to contain millions of planets like earth with their own galaxies.  Man has four predominant level of consciousness – sleep, dream, deep sleep and turya stages.  These four stages of consciousness are related to souls or microcosms.  In the same way, the Brahman or the macrocosm has four different stages.  They are avyakta, Īśvara, hiraṇyagarbha and virāt. 

Avyakta is the state of prakṛti in its un-manifested form, with the three guṇa-s in equal proportions.  Avyakta is the first stage of the Brahman that cannot be explained, as this is the purest form of the Brahman, without parentage.  This stage is also known as turya or the fourth state of consciousness. It is the non-dualistic state, where the Brahman without a second is realized.  It is highly subtle in nature endowed with tranquillity and bliss (cloud nine stage).

The second stage is Īśvara.  The concept of God begins here.  This stage is the cause of creation, sustenance and death and the stage of ‘all-knowing’.  Māyā which is known as illusion is associated with this stage.  This forms the casual body or kāraṇa śarīra.

The third stage is hiraṇyagarbha. This is the binding factor of the universe.  It holds all the creations together.  This forms the subtle body or liṅga śarīra or sūkṣma śarīra. 

The fourth stage is virāṭ.  This is also known as vaiśvānara.  This is where manifestation of forms takes place and the gross form of the world is realized and is seen with biological eyes.  But this is not everything.  It is only a miniscule of the Brahman.  Gross forms become perceivable when vaiśvānara or virāṭ gets associated with māyā.  This forms the gross body or sthūla śarīra. 

When soul or puruṣa gets associated with prakṛti, the birth of a living being happens.  When virāṭ gets associated with māyā, the birth of the universe happens.  The former is microcosm and the latter is macrocosm.  All these four stages are referred in this Sahasranāma. Avyakta in nāma 398, Īśvara (Īśvarī) in nāma 271, hiraṇyagarbha (svarṇa-garbha) in nāma 638 and virāṭ (virāṭ-rūpa) in nāma 778.  This nāma refers to the combination of these four stages. 

Aitareya Upaniṣad opens by saying “In the beginning this was but the absolute Self alone.  There was nothing else whatsoever that winked.  It thought ‘let Me create the worlds’”.  This talks about the Will of the Brahman to create and the process of creation. 

Divya-vigrahā दिव्य-विग्रहा (621)

She has a divinely shaped body the beauty of which is possible only for the Divine.  This nāma has another interpretation.  Divya also means divine world and vigrahā means war.  In Śrī Devi Māhātmyam, it is said that She had climbed to ākāś without support and fought the battle against the demon Śuṁbha. 

Klīṁkārī क्लींकारी (622)

She is in the form of kāma bīja klīṁ (क्लीं). It is also known as Manmatha (Kāmadeva) bīja, the bīja of the love god.  Ka (क) refers to Kāmadeva, la (ल) refers to Lord Indra, ī (ई) refers to contentment and bindu is the cause of pleasure or pain depending upon one’s karmic account.  This interpretation is given by Śiva to Śaktī out of His love for Her.   Klīṁ bīja is used to please the Goddess of wealth Lakṣmī. 

Klīṁkāra is Śiva and his wife is Klīṁkārī  and this way  Ka means Śiva and la means Śaktī and īṁ (ईं) is kāmakalā (nāma 322).  Therefore klīṁ also means Śiva-Śaktī union.