Sarva-vedānta-saṁvedyā सर्व-वेदान्त-संवेद्या (645)

She is known through Vedanta.  Vedānta literally means ‘the highest knowledge’. Veda-s are the source of highest knowledge. Veda-s are classified into four categories. They are mantra-s, brāhmaṇa, āraṇyaka and Upaniṣad-s. Mantra-s are collection of Vedic hymns. Brāhmaṇa deals with Vedic rituals or sacrifices.  Āraṇyaka is the combination of rituals and study of atman or Brahman.  Finally, the Upaniṣad-s. They are the monument of spirituality. Veda-s lead to spirituality from gross level to subtle level.  Since Upaniṣad-s provide the highest knowledge, the knowledge about the Brahman, they are known as Vedānta. There are several Upaniṣad-s and studying all of them is a time consuming process.  This led sage Vyāsa to write Brahma sūtra-s, which is the condensed form of Upaniṣad-s, without diluting their teachings.  

Kṛṣṇa says in Bhagavad Gīta (XV.15) “I am the only object worth knowing through Veda-s.  I alone am the father of Vedanta and knower of the Veda-s too.”

This nāma says that She can be realised through Vedānta (Upaniṣad-s).  In other words, Her true form can be realized only through Vedanta that provides the subtle knowledge required to realise the Brahman. 

{Further reading on Vedānta:  Advaita Vedānta is the highest view of Reality, born of experience.  Vedānta forms the end portion of Veda-s. Śrī Śaṁkara says, “sarvāsāṁ upaniṣadām ātma-yāthātmya-nirūpaṇenaiva upakṣayāt सर्वासां उपनिषदाम् आत्म-याथात्म्य-निरूपणेनैव उपक्षयात्॥ This means all the Upaniṣad-s exhaust themselves in discussing Ātman. It is felt that Ātman alone is worth discussing.  Everything else is superimposed on Ātman. Ātman when present in a living being is called ātman or soul and the collective forms of all the souls of the universe or all the ātman-s put together is known as Brahman. The entire elucidations of Upaniṣad-s is provided in a condensed form in Brahma sūtra-s.  In order to avert any confusion, Lord Kṛṣṇa told Arjuna the secrets of Brahman in the form Bhagavad Gīta. Out of this sacred triad, Bhagavad Gīta is easily understandable, as the Brahman Himself (Lord Kṛṣṇa) says what is needed to attain liberation.  Thorough understanding of Bhagavad Gīta is bound to provide liberation. 

Vedānta does not preach religion and its associated rituals.  Vedānta has no known bounds.  Vedānta evolves in three stages in human life and they are dvaita, viśiśtādvaita and advaita. When a person chooses to pursue spiritual path and when he makes enquiries to understand the Brahman, these three stages dawn one after another. 

Vedānta Paribhāṣā says that the aim of Vedānta is of two kinds, primary and secondary.  Of these pleasure and absence of pain are primary aims and the means to either of them is secondary aim.  Again pleasure is of two kinds – relative and absolute. The relative pleasure is a particular manifestation of a modicum of bliss caused by difference in the mental state generated by a contact with objects. In general a Vedāntin acquires knowledge through the following six means – perception, inference, comparison, verbal testimony, presumption and non-apprehension. Vedānta says that pure consciousness has three forms – the one associated with the subject or the knower limited by the mind, the second is associated with the object and the third one is associated with the mental state. The arena of the mental state serves to remove nescience or avidyā. Therefore, Vedānta is composite and comprehensive philosophy that leads to the Supreme Reality, the Brahman.}

Satyānanda-svarūpiṇī सत्यानन्द-स्वरूपिणी (646)

She is in the form of truth (satya) and eternal happiness (ānanda).  The eternal happiness cannot be attained without knowing the truth.  Truth leads to eternal happiness.  To attain bliss, truth cannot be overlooked.  Here truth means the philosophy of advaita or non-dualism which leads to the Brahman.  Taittirīya Upaniṣad says (II.vi) “Brahman manifested itself as all things around us, those who know Brahman call it “Truth”.  Therefore Truth means the Brahman, the one and the only one that exists all across the universe in the form of different objects.  If this truth is realized, it leads to ānanda, the happiness. 

This nāma also refers to Her eternity, the unequalled nature of the Brahman, sat-cit- ānanda.  When one progresses spiritually, first he realizes bliss (ānanda), before realising the Brahman. 

Lopāmudrārcitā लोपामुद्रार्चिता (647)

Lopāmudrā is the wife of sage Agastya. This nāma says that She is worshipped by Lopāmudrā. 

The following scene is narrated in Lalitā triśatī pūrva bhāga.  When Hayagrīva was reluctant to share triśatī with sage Agastya due to the restrictions imposed by Lalitāmbikā, She appeared along with Śiva before Hayagrīva and asked him to initiate sage Agastya into triśatī.  She said “triśatī rendered by both of us (Śaktī and Śiva) is known as sarva pūrtikarī (completion of everything).  By reciting this, all unfinished karma-s are fulfilled (leading to liberation).  You can initiate this to Agastya, whose wife worships me with great devotion.” Such was the devotion of Lopāmudrā to Lalitāmbikā. Lopāmudrā worshipped Her with Her Pañcadaśī mantra.  A reference can be made to nāma 238.

Līlā-klṛpta-brahmāṇḍa-maṇḍalā लीला-क्लृप्त-ब्रह्माण्ड-मण्डला (648)

She handles creation of the universe with ease, as if it is a sport. She framed rules and regulations for the three acts, creation, sustenance and death. The divine law is the ‘law of karma’. Since She is not transgressing the law framed by Her, She finds Her job easy.  A reference can be made to nāma 281.

Adṛśyā अदृश्या (649)

She is invisible. She cannot be seen through biological eyes or any other senses. She can only be realized in consciousness, as She is so subtle (kāmakalā and kuṇḍalinī) and is beyond visual perception. Bṛhadāraṇayaka Upaniṣad (III.iv.2) explains this situation. “You cannot see that is the witness of vision.” Vision is an act involving objects.  But it does not reveal the inner Self that pervades it. Her form can only be realized through meditation. 

Drśyarahitā द्र्श्यरहिता (650)

She transcends visibility. This is an extension of the previous nāma. It can also be said that the previous nāma refers to Her kāmakalā form and this nāma refers to Her kuṇḍalinī form.  She is in the form of supreme knowledge that is beyond comprehension.