Vijñātrī विज्ञात्री (651)

She is the knower. She knows all. Knowing it all is an exclusive quality of the Brahman. Bṛhadāraṇayaka Upaniṣad (II.iv.14) explains this. “Through what should one know That, owing to which all this is known. Through what, should one know the Knower?” Here That and Knower mean the Brahman. A Self-realised person could discriminate between Real from unreal. There remains only the subject, which is Absolute and without a second. She is that Absolute form, an embodiment of knowledge. 

Vedyavarjitā वेद्यवर्जिता (652)

She has nothing to know, again a quality of the Brahman. She is omniscient. This is an affirmation to the previous nāma. 

Yoginī योगिनी (653)

She is the in the form of yoga. Yoga means the union of Self and self. She stands united with Śiva. Yoga is the process of harmonising body, mind and soul with an intent to free the soul from bondage that leads to its final liberation. Final liberation of the soul is also known as emancipation, salvation, etc. 

This nāma could also be referring to the yogini-s who preside over the nine āvaraṇa-s (roundabouts) of Śrī Cakra.

Yogini also refers to a particular time-effect in Indian astrology.

Yogini-s like ḍākinī control seven cakra-s of the cerebro-spinal system that has already been discussed in this Sahasranāma (introduction to yogini-s and in nāma-s 475 to 534)

Yogadā योगदा (654)

She bestows yoga on Her devotees. The desire for yoga (union of soul with God) arises because of Her grace. 

Yogyā योग्या (655)

She can be attained by yoga.  She is yoga Herself, She is the giver of yoga and can be attained by yoga. Śvetāśvatara Upaniṣad (I.12) says that one has to know the Brahman residing within and affirms that there is nothing higher than the knowledge that is required to know the Brahman. The enjoyer (nāma 653), the object of enjoyment (present nāma) and the provider of enjoyment (nāma 654) are all Brahman.

Kṛṣṇa says (Bhagavad GītaVI.23) “That state called yoga, which is free from the contract of sorrow, should be known and should be resolutely practiced with an unwearied mind.”

Sage Patañjali says in his yoga sūtra (I.2) “Yoga is the control of the urges, modifications or tendencies that arise out of the mind stuff.”

Kṛṣṇa explains yoga in Bhagavad Gīta in an elaborate manner.

Yogānandā योगानन्दा (656)

She is in the form of bliss that is attained through yoga.  She attains bliss when She attains Śiva. We derive bliss when we attain Her. Till the stage of bliss two different objects are required and if one transcends bliss, there exists only One, no second. It is said that the stage of deep sleep is the typical example of bliss, where one is totally disconnected from the external world. Internally the mind alone ceases to function and all other biological organs continue to function. This stage is known as yoga + ānanda or yogānandā. Nārasiṃha (Narasiṃha) avatar of Viṣṇu is also known as Yogānanda.

Yogānandā is the combination of ayoga + nanda. Ayoga means without attachment. Bṛhadāraṇayaka Upaniṣad (III.ix.26) says, “It is imperceptible, for It is never perceived. It is imperishable, because It never decays. It is unattached, because It is never attached.”  Nanda refers to the river Ganges. Nanda also refers to Her birth to Nandagopan (Śrīmad Bhāgavata).  River Sarasvatī at the foot of Himalayas is also known as Nanda.  Nanda also refers to certain lunar days.  Nanda also means happiness. Then the nāma means that She remains in the state of bliss without any attachment. This could also mean that one can attain the state of bliss if one remains unattached to the materialistic world.