Ajā-jetrī अजा-जेत्री (663)
Ajā means ignorance and jetri means victory. She has overcome ignorance. After all, She is the embodiment of knowledge and where is the question of ignorance in Her?
Śvetāśvatara Upaniṣad (IV.5) uses the word ajā frequently. It says “Nature creates creatures like Her (which means all the living beings are represented by Her). They are made up of fire, water and earth. An ignorant man is drawn towards the sense world and happily remains there. But a knowledgeable man from his earlier experience rejects the world of senses.” Therefore, knowledge means the ability to discriminate between good and bad. This capacity to discriminate is known as knowledge. This nāma says that She helps Her devotees to gain this knowledge.
The above Upaniṣad also says that aja is a state without manifestation, possibly indicating the stage of avyaktā (nāma 398).
Loga-yātrā-vidhāyinī लोग-यात्रा-विधायिनी (664)
The three acts of God are referred as loga-yātrā which means the journey of the world. A physical body begins its journey into this world by birth, nourished by the act of sustenance and destroyed by death. This happens continuously. A soul born in a form today enters another form after the death of the physical body. This process continues. There are exceptional souls that are not reborn. This nāma says that She is responsible for this cycle of birth-death-rebirth.
Ekākinī एकाकिनी (665)
She is alone. All the three acts of Divine creation, sustenance and dissolution are done by Her all alone. Bṛhadāraṇayaka Upaniṣad says (I.iv.2) ‘If there is nothing else except me, what I am afraid of.’ This is the advantage of being alone. Fear is a major impediment in spiritual progress.
Chāndogya Upaniṣad (VI.ii.1) says “ekam eva advitiyam” which means ‘the one without a second’. Before the manifestation of the universe, creation was in the form of avyaktā without a second. She exists without anyone else co-existing with Her. This can be viewed from another angle as well. All the living beings in this universe are nothing but the reflections of the Brahman, who is all alone. The fact of Brahman being all alone is discussed in all Upaniṣad-s.
Kaṭha Upaniṣad says (II.ii.9) ‘The same Self is in every living being that are different in forms. Due to our ignorance we consider every living being as different’.
Rig Veda (I.164.46) says “ekaṁ sad viprā bahudha vadanty” which means ‘learned call One by many names’.
Viṣṇu Sahasranāma nāma 725 is ‘ekahā’ which conveys the same meaning.
This nāma says that the entire administration of the universe is being carried out exclusively by Her. She need not consult another person for any of Her acts. The question may now arise about other deities that are spoken of in this Sahasranāma. They merely follow up the work initiated by Her. There is difference between decision and implementation. She decides and others implement.
Bhūmarūpā भूमरूपा (666)
Bhūma means the Brahman. She is in the form of Brahman. Having discussed the qualities of the Brahman in the previous nāma-s, once again Vāc Devi-s confirm Her as the Brahman.
Brahma Sūtra (I.iii.8) says, “Bhūman” which means infinite. There is no difference between Brahman and Bhūma.
Chāndogya Upaniṣad (VII.23) says “Yah vai bhūma tat sukham” which means that which is infinite that is happiness. The Upaniṣad further says “there is no happiness in the finite and happiness is only in the infinite. But one must try to understand the nature of That infinite.” For understanding the infinite only meditation coupled with self enquiry alone helps.
Kūrma Purāṇa says that one energy, the wife of Śiva becomes many through limitation and She does the entire acts in His presence like a play. Limitation means limiting factors of size, shape, form, qualities that are applicable to all living beings. No living species can ever cross the prescribed limitations. Limitlessness or infinity is the quality of the Brahman.
Nirdvaitā निर्द्वैता (667)
She is without duality. Dvaita means two, which means dualism. There are three types of Vedantic schools. The first one is dvaita, the second one is viśiṣṭādvaita or qualified non-dualism and the third one is advaita or non-dualism. Broadly there are three ways of realising the Supreme Self. In duality or dvaita God, soul and cosmos are considered as different. In non-dualism (nir-dvaita) or advaita God, soul and cosmos are the same and soul is not different from God. Souls appear as different because of māyā. In viśiṣṭādvaita or qualified non-dualism accepts God, soul and cosmos and the latter two depend upon God for existence. If God is not there, soul and cosmos are not there.
This nāma says that She is the Brahman without duality, which was earlier confirmed in nāma 665. Brahman is the lonesome factor in advaita.