Sāgara-mekhalā सागर-मेखला (694)

She wears the girdle made of oceans. The famous saying of Kaṭha Upaniṣad (I.ii.20) aṇoḥ aṇīyān mahataḥ mahīyān which means that the Brahman is smaller than the smallest and bigger than the biggest. Irrespective of the size of beings, they all come from the Supreme Self. In this context, this nāma describes Her as bigger than the biggest. That is why Vāc Devi-s talk about oceans, the huge water bodies forming Her girdle. Being the controller of the universe, this nāma says that She is in the form of earth, one of the planets of this universe and the entire water bodies of the planet earth forming Her girdle. 

From nāma 684 Rājarājeśsvarī till this nāma described the qualities of Rājarājeśsvarī.

Dīkṣitā दीक्षिता (695)

A guru can give dīkṣā to his disciples. Dīkṣā is also known as initiation. In Śrī vidyā cult, first a mantra is initiated and depending upon the progress of the disciple dīkṣā is given purely at the discretion of guru. At that time a dīkṣā name is also conferred on the disciple like Ānandānanda, Kṛṣṇānanda, etc. As a principle, all such dīkṣā names end with ānanda, indicating the stage of bliss. Generally, dīkṣā is given based upon one’s knowledge that is required to realise the Brahman. This nāma says that She gives dīkṣā to Her disciples, in Her capacity as guru.  Her status of guru was already discussed in nāma 603 gurumūrtiḥ. During initiation of mantra, sins of the disciple are destroyed. As She is an embodiment of compassion, She gives dīkṣā to Her devotees in order to absolve them of their sins. (This interpretation contradicts the Law of Karma which is also known as the Law of the Lord, which says, that the Brahman does not overrule His own laws.  Sometimes, poetization permits these types of descriptions.) This nāma probably says that the guru who initiates is in Her form as Śrī vidyā cult does not differentiate between guru, mantra and devatā. These three are considered as a single entity.

Daitya-śamanī दैत्य-शमनी (696)

She is the destroyer of demons. Demons mean evil forces (anger, lust, etc) operating within, thereby preventing Self-realisation. She destroys such evil forces. The very thought of Her is capable of destroying mental adversities.

Sarva-loka-vaśankari सर्व-लोक-वशंकरी (697)

She subjugates all the worlds. Gāyatrī mantra talks about three worlds, bhūḥ bhuvaḥ and suvaḥ. But the Brahhma Gāyatrī mantra refers to seven worlds. They are bhūḥ, bhuvaḥ, suvaḥ, mahaḥ, janaḥ, tapaḥ and satyaṁ.  Satya (Truth) loka (world) is the abode of the Brahman and bhūh is the earth.  One has to move from the lowest world of bhūh to the highest world of satyaṁ. These worlds mean the different levels of consciousness. Since She is the Supreme administrator of the universe, Her authority of subjugation is implied. 

Sarvārtha-dātrī सर्वार्थ-दात्री (698)

She is the bestower of all human desires. There is a specific way of leading human life through puruṣārtha-s which means the end of human life.  The end becomes complete only if one lives as per puruṣārtha-s which comprises of dharma (righteousness), artha (wealth), kāma (desire) and mokṣa (the liberation).  These are known as caturvidha puruṣārtha-s.  Literally speaking puruṣārtha-s mean ‘what is sought by men’.  Out of these four, dharma and mokṣa are the purpose of Vedas as they explain their true nature and guide one to properly understand these two.  These two are therefore considered as supreme among the four puruṣārtha-s and considered as spiritual in nature.  The other two puruṣārtha-s, artha and kāma do not necessarily mean lower values.  But the path of pursuing these two makes all the difference.  If they are pursued with passion and desire, they become dangerous and if they are pursued for the purpose of simpatico existence, they are considered as benevolent. 

This nāma says that She is the provider of all such puruṣārtha-s. She provides this as the Supreme empress or Rājarājeśvarī (nāma 684) and Śrī Mātā (nāma 1).

Sāvitrī सावित्री (699)

She is in the form of Devi Sāvitrī.  Gāyatrī mantra consists of vyāhṛti of bhūḥ, bhuvaḥ and svaḥ and twenty four lettered Gāyatrī mantra. This twenty four lettered Gāyatrī mantra is known as Sāvitrī. 

Śiva is known as Savitā meaning the Creator and His wife is Sāvitrī. Sun is also known as Savitā and Sāvitrī. There is an Upaniṣad called Sāvitrī Upaniṣad’. It says Agni is Savitā and air is Sāvitrī.  God of water Varuṇa is Savitā and water is Sāvitrī.  Air is Savitā and ākāś is Sāvitrī.  Therefore, it can be understood that Savitā and Sāvitrī are the combined factors of Creation and mean Śiva and Śaktī.  She is addressed in this nāma as the Creator.  This nāma also means Her purity and hence She is worshipped by all gods and goddesses.  Purity of thought and action is reflected in the body of a person, particularly his face, making him worthy of worship.

Saccidānanda-rūpiṇī सच्चिदानन्द-रूपिणी (700)

She is in the form of sat-cit- ānanda. These three qualities constitute the Brahman.  Sat means the existence, Cit means pure consciousness and ānanda means infinite bliss.  In reality, these are not the constituents of the Brahman, as Brahman is without any attributes.  They are the three fold aspects of the Brahman.  But at the human level, they appear as separate attributes due to illusion or māyā.  They succeed one after another during spiritual quest.  First, the existence is realised, second the level of consciousness is improved to higher planes by purifying it and finally bliss is realised.  This is the reason for realising them as individual attributes in a human being.  In the Brahman they remain united as a single aspect. 

This nāma reaffirms Her status as the Brahman.