Māyā माया (716)
She is māyā. Māyā is illusion. The root of māyā is ma. Ma means ‘to measure’. It also means ‘leading to the idea of illusion’. Brahman is immeasurable but due to the influence of māyā, Brahman appears to be measurable. In other words, Brahman is beyond time and space but due to the influence of māyā Brahman appears as if bound by time and space. For easier understanding, Brahman is said to have two aspects – saguṇa (with attributes) and nirguṇa (without attributes). Nirguṇa Brahman in conjunction with māyā becomes saguṇa Brahman. The appearance of the universe is due to the projection by māyā.
From the point of view of Vedānta consciousness is the subtlest of all existents. Pure consciousness is the basis of varied existence of the universe. All these variations are due to the superimposition of names and forms by māyā which is the principle of appearance that is neither real nor unreal. The Self-illuminating Brahman which is pure and limitless consciousness manifests as manifold souls in living organisms. The manifestation of the Brahman is noticeable only in the living beings, whereas it stands hidden in non-livings. In the case of human beings, the pure and limitless consciousness manifest as self with independent mind. Māyā is a mystery of omnipresent power that works like a supreme faculty of self- transformation. It appears in the form of deceptive masks producing only illusionary effects. Māyā covers the Brahman that exists in all beings in this universe. This covering is like a sheath or a veil. Unless this veil is removed, the Brahman cannot be realized. For removing this veil, knowledge is required. As long as the veil continues to remain, one continues to remain ignorant (avidyā). Macro-cosmic reflection of the Brahman is māyā.
Śiva is the Brahman and Śaktī is māyā. Unless, Śaktī clears the path, Śiva cannot be realized and it is only Śaktī, who is capable of revealing Śiva. She reveals Śiva only if impurities of physical bodies, subtle bodies and casual bodies are totally removed. Hence, Śaktī worship is considered as important.
Kṛṣṇa says in Bhagavad Gīta (VII.14) “For this most wonderful māyā of Mine, consisting of three guṇa-s (sattva, rajas and tamas), is extremely difficult to break through. Those who constantly adore me are able to cross it.” Lalitāmbikā - Viṣṇu relationship has been personified in several nāma-s of this Sahasranāma (nāma-s 280, 339, 893)
Madhumatī मधुमती (717)
Madhu means honey and mati means intellect, knowledge, judgement, etc. Chāndogya Upaniṣad (III.i.1) says asau vā ādityo devamadhu which means ‘sun over there is honey to the gods.’ This Chapter of Chāndogya Upaniṣad is known as madhu vidyā. By drawing a comparison between honey and sun, the Upaniṣad proceeds to teach about self-realization. The Upaniṣad says that the sun represents the sum total of all auspicious work done by humans. That is why sun is liked by gods. Honey is the essence extracted from beehives. Honey is compared here to the essence of supreme knowledge, extracted from various sources. The source of honey to the beehives is innumerable bees and flowers. They are considered as gross knowledge and the extracted honey is compared to the refined knowledge.
Patañjali says in his yoga sūtra-s (II.27) “his knowledge is of seven fold.” (Patañjali’s yoga sūtra-s mention eight limbs of yoga (aṣṭāṅga yoga). The eighth limb is emancipation. These seven steps are different from eight limbs of yoga.) Seventh fold is madhumati and this stage is where one acquires complete knowledge and the resultant mental satisfaction. These seven steps are known as bhūmikā in Yoga Vāsiṣṭha.
Mahī मही (718)
Mahī means earth. This nāma means Her visibility. All along, Vāc Devi-s have been talking about Her subtle form. Earth is visible to our eyes, hence She is praised here as Mother Earth. Prakṛti is one of the two important tattva-s (principles), the other being Puruṣa. Prakṛti is unconscious and primordial matter which can be interpreted as planet earth. She manifests as planet earth. This nāma implies that those who cannot realize Her in subtle forms, can see Her in Her gross form. Contemplating Her subtle form requires the highest level of consciousness, for which mind is the sole factor.
Gaṇāmbā गणाम्बा (719)
Warriors of Śiva are known as gaṇa-s. Gaṇa is explained as certain troops of demigods considered as Śiva's attendants and under the special superintendence of the god Gaṇeśa. She is said to be the mother of such warriors. Gaṇa also means Lord Gaṇeśa. She is mother of Gaṇeśa who is the chief of Śiva’s gaṇa-s. Because of being chief of gaṇa-s, Lord Gaṇeśa is known as Gaṇapati.
Guhyakārādhyā गुह्यकाराध्या (720)
Guhyakā-s are the warriors of Kubera, the lord of wealth, who is one of greatest devotees of Lalitāmbikā. There is a Pañcadaśī mantra in his name (Kubera is one of the riṣi-s of Pañcadaśī mantra. There are twelve riṣi-s for Pañcadaśī mantra (refer nāma 238).
There is another interpretation. Guhya means secret and ārādhya means worship. In this context, this nāma means that She is worshipped in a secret place known as mūlādhāra, in Her subtlest form kuṇḍalinī.