Kāmeśvara-mukhāloka-kalpita-śrīgaṇeśvarā कामेश्वर-मुखालोक-कल्पित-श्रीगणेश्वरा (77)

Gaṇeśhā was born out of a mere glance of Lalitai at Kāmeśvara.  Gaṇeśhā is the first son of Śiva and Pārvathī.  Bhandāsura during the war was witnessing the destruction of his army.  In order to avoid further causalities to his army he ordered a yantra by name jaya vignaṁ to be kept in the midst of the army of Lalitai.  Yantra-s are powerful, only if impregnated with potency of mantra-s.  When this yantra was kept, the army of Lalitai started losing their self-confidence.  Mantrinī Devi, who is an authority of mantra-s, noticed this and reported to Lalitai.  This yantra can be removed by the one who has won over puryaṣṭaka which consists of the following eight- 1) five organs of action (karmendriya-s), 2)  five organs of senses (jñānaendriya-s), 3) antaḥkaraṇa (four in numbers - manas, buddhi, cittam and ahaṃkāra or ego), 4) five prāṇa-s (prāṇa, apāṇa, etc), 5) five elements (ākāś, air, etc) 6) desire, 7) ignorance and 8) karma.  The total components of   puryaṣṭaka are twenty seven and with this the attributes of Śiva is added, takes the total to twenty eight.  The mūla mantra of Mahā Gaṇapati is twenty eight.  When all the twenty seven components of puryaṣṭaka are destroyed, it leads to attributes of Śiva.  The attributes of Śiva (saguṇa Brahman) leads to pure Śiva or nirguṇa Brahman (Śiva without attributes).  The bliss of realization is attained followed by emancipation.

Śiva Sūtra (III.42) says “bhūtakañcukī tadā vimukto bhūaḥ patisamaḥ paraḥ” which is translated as “for him (means a yogi), the five elements are only coverings.  At that very moment, he is absolutely liberated. Supreme and just like Śiva.”

This nāma talks about the stages that to lead to emancipation. 

Mahāgaṇeśa-nirbhinna-vighnayantrā-praharṣitā महागणेश-निर्भिन्न-विघ्नयन्त्रा-प्रहर्षिता (78)

This is in continuation of the previous nāma. Gaṇeśa was created to remove the yantra, jaya vignaṁ planted by Bhandāsurā.  Gaṇeśā removed that yantra and helped the army of Lalitai to regain their self confidence. Lalitai was delighted with Gaṇeśa, when he removed the yantra.  We have to observe the beauty of these two nāma-s.  All evil activities are represented by this yantra.  Māyā is the cause of evil acts.  This māyā is caused by Lalitai and She alone can remove the veil of māyā.  Once She decides to remove the veil, pure Śiva is realized.  But Lalitai, on Her own, will not remove the veil.  She will remove the veil of māyā depending upon one’s efforts.  That is why, She is addressed as Guru (nāma 713), later in this Sahasranāma. 

Bhaṇḍāsurendra-nirmukta-śastra-pratyastra-varṣiṇī भण्डासुरेन्द्र-निर्मुक्त-शस्त्र-प्रत्यस्त्र-वर्षिणी (79)

She counters the weapons used by Bhandāsura, by using Her own.  Here, two types of weaponaries are mentioned.  One is astra that is thrown at the enemies in a battle field.  Modern day bombs can be compared to this.  Another is śastra, which is always held in hand, like a gun.  The weaponaries of Lalitai aids our efforts in attaining bliss by destroying avidyā.  Weapons coming out of Her hands are aimed at us in destroying the illusion of duality.   Nāma-s 77, 78 and 79 together convey the steps to be initiated in Self-realization and how She helps one in reaching his supreme goal.

Karāṅguli-nakhotpanna-nārāyaṇa-daśākṛitiḥ कराङ्गुलि-नखोत्पन्न-नारायण-दशाकृतिः (80)

She created ten incarnations (dasa-avatāra) of Śrī Nārāyaṇa from Her nails.  Bhandāsura created ten demons like Rāvana and others from his missile Sarvāsurāstra.  These ten demons were killed by Lord Mahā Viṣṇu during His ten incarnations.  Nārāyaṇa means jīva and Īśvara.  Daśākṛitiḥ means five stages of man like awake, asleep, deep sleep, turya (string together the first three. It is a metaphysical consciousness) and turyātīta (level of consciousness above the level of turya.  No duality exists here) and the five functions of Brahman namely creation, sustenance, destruction, absorption (blessings) and merger.  The five stages of man and the five functions of God together are called daśākṛitiḥ.  Possibly Nārāyaṇa mentioned here does not mean Lord Mahā Viṣṇu.  Viṣṇu is the brother of Lalitai and hence Vāc Devi-s would not have meant to mean this way.   The right explanation would be that She creates the five stages of man and five functions of Brahman from Her nails.  The creation from the nails means the ease with which She creates these ten.  

It has already been discussed about Her prakāśa and vimarśa forms.  Every nāma in this Sahasranāma makes a mention to either of these forms. 

{Further reading on turya and turyātīta: Turya is the fourth state of consciousness, the state higher than the normal three states of consciousness, awake, dream and deep sleep.  Turya binds all these states together.  The state of turya is the sate of metaphysical consciousness that is different from psychological consciousness or the empirical self.  This remains as a witness of the divine. 

Turyātīta is the state of mind beyond turya where the differenciated perception is totally rescinded.  For the one who has attained this state, the entire universe appears as One, leading to perpetual blissfulness.}