Mugdhā मुग्धा (868)

She is beautiful. Mugdhā also means innocent. Innocence is a quality that lacks intent to injure others. She being Śrī Mātā, She cannot injure Her children.  Quality of innocence makes Her beautiful. 

She is beautiful because “She is the creator of appearance of self-power, the amazing svātantrya śaktī of Śiva.” (Tantraloka I.71)

Other nāma-s that narrate Her beauty are 48 and 462.

Kṣipra-prasādinī क्षिप्र-प्रसादिनी (869)

Kṣipra means quickly. It is said that salvation is delayed if other gods are worshipped. But if She is worshipped, salvation is attained in this birth itself.  To prove this point, Her mantra-s like mahā ṣodaśī are said to give salvation in this birth itself. It is called mokṣa sādana, path to liberation. This is because, She is not different from Śiva, the Brahman and She alone is capable of taking a true devotee to Śiva. 

It is also said that prayers, japa and oblations performed without continuity makes one eligible for salvation in the next birth (because of lack of continuity, salvation gets postponed to the next birth).

Kṛṣṇa  says in Bhagavad Gīta (XVI.6) “The divine gift is conducive to liberation.” The divine gift is attained through pure devotion. 

{Further reading on mokṣa:  The bīja sauḥ (सैः) is known as amṛta bīja.  The one, who fixes his constant attention on this bīja for forty eight minutes, brings under his control the entire multitude of mantra-s and mudra-s.  If he continues this practice for nine hours, all gods and goddesses come to him and offer him moksha. (Parā-trīśikā-vivaraṇa 9-18)}

Antarmukha-samārādhyā अन्तर्मुख-समाराध्या (870)

She is worshipped by those who look within. She has to be realized by internal search and exploration. This is based on the theory that Ātman resides within.

{Further reading: Kṛṣṇa explains the concept of looking within exhaustively in Bhagavad Gīta Chapter VI consisting of 47 verses and a gist of which is reproduced here as explained by Swami Chinmayananda. Karma yoga practiced without regard to the fruits of actions, form an external aid to better meditation. The process by which lower is brought under the direct management and discipline of the higher are all together called spiritual techniques. No Guru can take the responsibility; no scripture can promise this redemption; no altar can, with its divine blessing make the lower the higher.  The lower mist necessarily be trained slowly and steadily to accept and under the influence of the discipline of the higher. When a seeker has come in his life to the state explained as yogārūdāḥ, and when in that state of equipoise, the mind is held steadfast in the contemplation of the Supreme, the self-controlled one, in all serenity is capable of maintaining his consistency on meditation in all circumstances, favourable and adverse, at all levels of his personality.  In the right understanding of his own self and the resulting realisation of his own Self, he becomes Self everywhere.  To him, who has realised himself to be Self which is all-pervading, the entire universe becomes his own Self, and therefore, his relationship with every other part of the universe is equal and the same.  For this the seeker should try to withdraw himself from his mental and physical preoccupations.}

Bahirmukha-sudurlabhā बहिर्मुख-सुदुर्लभा (871)

Previous nāma conjoins with this nāma to declare the process of Self-realisation.  She is very difficult to attain for those who are not able to look within. Mind is the prime factor to look within. Unless senses are controlled, it is difficult to control the mind. This nāma says that She cannot be attained only by external means.

Saundarya Laharī (verse 95) says “It is difficult for those who have not controlled their senses to attain you.”

Kaṭha Upaniṣad (II.i.2) also explains this. “Immature people run after external objects and they invariably get caught in the widespread net of death. Wise people, however, know where true immortality is. That is why they reject everything in this world, knowing that these things are short lived.”

This nāma says that She cannot be attained by those who continue to be addicted to sensory pleasures. Addiction is different from necessity. 

Nāma 188 is durlabhā. Durlabhā means difficult and su-durlabha means very difficult.

Trayī  त्रयी (872)

Trayī means three and here it refers to three Veda-s, Rig, Yajur and Sāma. In fact, She is revered as the mother of Veda-s (nāma 338 Veda jañanī.  This nāma says that She is in the form of three Veda-s. 

Śrī Śaktī Mahimnaḥ Stotram of sage Durvāsa (verses 5, 6 and 7) offers an explanation for this nāma.  vāgbhava bīja aiṁ (ऐं) is the seed of Veda-s.  Rig Veda begins with the letter a अ, Yajur Veda begins with the letter i इ and Sāma Veda also begins with the letter a अ.  अ + इ + अ (a + i  + a = ऐ.  If a bindu is added to ऐ (i) it becomes ऐं (iym).  It is the light ऐं that illuminates all the mantra-s and tantras. This vāgbhava bīja in turn gives rise to fifty one (or fifty as the case may be) alphabets, distributed amongst eight Vāc Devi-s, the authors of this Sahasranāma giving rise to words. Hence, vāgbhava bīja is called the seed of Veda-s. This can also be considered as the vāgbhava kūṭa, the first kūṭa of Pañcadaśī.

Trivarga-nilayā त्रिवर्ग-निलया (873)

Trivarga means past, present and future or dharma, artha and kāma (three of the four puruṣārtha, mokṣa is the other one). Since She is the provider of mokṣa, this nāma says that She prevails in other puruṣārtha-s. It can also be said that She prevails in all three factors of time, past, present and future.

Nāma 760 trivarga dhatrī conveys the same meaning.

Tristhā त्रिस्था (874)

This is a recapitulation of the previous nāma. This nāma says that She is present in all the triads. There are many triads.  Past, present and future; Brahma, Viṣṇu and Rudra; Creation, sustenance and dissolution; the three letters of ॐ a, u and m; the three types of karma-s prārabdha, sañcita āgāmya or kriyamāṇa; three guṇa-s – sattva, rajas and tams; icchā, jñāna and kriyā śaktī-s, etc.

Mārkaṇḍeya Purāṇa (21.36 – 38) says “In you reside the three mātra-s of time (short, long and medium), O Goddess, all that exists and does not exist, the three worlds, the three Veda-s, the three sciences, the three fires, the three lights, three colours, the three qualities, the three sounds and the three āśrama-s, (house holder, anchorite and sannyās) the three times and the three states of life, the three types of pitṛ-s (Vasu, Rudra and Āditya), day-night and the rest.  This trinity of standards in your form Oh! Goddess Sarasvatī.”

{For further reading: When the third person (nara or a human being), the second person (Śaktī) and the first person (Śiva) are used together, simultaneously there is the absorption of the lower in the higher and higher because it is the higher that contains the truth of the lower. This means that Śiva aspect prevails in Śaktī aspect and Śaktī aspect prevails in nara aspect. Thus Śiva aspect prevails all over. Nara-rūpa (rūpa means form) first rises to Śaktī rūpa and then to Śiva rūpa. Nara rūpa cannot rise to Śiva rūpa, leaving aside the intervening Śaktī rūpa. This is the reason that Śiva always addresses Devi in the second person. This is known as Trika philosophy. Śiva is known as prakāśa, Śaktī is known as vimarśa and their sāmarasya (equipoise) is known as identity in difference, the living beings.)