Tripuramālinī त्रिपुरमालिनी (875)

Tripuramālinī is the presiding deity of sixth āvaraṇa of Śrī Cakra, known as sarva rakṣāakara (the Supreme Protector).  She is assisted by other yogin-s known as nirgarbha-yogini-s (not born from wombs). This āvaraṇa represents sṛṣṭi (creation).

Mālini is also known as wife of Kāma (Śiva). Tripura could also mean three primary stages of consciousness (awake, dream and deep sleep).  In this context this nāma means that She rules over the initial three stages of consciousness.  The ultimate level of consciousness is Śiva.

There is one more stage of consciousness. This stage occurs immediately after one falls asleep and before entering his dream state. This is the stage when divine commune happens. This state also happens just before getting up in the morning.  One can find answers for his spiritual queries during this state directly from God.     

Nirāmayā निरामया (876)

She is devoid of diseases.  Maya means medical treatment for diseases.  Diseases are of two types; one pertains to the body and the other affecting the mind. She is beyond body and mind. She is the remedy to all diseases as indicated in nāma 551 sarva-vyādhi-praśamanī which means She cures all diseases. 

Nirālambā निरालम्बा (877)

She is without support and everything is supported by Her. This nāma says that She is not dependent on anybody for actions of creation, sustenance and dissolution. She does not depend upon Śiva, as there is no difference between Her and Śiva.

Svātmārāmā स्वात्मारामा (878)

She rejoices in Her own Self.

Bṛhadāraṇayaka Upaniṣad (I.iv.3) says “He was not at all happy. People are not happy when alone.  He desired a mate.  He became as big as man and wife, embracing each other.  He parted this very body into two. From that came husband and wife. Therefore, this (body) is one-half of oneself, like one of the two halves of a split pea. Therefore, this space is indeed filled by the wife. He was united with her. From that men were born.”  Brahman divides Himself into two Śiva and Śaktī or static and kinetic energies. The Upaniṣad confirms that Śaktī was created by Śiva. This goes to prove that Śiva and Śaktī are not different from each other (nāma 53. Śiva). They are only a unified entity with multiple functions. Śiva does not partake in any of these functions and simply watches the ongoing activities duly administered by ŚaktīŚaktī functions independently.  Her independent nature is discussed in previous nāma-s

Śiva is the sole possessor of Śaktī. The entire phenomenal manifestation is the varied form of His svātantrya śaktī (nāma 723), the sovereign autonomy. This is also known as freedom of will, held by vimarśa form of the Brahman. 

It is also said that the creation was made from Her mind and at the time of annihilation, the universe is dissolved into Her mind. The universe is said to be Her playground. Since the universe was created from Her mind, Her own Self (Her own mind) has become Her playground. Please refer nāma 665 ekākinī.

Sudhāsrutiḥ सुधास्रुतिः (879)

She is the cause for the flow of nectar that was discussed in nāma 106 sudhā sārābhi varṣiṇī and 240 candramaṇḍala madhyagā.

The details have been provided in the above nāma-s. When kuṇḍalinī reaches ājñā cakra, it is endowed with rattling energy that normally radiates and gets diffused through either ājñā cakra itself, or back head cakra or sahasrāra. The diffusion of energy is a normal phenomenon. Alternatively, one can concentrate on the pineal gland just behind the ājñā cakra. However, this practice could cause nerve related problems, if done without guidance. When this gland is energised, it causes illumination. At the time of this illumination, one can feel the flow of nectar in the region of upper palate and throat.  This region is called soft palate (inner tongue). Normally, this is felt when one enters blissful state.   Since kuṇḍalinī is Her subtlest form, this nāma says that She is responsible for the flow of this divine nectar. 

Samsāra-paṅka-nirmagna-samuddharaṇa-paṇḍitā सम्सार-पङ्क-निर्मग्न-समुद्धरण-पण्डिता (880)

She is capable of rescuing men who are entangled in saṃsāra. Saṃsāra means materialistic life. It is said that those who always think about Her, do not get entangled in materialistic life; instead they lead spiritual life.  Saṃsāra originates from the word saṃsārin which can be explained as the transmigratory soul passing through various mundane states in the form of various sentient beings. Saṃsāra should not be confused with the life of householder (grahasthya). A man cannot perform fire rituals without his wife and this is prohibited in śastra-s

Kṛṣṇa says “Arjuna! I speedily deliver from the ocean of birth and death, their mind being fixed on me.” (Bhagavad Gīta XII.7)

Yajña-priyā यज्ञ-प्रिया (881)

She is fond of sacrifices. In yājña, oblations are offered to different gods and goddesses to appease them. The navāvaraṇa pūja itself is considered as a sacrificial ritual.  yājña also means Viṣṇu.  It is said that yājñovai Viṣṇu which means yājña is Viṣṇu. In this context it can be explained that She is fond of Viṣṇu Her brother. 

Kṛṣṇa says (Bhagavad Gīta IV.24 and 25) “The process of offering and oblation itself, both are Brahman. The fire and the one who makes oblation into it are other forms of Spirit.  By realising this, being absorbed in Brahman during all activities, verily such a one goes to Spirit alone. Yogis duly offer sacrifice only in the shape of worship to gods. Others pour into the fire of Brahman the very sacrifice in the shape of the self (individual endowed with ego) through the sacrifice known as the perception of identity.”

Yajur Veda (III.v.11) and Rig Veda (I.164.50) say yajñena yajñamayajanta devāḥ which means ‘by the sacrifice the gods worshipfully performed the sacrifice.” (This forms the beginning of the last mantra of puruṣa sūkta.)

{Further reading on yājña: (in the words of Dayananda Sarasvati as appearing in Rig Veda Samhita) Yājña is not merely a sacrificial ritual. It embraces all the achievements on a social plane to amend the conditions of our worldly living against poverty, miseries, sickness and disease and in the subsequent stage to assure a better future even beyond death. It is not the ritual that would lead to that goal, it is the hard, honest and sincere devotion in all department of knowledge – science, technology, philosophy and spirituality, that would assure the fruits of yājña.}