Vidrumābhā विद्रुमाभा (891)

Vidrumā means coral coloured. Coral is red in colour, which is Her complexion. Vidrumā also means tree of knowledge.  Tree is compared to knowledge, as several trees originate from a single tree. In the same way a guru produces several disciples.  She is addressed as Guru in nāma -s 603, 713 and 722.  She passes on the knowledge and wisdom to Her devotees like a tree producing many other trees.

Vaiṣṇavī वैष्णवी (892)

She is in the power of ViṣṇuViṣṇu and Lalitāmbikā are said to be brother and sister. They both destroy demons, who cause trouble to virtuous men, they have the same types of weapons, etc. There are a lot of similarities between them.  The next nāma explains further.

Viṣṇurūpiṇī विष्णुरूपिणी (893)

She is the form of Viṣṇu. There are other nāma-s in this sahasranāma that confirm that She is Viṣṇu’s form. Nāma-s 267, 298 and 838 convey the same meaning. 

Śaktī is the Divine potency. Kṛṣṇa calls this as yogamāyāKṛṣṇa says “Though birthless and deathless and the Lord of all beings, I manifest myself through my own yogamāyā keeping my nature (prakṛti) under control.”  Nāma 339 is Viṣṇu māyā which says that She is the divine potency of Viṣṇu, the sustainer of the universe. The present nāma goes further and says that

She is ViṣṇuŚaktī (māyā) is the mirror in which the Brahman realises His own splendour. But this nāma does not say that She is māyā, as this has already been said in nāma 339. This nāma says that She is the sustainer of the universe, as Viṣṇu is known for sustainment.  A number of epics draw comparisons between Viṣṇu and Devi

Ayoniḥ अयोनिः (894)

Yoni is generally used to indicate the divine procreative energy, also known as the source of origin. A-yoni means She is without origin. Yoni also means abode and a-yoni means She is without abode, which refers to Her omnipresence.  The next nāma gives opposite interpretation.

Yoni-nilayā योनि-निलया (895)

Muṇḍaka Upaniṣad (III.i.3) says, rukmacarṇaṁ kartāramīsaṁ puruṣaṁ brahmayonim. This means ‘the Brahman, the luminous Creator is the cause of Brahma, the hiraṇyagarbha or the Supreme Being.’ Therefore, brahmayonim means the Nature or prakṛti. Prakṛti is the cause for creation, when it is associated with the soul. 

Śvetāśvatara Upaniṣad (IV.11) also conveys the same message. It says Brahman presides over the source of everything. He sustains the world when it comes into being, and again when it perishes, it goes back into him. He controls everything.

Brahma Sūtra (I.iv.27) also says “Brahman is declared to be the yoni (source)”.

All these scriptures point out that the Creator is the source of origin, which is known as yoni, the material cause. This nāma says that She is the Creator.

Saundarya Laharī (verse 11) while discussing about Śrī Cakra, subtly conveys the origin of the universe.

Kūṭasthā कूटस्था (896)

Kūṭ means unintelligible which means ignorance, an influence of māyā. Ignorance is the outcome of indulging in saṁsāra (worldly affairs) and stha means occupied with or engaged in. Therefore, kūṭasthā means engaging in ignorance. This nāma says that She abides in ignorance!

{Further reading on kūṭasthā: Brahman is reflected in countless facets of māyā or the innumerable individual ajñāna (unintelligible) also known as soul. Ignorance is the casual body of an individual. Under its spell the finite soul gets identified with mind and appears as the ego. Ego further identifies with sensory organs and becomes an individual being. The ego is always subjected to change. Behind this ever changing ego, the changeless Brahman shines as the immutable Self and this is known as kūṭasthā. When the individual soul functions as the experiencer (known as bhokta) and the doer (kartā), the immutable Self (kūṭasthā) stays behind as a witness (sākṣi) for all actions. The unchangeable Self is not affected by ignorance as it is only a witness and does not partake in both mental and physical actions.  She is called as Kūṭasthā because She is not subjected to change. Changes occur only if associated with thoughts and actions. This is also known Kūṭastha caitanya or Kṛṣṇa consciousness or Christ consciousness.} 

Kṛṣṇa also refers to Kūṭasthā in Bhagavad Gita (XII.3). He says “Kūṭastha macalam dhruvam” which means changeless, constant and immovable (the Brahman).