Śruti-saṃstuta-vaibhavā श्रुति-संस्तुत-वैभवा (929)

Śruti means Veda-s and saṃstuta means experience. This nāma says that She is celebrated through Veda-s.  The source of this nāma is Bahvṛcā Upaniṣad  (107th of 108 commonly known Upaniṣads) which says that Devi (She is referred as Mahā Tripurasundari and Lalitāmbikā) is the Creator and from Her alone everything was created. The Upaniṣad reaffirms Her Brahmanic status.  Brahman is praised in all the Veda-s and Upaniṣads

It is also said that Devi has four types of powers, peace, knowledge, immutableness and restraint that are Her own.  It is also said that Śiva enjoys His bliss through Her four independent powers. All other powers of Devi are given by Śiva

Kena Upaniṣad (IV.8) says “Austerity, self-restraint and spiritual practice form the foundation of Self-knowledge.  The Veda-s are its limbs and truth is its abode.”

{Further reading: The following well known verse says that Śiva is the source of knowledge of Veda-s, Upaniṣads and epics.

śruti smriti purāṇām ālayam karunālayam
namāmi bhagavadpādam śaṅkaraṁ lokaśankaraṃ

श्रुति स्म्रिति पुराणाम् आलयम् करुनालयम्
नमामि भगवद्पादम् शङ्करं लोकशन्करं

Meaning of the above verse: I prostrate to Lord Śiva, who causes welfare to the universe, who is the repository of the divine Knowledge of Veda-s, Upaniṣads and texts of mythology and who is the embodiment of mercy. 

Difference between śruti and smṛti:  Śruti is sacred eternal sounds or words as eternally heard by certain holy sages called Ṛṣi-s, and so differing from smṛti or what is only remembered and handed down in writing by human authors.}

Manasvinī मनस्विनी (930)

Her mind is svatantra or self-dependence, self-will or freedom. This is also known as the doctrine of free will. This is the stage where the manifestation of existence has not yet started.  It abides in transcendence, as designated will, in which that which is to be willed, has not yet become prominent.  This will is only a state of consciousness of the transcendental being.  The Brahman is always conscious of His own nature. This nāma says that She has equanimous mind. 

She has svatantra svabhāva which means independence is Her essential nature.

Bṛhadāraṇayaka Upaniṣad (IV.iv.20) says, “Through the mind alone the Brahman is to be realised.”

Mānavatī मानवती (931)

She has a mind of high moral or intellectual value, elevated in nature and style.  Because of this quality of the mind, She is adored as Śrī Mātā or the Divine Mother. This nāma says that She has high-mind that comprises of forgiveness and compassion.

Maheśi महेशी (932)

Wife of Maheśvarā (Śiva).  She is also addressed as Māheśvarī in nāma 208 and Maheśvarī in nāma 750.  This nāma also says that She originated from Maheśvara.

Maṅgalākṭtiḥ मङ्गलाकृतिः (933)

Mangal (मङ्गल) means auspiciousness, happiness, felicity, welfare, bliss, etc.  This nāma says that She is the embodiment of these qualities.  This nāma reaffirms the qualities discussed in nāmas 116 and 200. 

Viśvamātā विश्वमाता (934)

She has all forms or one whose body is the universe and applied only to the Supreme Spirit. These are the qualities of ViśvamūrtiKṛṣṇa says in Bhagavad Gīta (XIII.13) “Brahman stands pervading in the universe.”  This nāma confirms Her omnipresent nature, the exclusive quality of the Brahman.  Because of being Viśvamātā, She is Śrī Mātā (nāma 1). 

The first nāma of Viṣṇu Sahasranāma is Viśvā as He is Viśvamūrti.  It is also said that She is the mother of ViṣṇuViśva means Viṣṇu and mātā means mother.  Though viśva in general means all-pervading or all-containing, omnipresent, in particular it means Lord Viṣṇu.  Based upon this explanation, it is said that She is the mother of Viṣṇu.

Jagaddhātrī जगद्धात्री (935)

She is the supporter of the universe as discussed in nāma 337 Vidhātri

Bṛhadāraṇayaka Upaniṣad (IV.iv.22) says “It is the lord of all, It is the ruler of all beings, It is the protector of all beings” (It means the Brahman). She supports and sustains the universe. 

Viśālākṣī विशालाक्षी (936)

She has large eyes.  Saundarya Laharī (verse 49) describes Her eyes.  “Your eyes are expansive, auspicious, glittering with brilliance, full of compassion, etc”. 

The form of Lalitāmbikā does not have abhaya (a is used here to negate bhaya, which means fear) and varada (granting wishes, conferring a boon, ready to fulfil requests or answer prayers) hands.  Generally, forms of gods and goddesses are described with more than two hands. One hand which is known as varada hasta (hasta means hand) is said to confer boons and another hand known as abhaya hasta  removes fear, and offers peace, safety and security.  But Lalitāmbikā offers these through Her eyes.  Hence Her eyes are praised in many scriptures.  Saundarya Laharī (verses 52 to 57) extol Her eyes.  In this Sahasranāma nāma-s 18, 362, 561 and 601 praise Her eyes.

Her eyes are large because She offers Her grace to the entire universe.  Her eyes embellish Her whole form. 

Virāgiṇī विरागिणी (937)

She is devoid of passion.  Virāgya means freedom from all worldly desires. This quality has already been discussed in nāma 156 nīrāgā.

In this Sahasranāma there are certain nāma-s that convey the same meaning already described in some other nāma.  Such usages are mainly to reaffirm certain qualities.  For example, there are several nāma-s that affirm Her status as the Brahman. 

Pragalbhā प्रगल्भा (938)

She is bold and confident and behaves resolutely.  She is resolute because She governs the universe with the Law of Karma known as the law of the Lord.  She does not transgress Her own laws.   

Paramodārā परमोदारा (939)

She is extremely generous. She gives without asking or She gives more than what is asked for. Udāra means great and parā means Supreme.  She is addressed as the Supreme greatness as She is beyond time and space.

This nāma can be split into parā (Supreme) + moda (bliss) + ā (all-round) + ra means gives. Then it means that She gives perpetual eternal happiness known as bliss.  Bliss is the penultimate stage to final liberation. 

{Interesting reading:  Astrologically it is said that liberation is possible only if planet Ketu or planet Jupiter is associated with ninth house in the natal chart.  Twelfth house is mokṣa giving house. Placement of Ketu in the twelfth house is said to give liberation. Ketu in twelfth house from ātma kāraka planet in navāṃśa is said to give liberation.)

Parā-modā परा-मोदा (940)

Parā means supreme and modā means joy, delight, gladness, pleasure.  This nāma says that She is the embodiment of supreme joy (bliss).  The previous nāma said that She gives Supreme happiness (bliss) and this nāma says She is the embodiment of bliss. 

Her gross form is described so beautifully in this Sahasranāmam that enables one to visualise Her, that leads to bliss. Therefore, it becomes important that one should understand the meaning of each nāma.  Since She is the embodiment auspiciousness, grace and compassion, She is said to be the embodiment of bliss.