Manomayī मनोमयी (941)
She is the embodiment of mind. Patañjali yoga sūtra (IV.24) says “The mind, though variegated by innumerable desires, acts for another, because it acts in combination.” In his next aphorism he says “For the discriminating, the perceptions of the mind as Ātman ceases.” That is why Kṛṣṇa said in Bhagavad Gīta (VI.35) “The mind is restless no doubt and difficult to curb. But it can be brought under control by repeated practice (meditation) and by the exercise of dispassion.” Kṛṣṇa further says (Bhagavad Gīta VI.26) “Drawing back the restless and fidgety mind from all those objects after which it runs, he should repeatedly fix it on God.”
The unobstructed consciousness (khecari śakti*) is liberation. The unobstructed consciousness is due to the awareness of the essential nature of Reality (anuttara) that is constantly present and which arises from the bliss of recognition of the completion of the union of Śaktī with Śiva. It is not simply the knowledge of Śaktī or Śiva that brings about liberation. But the constant awareness in close embrace with them that brings in the real transformation. Liberation happens only if the mind is transformed. Liberation is not attained through meditation alone. The presence of the Brahman should be felt in all the actions that one does. This is known as perpetual meditation or khecari samyā and is responsible for transmuting the mundane mind into Divine Consciousness, where Śiva is revealed.
Bṛhadāraṇayaka Upaniṣad (IV.iv.20) says that Brahman can be realised only through the mind.
This nāma says that She is the One who is capable of causing the transmutation discussed above.
* khecari śakti is said to be a part of Vāmeśvarī śaktī connected with the empirical self. Khecari is one that moves in Kha or the vast expanse of consciousness. Please refer nāma 945.
Vyoma-keśī व्योम-केशी (942)
Vyoman means heaven, sky, atmosphere, air, ether, wind, etc and keśā means hair. Her hair is said to be ākāś element. This is said to be Her virāt form. Virāt refers to the first state of the Brahman in the form of the empirical universe. There are four states, waking, dream, deep sleep and turya. The first stage is the waking stage also known as virāt (nāma 778). Virāt is also known as viśvā (nāma 934). The nāma says that Her hair represents ether or atmosphere.
Śiva is known as Vyomakeśā (sky-haired) and His consort is Vyomakeśi.
Vimānasthā विमानस्था (943)
She is not different from other gods and goddesses who fly in the sky through celestial chariots. All the gods and goddesses have their own celestial vehicles known as vāhanā.
Vi (accord) + māna (protect) + sthā (occupied with). This way, the nāma means that She is occupied with protecting Her devotees. Devotees mean the entire creation. For Her all beings are devotees. But a devotee is the one who always think about Her with the sole purpose of attaining liberation.
If Vimān is taken in literal sense, it could mean that She resides in Cakra-rājam chariot (nāma 68) and Geya cakrā chariot (nāma 69).
Vimā means the unconditioned Brahman and sthā means reside. She limits the Brahman into different manifestations. (The nirguṇa Brahman is beyond manifestation).
This nāma also means That She is immeasurable (Brahman is immeasurable).
She is adored by Veda-s and scriptures originated from Veda-s such as Upaniṣads..
Vajriṇī वज्रिणी (944)
Śiva is known as Vajrā and his consort is Vajriṇī. There is another interpretation to this nāma which says that She is in the form of Indrāṇī, wife of Lord Indra. Indra is the chief of gods and goddesses. God is different from Brahman. Brahman is the ultimate. Gods and goddesses are the functional heads. For example Agni is the Lord of fire; Varuṇa is the lord of water, etc. Indra is the chief of such gods and goddesses. Indra has a powerful weapon called vajrāyudha (said to have been formed out of the bones of the Ṛṣi Dadhīca or Dadhīci), the thunder bolt. This nāma says that Lalitāmbikā holds vajrāyudha in Her hand to destroy the sinners. The nāma could also mean that She is bedecked with diamonds and gems.
Kaṭha Upaniṣad (II.iii.2) says “The Brahman is like a thunderbolt (vajra) about to strike.” Brahman strikes those who are delinquent in performing the prescribed duties. The sun shines fearing the Brahman, the air blows fearing Brahman. Kaṭha Upaniṣad (II.iii.3) explains this; “From fear of Brahman, fire gives heat. Out of terror, the sun shines. Afraid of it, Indra, vāyu and Yama rush to perform their respective duties.” Every action that happens in this universe is headed by a god or goddesses and when they do not perform their duties, as prescribed, She wields Her thunderbolt. This nāma also means that She ensures discipline in the universe for its sustenance.
Vajrayoginī and Vajreśvarī are the two Buddhist goddesses.
Vāmakeśvarī वामकेश्वरी (945)
There are two nāma-s in Lalitā Sahasranāma beginning with vāmakeśā. The other one is 351. Vāmakeśi Apart from what was discussed in nāma 351, following is the additional information.
Vāma has innumerable meanings such as beautiful, splendid, Śiva, Durgā, Lakṣmī, Sarasvatī, a beautiful woman, wife, left side, etc. Keśi means hair. Then nāma 351 said that She is the wife of Vāmakeśvara. But this interpretation did not go with the preceding and succeeding nāma-s there. Nāma 350 refers to Goddess Sarasvatī and nāma 352 could mean Durgā. If these interpretations are correct, nāma 351 should refer to Goddess Lakṣmī, which seems to be appropriate.
Vāmakeśvari here refers to Vāmakeśvara tantra. This tantra is said to be the sixty fifth tantra apart from the sixty four discussed in Saundarya Laharī verse 31 and nāma 236 of this Sahasranāma. Vāmakeśvara tantra is said to be the most important tantra for Śrī vidyā worship. This tantra discusses on internal worship of Śaktī. Vāmakeśvari is said to be the source of this Universe.
Śaktī asks Śiva in Vāmakeśvara tantra “Lord, you had revealed to me all the sixty four tantra-s. But you have not told me about sixteen vidyā-s.” Śiva answers by saying that this has not yet been declared and begins declaring this tantra to Devi. Everything in this tantra has been revealed in a very subtle manner.
For example the bīja hrīṁ is declared as ‘the form of vidyā protecting the self is Śiva, agni, māyā and bindu.’ Unless one knows the bīja-s of these gods/goddesses, it is difficult to make out the hidden bīja-s. Śiva bīja is ha (ह), agni bīja is ra (र) and kāmakalā (ईं) joined together give rise to māyā bīja hrīṁ (ह्रीं) is arrived. Śiva declares a number of uncommon yet powerful bīja-s in this tantra.
Vāmā-s mean those who worship Her through left hands. They do not follow the five principle yajñā-s discussed the next nāma. She is the Goddess for these left hand worshippers. She is also known as Vāmeśvarī, which refers to Her divine power which projects the universe out of Śiva (the Brahman without attributes) and produces the reverse (vāma) consciousness of difference.
Vāmadevā is the back face of Śiva.