Bandha-mocanī बन्ध-मोचनी (546)

She liberates from bondage. Bondage is caused by ignorance or avidyā. Bondage means a soul remaining afflicted by desires and attachments. She removes such bondage for those who surrender to Her, beginning of the process of liberation. 

Barbarālakā बर्बरालका (547)

In some texts, this nāma is mentioned as bandhūrālakā. She has curly hair that appears like waves and flowing into Her forehead.

Vimarśa-rūpiṇī विमर्श-रूपिणी (548)

Brahman is the combination of prakāśa and vimarśa forms. Prakāśa is the Self-illuminating light the origin of which is not known. It is the beginning of creation or creation begins from prakāśa. Without this Self illuminating eternal light, nothing can exist. It is Śiva. The reflection of Śiva is known as vimarśa, which is known as Śaktī.  Without the presence of vimarśa or Śaktī, Śiva cannot act.  Śiva is the creator and Śaktī is the doer.  It is said that ‘if ultimate Reality were merely prakāśa without vimarśa, it would be hibernating.’  Without Śiva or prakāśa form of the Brahman, the presence of Śaktī or vimarśa of the Brahman is not possible. Without Śaktī or vimarśa of the Brahman, the creation is not possible as without Śaktī, Śiva becomes inert.  Śiva is devoid of activity with singular exception of Śaktī got abstracted from Śiva.  That is why soul is said to the representative of Śiva, as soul on its own cannot act unless combined with prakṛti or Nature.  If Śiva can be called as the Brahman, then Śaktī is to be called māyā. Without the presence of māyā, activities in the universe cannot happen, as māyā is the expressive nature of the Brahman. This appears logical as the Creator status of the Brahman is not divested. Though Śiva has desired to create, He executes His acts of creation only through Śaktī which makes Śaktī the most sought after form of the Brahman. Śaktī in Her capacity as the administrator of the universe has multifarious activities such as creation, sustenance, fusion, total dissolution and finally re-creation (nāma 274). Śiva therefore is the static energy and Śaktī becomes the kinetic energy. When these two energies join together it known as ‘Śiva-Śaktī’ (nāma 999) or Ardhanārīśvara form (half male and half female)

This nāma mentions Her creative aspect. 

Vidyā विद्या (549)

Vidyā means ‘to deliberate’. She is the giver of knowledge that is capable of providing final liberation. This is an extension of the previous nāma.  After having spoken about Her vast powers in the previous nāma, Vāc Devi-s talk about the final liberation in this nāma, which can be granted only by Her. Final liberation cannot be attained without understanding the Brahman for which the highest form of pure knowledge or Śuddhavidyā is required. This nāma says either She is in the form of that supreme knowledge or She gives that supreme knowledge for those who seek it. 

Śiva Sūtra 21 says, Śuddhavidyodayāccakreśatvasiddhiḥ (शुद्धविद्योदयाच्चक्रेशत्वसिद्धिः). “Full acquisition of mastery over the collective whole of the śaktī-s through the appearance of Śuddhavidyā or pure knowledge.” It is said that She is the highest of vidyā-s and on the appearance of this vidyā, a practitioner acquires infinite knowledge and siddhi-s. This becomes possible because, by providing this pure knowledge She makes a person to think about Śiva in the form of primordial light, thereby becoming Śiva Himself. 

Muṇḍaka Upaniṣad talks about two types of knowledge, one is apara the lowest and another is parā the highest. She is in the form of this parā knowledge.