Parāśaktiḥ पराशक्तिः (572)

She is Parāśaktī. Consort of Paramaśiva is Parāśaktī. She is the supreme (parā) Śaktī. Reference to nāma 366 parā can be made. In a human body there are ten substances called dhātu-s. Skin, blood, flesh, fat and bone originated from Śaktī. Marrow, semen/ova, prāṇa and jīva (soul) originated from Śiva. The tenth dhātu is Paraśaktī.

Śiva can manifest only if He is conjoined with Śaktī. This is explained in Saundarya Laharī (verse 1) which says, ‘Śiva united with Śaktī, becomes able to manifest. Otherwise, Śiva cannot even pulsate.’ Śvetāśvatara Upaniṣad (VI.8) says ‘He possesses powers of knowledge and powers of action, all of which are natural to Him’. This is not possible for Him without His Śaktī.

Parā-trīśikā-vivaraṇa (an ancient treatise of Kashmir Saivism) says the following. “The revered goddess and the supreme divine consciousness that at once transcends three divisions of creation, sustenance and destruction is Parāśaktī. She moves freely in all fields of knowledge. Entire universal existence has two aspects. One is the original universe and another is its reflection. The original universe is Parāśaktī and the entire manifestation is said to be Her expression. In the womb of Parāśaktī lies parā-vāc, from where the speech originates. The reduced consciousness, because of its retention within itself of all objectivity, is like the udder of celestial cow kāmadhenu. It upholds the multitude of entire objectivity, becomes manifest, wide spreading jñāna śaktī. Without bringing about the limited experience of the knower and known, reside in the pure state of awareness, it is the perfect Parāśaktī of seventeen kalā-s. “ 

Parāśaktī is the Supreme Divine kinetic energy and His mirror image which becomes responsible for all the acts of Divine. It is said in Liṅga Purāṇa that powers of all objects of existence in the universe is Śaktī and the objects themselves are Śiva.

Parā-niṣṭhā परा-निष्ठा (573)

Niṣṭha means steadfast position. The mind of a self realized person becomes steadfast, perpetually united with the Brahman. For reaching this stage, the highest level of knowledge is required. Kṛṣṇa explains this in Bhagavad Gītā (IV.33). “Sacrifice performed with knowledge is superior to material sacrifices. All actions (cause, effect and karma) consummated in entirety in knowledge.” For changing over from external rituals to internal search, knowledge is important. Without acquiring such supreme knowledge, one continues to be associated with materialistic rituals failing to realize the Brahman within. The latter is capable of giving salvation at a faster pace than the former, which is an extremely slow process. Internal search requires nothing except a steadfast mind whereas for the materialistic rituals time, space and wealth become essential requirements. The kind of knowledge can be obtained only from ancient scriptures. Particularly, Upaniṣads provide extraordinary inputs to understand the Brahman and seek Him within. The acquiring of knowledge leads to experience. When this knowledge and experience turns steadfast, it is called parā-niṣṭhā. She is in the form of parā-niṣṭhā. Without Her help, reaching this stage is not possible. She is the embodiment of power (parā-śaktī) and knowledge (parā-niṣṭhā).

Prajñāna-ghana-rūpiṇī प्रज्ञान-घन-रूपिणी (574)

An extension of the previous nāma, which said that knowledge and experience are the essential components for self-realisation. This nāma goes to explain the kind of knowledge discussed in the previous nāma. Prajāna-ghana-rūpiṇī means concentration of superior knowledge. Superior concentrated knowledge means the knowledge that remains unpolluted by ignorance. Knowledge becomes polluted by senses. 

Bṛhadāraṇayaka Upaniṣad (V.v.15) says “the Self without interior or exterior. It is entire and pure intelligence alone.” When everything dissolves into this pure knowledge, Self-realisation begins to happen. She is in the form of such pure and concentrated knowledge.