Trikūṭā त्रिकूटा (588)
She is in the form of triads. In spirituality there are a number of triads. OM consists of three letters a + u + m. In Gāyatrī mantra three worlds are mentioned bhūr, bhuva and suvaḥ. Gods of creation, sustenance and death are known as Brahma, Viṣṇu and Rudra. Three stages of consciousness awake, dream and deep sleep. Three guṇa-s sattva, rajas and tamas. Three stages of time past, present and future. Pañcadaśī mantra consists of three kūṭa-s agni, surya and candra. icchā śakti, jñāna śakti and kriyā śakti-s. Triads are associated only with Her.
In this nāma She is said to be the Lord of creation, sustenance and dissolution. This nāma endorses nāma 249 pañcapretāsanāsīnā. A reference can also be made to nāma 626.
Kāmakoṭikā कामकोटिका (589)
The Brahman has two forms. One is Śiva (nirguṇa Brahman or Brahman without attributes and another is Śaktī (saguṇa Brahman or Brahman with attributes). The Śivaśaktī aikya form is known as Brahman. Śiva-Śaktī aikya happens in two forms. One is Śaktī sitting on the lap of Śiva and another is Ardhanārīśvara form, where one vertical form is Śiva and another is Śaktī. This is referred to in this nāma. Kāma refers to Śiva and koṭi means vertical.
Lalitā Triśatī nāma 259 is kāmakoṭi nilayā which conveys the same meaning.
By Her mere glance She is attended by millions of Lakṣmī-s, the Goddess of wealth. If Lakṣmī glances at a person his richness grows. This nāma says that Lalitāmbikā is attended to by countless number of Lakṣmī-s, signifying Her incomprehensible nature of wealth and prosperity.
Śiraḥsthitā शिरःस्थिता (591)
She is in the head. Head means the sahasrāra at the top of the head. Apart from Śiva and Śaktī, one’s Guru is also worshipped in sahasrāra. This nāma could also mean that She is the supreme Guru who is worthy of worship in sahasrāra.
Guru is the one who not only initiates into mantra-s but also imparts knowledge about the Brahman. A learned guru always makes his disciple to progress in both. Based upon disciple’s progress, guru advises his disciple to gradually move away from rituals to internal exploration, paving way for the ultimate Self-realization. No progress in Self- realization can be achieved if one continues to be associated with ritualistic worship alone. Only those gurus who are capable of imparting such supreme knowledge about the Brahman are to be worshipped in sahasrāra, as sahasrāra is the sanctum sanctorum of human body.
Candra-nibhā चन्द्र-निभा (592)
The shine of the moon is visualized just below sahasrāra. The visibility of moon is a strong indication to know the progress achieved in kuṇḍalinī meditation. The third kūṭa of Pañcadaśī mantra is candra kūṭa. She is like this moon. A reference can also be made to nāma 240.
Bhālasthā भालस्था (593)
She is in the form of the bindu of bīja hrīṁ in ājñā cakra. Hrīṁ bīja is formed out of twelve components, out of which three are letters and the rest are subtle modifications of sound. The bindu of bīja hrīṁ is placed above the alphabet ī (ई). In Śrī Cakra, Śiva is in the form of bindu and Śaktī is in the form of innermost triangle. This nāma says that She resides in ājñā cakra in the forehead.