Rudragranthi-vibhedinī  रुद्रग्रन्थि-विभेदिनी (104)

She breaks the Rudra granthi and proceeds to sahasrāra.  This is the last of the three knots.  It has already been seen that Pañcadaśī mantra has three kūṭa-s and each kūṭa ends with hrīṃ (ह्रीं).  Therefore, Pañcadaśī mantra has three hrīṃ-s.  Each hrīṃ represents one granthi or knot.  The bīja hrīṃ represents the candra kalā, (divisions of moon) whereas the other bīja-s in each of the kūṭa-s represent agni (fire), sun and moon (Please refer details at the end of nāma 84).  Once this granthi is crossed, Kuṇḍalinī reaches sahasrāra where she unites with Śiva.  However, there are minor cakra-s in between ājñā and sahasrāra.  The union of Śiva and Śaktī is represented by the bījā hrīṃPañcadaśī mantra represents only the six cakra-s and three granthi-s.  It does not mention about sahasrāra, which is beyond the subtler (kāmakalā) and subtlest (Kuṇḍalinī) forms of Lalitāmbikā. Once this last granthi is passed over, all the vāsana-s (impressions) go away leading to supreme knowledge.   Till this point Kuṇḍalinī had to cross too many resistances to reach Her final destination.  In the next nāma Her destination is explained.  During the last leg of one’s journey to his domicile, (for example the flight is about to land) one always feels the happiness of seeing his dear ones.  This is the sort of happiness She derives at this stage.  She grants whatever boons one asks for at this cakra.

Sahasrārambujārūḍhā सहस्राराम्बुजारूढा (105)

She has now reached Her destination, the sahasrāra, where Śiva is waiting for Her.  Sahasrāra is just below the brahmarandhra, an orifice in the skull that connects to cosmos (The existence of this orifice has not been medically proved.  Perhaps this is like the pores that exist in our skin through which sweat comes out.  But one can distinctly feel the cosmic connection through this orifice).  The union of Śiva and Śaktī takes place at sahasrāra.  The sādhaka, who all along was worshipping only the Śaktī, begins to worship Her along with Her creator, Śiva.  There are fifty alphabets in Sanskrit (in another version it is fifty one including one more ḻa ळ).  Based on these alphabets and multiplying this fifty by numeric twenty (made up of five basic elements, five karmendriya-s, five jñānendriya-s and five tanmātra-s) one thousand is arrived.  This one thousand is said to be the number of psychic petals of an imaginary lotus flower in sahasrāra

Please refer ‘further reading on Sanskirt letters’ at the end of nāma 833).

Sudhāsārabhi-varṣiṇī सुधासारभि-वर्षिणी (106)

There is one soma chakra in the middle of sahasrāra.  When Kuṇḍalinī reaches this cakra, out of the heat generated by Her presence, the ambrosia which is stored there gets melted and drips through the throat and enters the entire nervous system.  Soma cakra is discussed in nāma 240.  Tantric interpretation of this ambrosia differs from this interpretation.    Saundarya Laharī (verse 10) says, “You drench the nādi-s (nerves) in the body with the flood of nectar gushing through Your feet.”

{Further reading on ambrosia:  The followers of samayācāra, (worshipping Her through the cakra-s of Kuṇḍalinī, beginning from mūlādhāra is called samayācāra. Please refer nāma 98) both the planet moon and cit-candra-mandalā (nāma 240) (cit means foundational consciousness) at sahasrāra represent Śrī Cakra as both have similar qualities. Both shed nectar.  Her lotus feet deemed to shine in the moon region of śrī Cakra.  Moon is the master of all medicinal herbs that are said to ooze divine water known as nectar.}   

Taḍillatā -samaruciḥ तडिल्लता-समरुचिः (107)

She shines like a line of lightning.  In the advanced stage of Kuṇḍalinī meditation, one can realize the entire spinal cord glowing like a flash of lightning.  Till this nāma, this kind of epithet was not used, but used here for the first time as She is now with Her spouse.  She shines like a lightning when She is with Śiva.  There are instances of comparing the Brahman to lightning.  Kena Upaniṣad (IV.4) explains Brahman beautifully.  It says “It is like a flash of lightning…Just as lightning comes in a flash and removes darkness; Self realization dawns in a fraction of a second and removes the darkness of ignorance”. Mahā Nārāyana Upaniṣad (XIII.11) (Nārāyaṇa sūkta) says vidyallokhā meaning flash of light.  Therefore it is apparent that Lalitāmbikā is referred to as the Brahman in this nāma.  This nāma fortifies the argument that both Śiva and Śaktī are the Brahman. Śiva is the nirguṇa Brahman and Śaktī is saguṇa Brahman (nirguṇa means without attributes and saguṇa means with attributes). Śaktī attains potency only if She remains with ŚivaŚiva also becomes inert without Śaktī. This argument is strengthened by this nāma as She is compared to lightning only during Her union with Śiva.

Some texts use Taṭillatā instead of Taḍillatā.  However this difference does not alter the meaning.