Cicchaktiḥ चिच्छक्तिः (416)

Cit means pure consciousness and the pure knowledge. The Brahman (without attributes or nirguṇa Brahman) is made up of three important aspects.  They are sat (perpetual existence), cit (the present nāma – pure form of consciousness) and ānanda (the bliss).  These three attributes together is called saccidānanda (सच्चिदान्द) and the Brahman is also known by this name.  Saccidānanda means existence (sat), consciousness (cit) and bliss (ānanda). The pure consciousness here means the spiritual consciousness. Only the pure and un-afflicted knowledge is capable of producing spiritual consciousness. 

{Further reading on Cit.  It is also known as cidātma.  When this is reflected in universal nescience, it is known as the Īśvara and when reflected in individual nescience it is known as soul. Īśvara is not the Brahman as it is the reflection of universal nescience.  There are two aspects to this interpretation.  Here, Īśvara is said to be only reflective in nature and not self-illuminating. Self-illumination is the exclusive quality of the Brahman. Secondly, the Brahman can never be associated with nescience.  This Īśvara is said to be the Lord of prakṛti or the Nature.  When the soul or individual nescience comes into contact with prakṛti, the soul induces evolution of a new physical body, for the karma-s embedded in it to manifest. However, Īśvara remains in an unconditioned form, but the soul continues its conditioned form afflicted by the lower levels of consciousness, which is also known as individual conscience.  Īśvara remains un-afflicted by the influence of three guṇa-s and the soul gets influenced by three guṇa-s, leading to creation.  Īśvara can be interpreted as the cosmic counter part of soul.  Īśvara and prakṛti in combination with other twenty four principles or tattva-s cause the creation.  Therefore, we get introduced to a new principle in this nāma that is known Īśvara tattva or the principle of Īśvara in this Sahasranāma. 

Since Īśvara is said to be the Lord of prakṛti, it can also be called as the aggregate aspect of māyā and the individual souls are aggregative.  This principle or tattva of Īśvara is one among the four distinctive states of the Brahman, the other three being avyakta (nāma 398), hiraṇyagarbha (nāma 638). it is within the subtle body.  It binds all the constituents of the universe together) and virāt (nāma 778. the universal cosmic form). 

Śvetāśvatara Upaniṣad (V.1) also refers to this phenomenon.  ‘Para Brahman is higher than hiraṇyagarbha.  Knowledge and ignorance are both hidden in Para Brahman.  Ignorance is the cause of birth and death, but knowledge leads to immortality.  He who controls ignorance and knowledge is separate from both.  That is Brahman (pure and without attributes) the supreme’. 

This nāma says that She is in this form of ciccakti (cit śakti).

Cetanā rūpā चेतना रुपा (417)

It is called caitanya, the pure and unconditioned form of consciousness, in its functional state.  It can also be explained as the purer form of the preceding nāma.  The entire universe emerges from this caitanya that has two sides.  The first one is gross and the other one is subtle.  The gross form is made up of name and form and the subtle form is made up of mind and its modifications called antaḥkaraṇa (mind, intellect, consciousness and ego).  The gross form gives direct experience and the subtle form gives internal experience.  In the stage of caitanya, both objective and subjective worlds get formulated as experiences. Her cetana form or caitanya form is also known as Her vimarśa form.