Indra-dhanuḥ-prabhā इन्द्र-धनुः-प्रभा (594)

Indra dhanu in literal sense is Indra’s bow.  But, in this context it indicates rainbow.  In fact, this nāma is an extension of the previous nāma.  There is a rainbow just above the bindu of hrīṁ (ह्रीँ) that has been referred in the previous nāma.  The bindu itself shines.  Apart from bindu, this rainbow like structure that is quarter of the size of the bindu also shines.  The bindu and rainbow like formation which is also known as ardhacandra (half the shape of the moon thereby forming a rainbow), are visualised while worshipping kāmakalā form of Lalitāmbikā. 

Reference to rainbow is used as it consists of seven colours (VIBGYOR) that get exploded at sahasrara.  These colours originate here. 

Varivasyā-rahasya (I.22) says, “The bindu, in circular form, shines forth like a lamp with its seat in the middle of the forehead.”

Hrdayasthā ह्र्दयस्था (595)

She resides in the heart.  Kaṭha Upaniṣad (II.2.12) says ‘residing in heart’.  The same Upaniṣad says again in (II.1.12) says ‘Brahman resides in the centre of the body in the size of a thumb.’  This nāma reaffirms Her stature as the Brahman. 

This nāma could mean that she is to be meditated in heart cakra.  One of the ancient scriptures says that one who knows the heart of Brahman enjoys eternal happiness.  The heart of the Brahman is the store house of universal love.  

Raviprakhyā रविप्रख्या (596)

The second kūṭa of Pañcadaśī mantra is situated in anāhata cakra.  This is called sūrya kūṭa.  This nāma says that She shines like the sun, residing in one’s heart.  She shines in every kūṭa, but the nature of illumination differs. 

Trikoṇāntara-dīpikā त्रिकोणान्तर-दीपिका (597)

She shines like a flame in the triangle of mūlādhāra cakra.  The first kūṭa of Pañcadaśī mantra, the agni kūṭa is mentioned here. 

{Further reading on nāma 591 to 597: In these nāma-s the subtle nature of the three kūṭa-s of Pañcadaśī mantra, are explained.  The first kūṭa is visualised in the centre of mūlādhāra cakra as a flame of fire.  The second kūṭa is visualised in the form of a rainbow in anāhata cakra.  The third kūṭa is visualised at a place just below the sahasrāra.  The Pañcadaśī mantra sprouts as the first kūṭa in the mūlādhāra cakra develops further by adding the second kūṭa in the anāhata cakra and blossoms fully just below sahasrāra, where the third kūṭa is added.  This is beautifully explained in Mūka-Pañcaśatī (I.50) which says “In the centre of the heart, in the middle of the forehead and in the centre of the head, She shines like sun, Indra’s dhanu and moon.” (mūka means dumb)}.

Dākṣāyaṇī दाक्षायणी (598)

She was born to Dakṣa and got married to Śiva.  This nāma talks about Her lineage.

Certain fire rituals are performed on full moon and new moon days continuously.  These are known as darśa-pūrṇa-māsa yajña and the oblations offered during these rituals are known as Dākṣāyana yajña.  These yajnas are considered as powerful and She is said to be in the form of those yajña-s. 

Dakṣa also means strength of will, energy and disposition. It also refers to the strengthening intellectual faculties.

It is also said that Dakṣa has twenty seven daughters who became the wives of Moon and they form the asterisms. He is also identified with Prajā-pati and known as Dakṣa Prajā-pati.

Further reading on darśa-pūrṇa-māsa yajna: Darśapūrṇamāsa is one of the śrauta rituals. There are three main categories. The first is called iṣṭi or haviryajñā in which the oblations are of rice or barley.  The second is animal sacrifice and the third is soma ritual. In the first category there are five types of rituals and they are agnyādheya, punarādheya, agnihotra, darśapūrṇamāsa and cāturmāsya. Darśapūrṇamāsa is full and new moon ceremonies incorporate recitations from two Veda-s, Rig and Yajur and require the services of four priests. The full and new moon sacrifice (darśapūrṇamāsa) is the paradigm of all the iṣṭi-s.}

Daitya-hantri दैत्य-हन्त्रि (599)

Daitya means evil and represented as demons in epics.  She is the slayer of all evil acts (demonic qualities).  Reference can be made to nāma 318. 

Dakṣa-yajña-vināśinī दक्ष-यज्ञ-विनाशिनी (600)

She destroyed the sacrificial rites of two Dakṣa-s.  There existed two Dakṣa-s.  One is known as Dakṣa Prajā-pati, a superhuman character and another is the human incarnation of the former.  They did not respect Śiva.  In all the yajña-s, a portion of the oblations are offered to all gods and goddesses.  Due to their egoistic nature they did not give such oblations to Śiva.  Śiva got wild and their yajña-s were destroyed by Śiva’s army.  She is said to be the cause behind such destruction.  This nāma signifies this cause.  Two Dakṣa-s existed at different times.  Śiva cursed superhuman Dakṣa to be born as a human.