Jarā-dhvānta-ravi-prabhā जरा-ध्वान्त-रवि-प्रभा (745)

Jarā means old age ravi means sun dhvānta means darkness and prabha means beginning to illuminate. She dispels ignorance like the sun dispelling darkness. The ignorance that is referred here is about the body.  Body is different from ātman or soul. Body is subjected to decay whereas ātman is eternal. (Ātman here can refer both the soul and the Brahman. Soul may have an end whereas the Brahman has neither a beginning nor an end. In terms of Self-realisation, first one has to understand his soul and then the Brahman. For easier understanding, soul and the Brahman are referred to as two separate concepts.)  If one gives importance to his body, then he is said to be ignorant.  Attachment towards perishables is ignorance. Like sun dispelling darkness by his rays, She dispels ignorance of attaching importance to body, by driving away fear about old age. One develops fear of death at old age.

Kṛṣṇa explains this in Bhagavad Gīta (II.22) “As a man shedding worn out garments, takes other new ones, likewise the embodied soul, casting off worn-out bodies enters into others which are new.”

This nāma means that one should not attach importance to aging of the body, which is a natural phenomenon.  By being devout to Her, one may not get the fear of old age and the ultimate death.  Please refer nāma 851 also. 

Bhāgyabdhi-candrikā भाग्यब्धि-चन्द्रिका (746)

Previous nāma referred to sun and this nāma refers to moon.  Sun and moon are said to be Her two eyes.  She is like moon light to the ocean of fortune.  Sea water raises (high tide) with waxing moon and on the full moon day tides of oceans are high.  This is a poetic comparison.  On seeing Her, one’s fortunes rise high. 

Bhakta-citta-keki-ghanā ghanā बक्त-चित्त-केकि-घना घना (747)

The minds of Her devotees are compared to peacocks.  Ghanāghana means rain bearing clouds (dark clouds).  Peacocks dance on seeing dark rain bearing clouds.  Lalitāmbikā is compared to dark clouds.  On seeing Lalitāmbikā, the minds of Her devotees reach the stage of bliss. 

Both in the previous nāma and this nāma the context of ‘seeing’ means staying connected with Her eternally through the higher level of consciousness fixed on Her perpetually.  The term ‘seeing’ is not to be interpreted literally. It is visualising Her through mind.  After having denounced the importance of body, Vāc Devi-s highlight the importance of mind by these two nāma-s.  The usage of ghanāghana means continuity of Her grace. 

There is a verse (53) in Śivānanda Lahari more or less on these lines.  In this verse, Goddess Parvatī is compared to clouds, Śiva’s hair to ākaś.  On seeing the clouds the peacocks cry with the sound keki.  Keka means the sound that peacocks make. 

Roga-parvata-dhambholiḥ रोग-पर्वत-धम्भोलिः (748)

Roga means disease, parvata means mountain and dhambholi means thunderbolt.  She is like a thunderbolt to diseases.  Thunderbolt is very powerful and capable of even breaking the mountains.  Thunderbolt also refers to the vajrāyudha of Lord Indra, a potent weapon that is capable of annihilating the opponents.  This nāma says that She cures all the diseases of Her devotees. 

Mṛtyu-dāru-kuṭhārikā मृत्यु-दारु-कुठारिका (749)

She is like an axe to the tree of death. Kaṭha Upaniṣad (I.ii.25) says ‘death overcomes everyone, yet even death is mere condiment for the Self.’ This means the fear of death that overcomes humanity is a mere condiment for the Brahman.  The fear of death is the worst fear for a man.  But if he has faith in Her, he does not get the fear of death.  It is said that there are twenty eight types of pains in one’s life.  They arise due to nescience, ego, desire, anger, attachment, etc. 

Maheśvarī महेश्वरी (750)

Nāma 208 is Māheśvarī.  Maheśvarā’s (Śiva) wife is Maheśvarī.  This indicates Her greatness or Supreme status.