Brahamopendra-mahendrādi-devasaṃstuta-vaibhavā ब्रहमोपेन्द्र-महेन्द्रादि-देवसंस्तुत-वैभवा (83)

The victorious Lalitai is praised by Brahma, Viṣṇu (Upendra means Viṣṇu.  Refer Viṣṇu Sahasranāma nāma   57, Mahendra (a form of Śiva) and other gods like Indra, etc.   As She is considered as the Supreme power, Gods like Brahma, Viṣṇu and Śiva praise Her. Saṃstuta means praise.  Saṃstuta also means internally.  Vaibhava means omnipresence.  She is worshiped by all, as She is known as the Supreme Ātman.  As She is the omnipresent Brahman, Her existence is described both internally (through mind) and externally (through senses).  Brahman exists everywhere both internally and externally.  This aspect is discussed in the next nāma   also. The power of the kinetic energy is explained here. 

Haranetrāgni-sandagdha-kāmasaṃjīvanauṣadhīḥ हरनेत्राग्नि-सन्दग्ध-कामसंजीवनौषधीः (84)

Manmatha, the god of love was burnt by the third eye of Śiva.  Śaktī resurrected Manmatha.  Sañjīvana is an herbal medicine that causes resurrection.  Therefore She is praised as sañjīvana for Manmatha.  The motherly nature of Lalitai is highlighted here.  Manmatha is the son of Śiva and Śaktī.  When father is angry with his child, only the mother comes to its rescue.  When Śiva was angry with Manmatha, Lalitai came to his rescue.  Śiva is a strict disciplinarian.

There is a saying that when Śiva is angry, Guru can save a person and if Guru is angry Śiva cannot and will not save that person.  Here Lalitai is in the form of a Guru which is substantiated in nāma 603.  Śiva was angry with Manmatha and burnt him.  But as a Guru, Lalitai saved Manmatha.  But this explanation contradicts the general statement that Paramaśiva is the Supreme Guru or āti guru (the first Guru).  Śiva is worshiped in Śrī Cakra in guru maṇḍala as Paramaśiva-anandanāda,

Hara also means the real nature of the self.  Neta means showing the way.  Agni, the fire exists everywhere and also causes destruction (one of the acts of agni is destruction, apart from creation).  Śiva Sūtra ends by saying that that consciousness of a yogi exists both inwardly and outwardly.  Agni also exists both inwardly and out worldly.  Agni is used in the all the three acts of God.Therefore, haranetrāgni means that which shows the path to the supreme Self, causing the destruction of desires (kāma) etc which acts as blockades to  realisation.  The existence of agni everywhere could also mean the existence of ignorance everywhere (because of the presence of ignorance, agni has to exist to dispel ignorance).  Ignorance is compared to darkness and the darkness is removed by the presence of agni.  

The secretive meaning is that liberation means knowing the inner self which is possible only by eradication of ignorance or avidyā.  When ignorance is removed, what remains is knowledge or vidyā.  That is why the worship of Lalitai is called Śrī Vidyā.  Burning of Manmatha is the removal of avidyā and his resurrection is vidyā.  Manmatha before his killing was an embodiment of avidyā that mainly comprises of ego and resurrected Manmatha was with pure knowledge.  His ego was burnt by Śiva and knowledge was given to him by Śaktī.

This nāma possibly could mean the power of the third eye or ājñā cakra wherein the Supreme Guru Śiva gives His commands, either directly or through great sages and saints to His devotees towards Self-realization.  If one attaches importance to the usage of netra (eye), it could mean the third eye or ājñā cakra.  In ājñā cakra the two nāḍi-s iḍā and piṅgala meet the suṣumna.  Suṣumna is considered as the Brahma nāḍi.  Iḍā and piṅgala could mean jīva or soul.  The merger of soul with the Brahman is called Self-realization. Self-realization is conveyed here. 

Saundarya Laharī begins by saying “Śiva becomes capable of creating the universe, only when united with Śaktī, but otherwise, He is incapable of even a throb.” (verse 1).

With this nāma, the verses about war with Bhandāsura ends. 

The mantra form of Lalitai begins from the next nāma.