Lokātītā लोकातीता (960)

She transcends all the worlds.  Loka-s mean Indra loka, Brahma loka, Viṣṇu loka, etc.  The Loka-s are different level of one’s consciousness.  She lives along with Śiva in Mahā Kailāśa also known as Parā Kailāśa.  She transcends all the other worlds (lower level of consciousness) and dwells at Mahā Kailāśa (the highest level of pure consciousness where Self-realisation takes place). 

It is also said that the place of Śiva is known as Apada which means no abode, meaning void.  In the various techniques discussed in Vijñāna Bhairava, there are many techniques that discuss about meditation on the void.  Apada also means fivefold state, an aggregate of five elements, viz. earth, air, fire, water and ākāś, and dissolution into them i.e. death.  This place is filled with souls that were associated with rituals.  Souls reaching this place return back to earth.  Above Apada, there are three sovereign eternal pure seats resorted by Skanda, Umā and Śiva.  These seats are maintained by those who are devoted to the Brahman through meditation. They do not return to earth.  They ultimately merge into Śiva not to be born again. 

Guṇātītā गुणातीता (961)

She transcends attributes or guṇa-s.  She is the Brahman without attributes also known as nirguṇa Brahman.  Guṇa s are three, sattva, rajas and tamas.  The whole universe remains in a potential state within prakṛti so long as the three guṇa-s (attributes) remain motionless and undisturbed as discussed in nāmā 397 mūlapṛakrti.  This nāma says that She is beyond mūlapṛakrti.

Sarvātītā सर्वातीता (962)

She transcends all.  Nāma 960 said that She transcends all the worlds and nāma 961 said that She transcends attributes.  This nāma says that She transcends entirety which means that She is the Supreme.  She knows the universe and the universe knows Her.  Śiva does not interfere in the affairs of the universe.  Śiva is the ultimate and beyond human comprehension.  It is only through Her, Śiva can be attained. 

The specific reference to worlds and attributes is based on the fact that realisation can be attained in the midst of pure consciousness (referred as worlds in nāma 960) and beyond the progression of guṇa-s from tamas to sattvic, and beyond.  Consciousness and attributes are the most important tools in Self-realisation. 

Śamātmikā शमात्मिका (963)

Śama means tranquillity that is attained through intense meditation or emancipation from all the illusions of existence. Tranquillity is Her nature.

This is best explained in Māṇḍūkya Upaniṣad (7). “It is not conscious of all objects simultaneously.  It is not unconscious either.  It is invisible, not susceptible to any kind of usage, not within the reach of any organ of action.  It is beyond perception by any organ, beyond thought, and not to be indicated by any sound.  In it there is only consciousness of the Self and there is a cessation of the world as such.  It is the embodiment of peace and of all that is good.  It is one without a second.”

The word Śam was frequently used in Vedic period to mean auspiciousness, happiness and fortunateness.  But in post Vedic period its usage to mean the above qualities is almost negligible. 

This nāma says that She is the incarnation of all these qualities.  

Bandhūka-kusuma-prakkhyā बन्धूक-कुसुम-प्रक्ख्या (964)

Bandhūka is a tree (Pentapetes Phoenicea) whose flower is yellowish red in colour.  This flower is said to be very bright and tender.  She is compared to this flower. 

Bālā बाला (965)

She is known as Bālā in Her manifestation as a young girl of nine years.  In nāma 74 Bālā is referred as the child of Lalitāmbikā. 

Generally. Bālā mantra is the first mantra that is initiated in Śrī vidyā worship.  Bālā mantra is aiṃ-klīṃ-sauḥ (ऐं-क्लीं-सौः).  Bālā is described as the one clad in red garments, whose forehead is decorated with a crescent moon, who has three eyes, whose brilliance is like that of the rising sun, who is seated on a red lotus and who holds in Her four hands a book, a rosary, abhaya and varada mudra-s.  Bālā mantra will not fructify unless the curse on the mantra is removed by reciting Tripura Bhairavi mantra one hundred times. 

(Generally mantra-s have curses from riṣi-s and gods.  One has to remove the curses by reciting the appropriate curse removing mantra-s to attain fructification.)

Śvetāśvatara Upaniṣad (IV.3) describes the Brahman, “You are a woman, you are a man, you are a boy and you are also a girl (Bālā).”

Līlā-vinodinī लीला-विनोदिनी (966)

Līlā means facility in doing anything.  In the present context, Līlā means Her three primary actions of creation, sustenance and dissolution. Manu smṛti (I.80) says “Brahman creates and dissolves the different periods of Manu-s playfully.”

Brahma Sūtra (II.i.33) says, “Creation is a mere pastime for the Brahman.” The act of Creation, as if it is a play for the Brahman is based on logical reasoning.  The Brahman acts in spontaneity without extraneous influence or motive.  Activities concerned with names and forms arise out of ignorance and meant to propound the fact that everything is Brahman. Brahman plays hide and seek game with humans, using His potent tool known as māyā or illusion.

Līlā also refers to Goddess Lakṣmī.

Sumaṅgalī सुमङ्गली (967)

Maṅgala means anything auspicious.  A faithful wife is also known as maṅgala.  Umā, the consort of Śiva is also known as Maṅgala. Su means possession of supremacy.  It also means good, excellent, right, virtuous, beautiful, etc.  Therefore, this nāma says that She is the embodiment of supreme auspiciousness. 

The one that drives away evilness is also known as maṅgala.  Brahman is the everlasting auspiciousness.  

Viṣṇu Sahasranāma verse 15 ends with maṅgalānām ca maṅgalam. It is said that maṅgala not only means auspiciousness, but also causes auspiciousness. 

{Further reading:  Tuesday is called maṅgala vāra. It is widely believed that Tuesday is an inauspicious day.  This is based on the principle that Mars, the ruling planet of Tuesday is considered as one of the evil planets.  There appears to be no strong reasoning for declaring Tuesday as inauspicious. Sanskrit texts call planet Mars as Maṅgala and Kuja. Yet another intriguing factor is kuja doṣa, analysed for marriage compatibility.  There are a number of exceptions to kuja doṣa that are to be thoroughly understood. The one who truly believes Her, never looks into the planets which are under Lalitāmbikā’s control.  There is an ancient Tamil saying that day and planets will never cause harm to someone who reposes total faith in Śiva}

Following verse is from Mūkapañcaśatī - Pādāravindaśatakam verse 59.  The verse says that all the nine planets are at Her lotus feet.  The recital of this verse by simultaneously meditating on Her lotus feet will eradicate evil effects of all the planets. 

दधानो भास्वत्ताममृतनिलयो लोहितवपुः
विन्म्राणां सौम्यो गुरुरपि कवित्वं च कलयन् ।
गतौ मन्दो गङ्गाधरमहिषि कामाक्षि भ्जतां
तमः केतुमार्तस्तव चरण्पद्मो विज्यते ॥

dadhāno bhāsvattāmamṛtanilayo lohitavapuḥ
vinmrāṇāṁ saumyo gururapi kavitvaṁ ca kalayan ।
gatau mando gaṅgādharamahiṣi kāmākṣi bhjatāṁ
tamaḥ ketumārtastava caraṇpadmou vijyate ॥