Janma-mṛtyu-jarā-tapta-jana-viśrānti-dāyinī जन्म-मृत्यु-जरा-तप्त-जन-विश्रान्ति-दायिनी (851)
Living beings are afflicted by birth, old age and ultimate death. She provides solace to such beings. Solace is in the form of salvation. Salvation or liberations is different from mokṣa or the heaven. Heaven is only a temporary sojourn for the soul, which has to re-enter earth for further births. A liberated soul is not born again as it merges with the Brahman. It loses its individual identity.
Sarvopaniṣadudguṣṭā सर्वोपनिषदुद्गुष्टा (852)
She is glorified in all the Upaniṣads. ud is used for implying superiority in place, rank or power and guṣṭā means announcing. This nāma says that all the Upaniṣads announce Her glory. Upaniṣads are the tools that impart knowledge. By attaining such knowledge one is able to realise the Brahman. Śaktī alone is capable of revealing the Brahman. Without Her aid, Śiva can never be realised. She takes Her devotes in front of Śiva for ultimately revealing Him to them. The blinding light and conflagration of the Brahman cannot be endured without Her grace. As Śri Mātā, She knows the extent to which Śiva can be revealed.
Upaniṣads are the latter part of Vedas and deals with the Supreme knowledge. Upaniṣads are also known as jñāna kāṇḍa that imparts Supreme knowledge and is capable of revealing the Brahman. Chāndogya Upaniṣad (I.i.10) says “Knowledge and ignorance produce different results. Anything done with knowledge, with faith in teachers and in scriptures and according to the principles of the Upaniṣads is more fruitful.”
The statement of Chāndogya Upaniṣad is endorsed by Brahma Sūtra (III.iii.1), which says ‘Any excogitation imparted in all the Upaniṣads on account of the sameness of injunction, etc.” The aphorism says that the main purport of Upaniṣads is to establish a connection with the Brahman. This nāma says that such vital connection between the Brahman and souls are established and maintained by Her.
Śantyatīta-kalātmikā शन्त्यतीत-कलात्मिका (853)
Śantyatīta is a kāla or time factor. Śantyatīta means transcending peace (Śanti). This is referred in navāvaraṇa pūja in the ninth āvaraṇa, applicable to those who are initiated into ṣodaśī mantra. This is the stage of jīvanmukti, (please refer notes at the end of nāma 764) the stage where avidyā has been totally destroyed by acquiring Supreme knowledge, referred to in the previous nāma. However, a trace of ignorance still prevails in this stage to undergo pains or pleasures of the balance in karmic account. But he continues to enjoy bliss, as he has already transcended duality. The next stage is liberation. Transcending the jīvan mukti stage is known as Śantyatīta kalā. She is said to be in that form.
Gambhīrā गम्भीरा (854)
She is abysmal. Gambhīrā also means reservoir. Śiva Sūtra (I.22) says “By uniting with the infinite reservoir of divine power (the pure consciousness), the power of Supreme I (the Brahman) is attained.” Her svātantra (independent energy derived from Śiva) form merges with Śiva or in other words, the Supreme consciousness merges with the Brahman. Therefore, what is to be explored is the divine reservoir. She is said to be that divine reservoir. This augurs well with the previous nāma-s as well.
There is another interpretation for this nāma. Gaṁ (गं) is Gaṇapati bīja, bhī (भी) means fear and ra means drives away. The fear of Her devotees are driven away by making them worship Lord Gaṇeśa whose bīja is gaṁ.
Gaganāntasthā गगनान्तस्था (855)
The One who permeates the space. Śvetāśvatara Upaniṣad (III.9) says “The same Self fills the whole universe”. It also means the One (the Brahman) who prevails even after the dissolution of ākāś during the great deluge, also known as annihilation. Please refer nāma 571 mahā pralaya sākṣiṇī.
Gagana means the ākāś. From ākāś, other elements originated (Taittirīya Upaniṣad (II.1). The bīja for ākāś is ha. The bīja-s for other elements (air, fire, water and earth) ya, ra, va, la also originated from ākāś. Therefore, it is said that She represents the five elements. The same Upaniṣad says “from the Brahman came space” which again confirms Her as the Brahman.
Garvitā गर्विता (856)
She is proud. She has so many reasons to be proud. The correct explanation would be that She is the embodiment of “I” consciousness or ahaṁ brahmāsmi or ‘I am That’ or such mahā vākya-s. In various nāma-s, it was found that She gives whatever She is endowed with. This nāma should be interpreted in the same manner. This should not be confused with ego that is associated with human mind, a deterrent factor to realisation. Nāma 508 is adi garvaitā (extremely proud) and 158 is nirmadā (devoid of proud).