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(191) labhyetarA : Here  the word 'labhyA' means that which is obtainable by

action motivated by  theory of karma and bhakti.  She is not obtainable by these She is 'antar-mukha-samArAdhyA' (to be propitiated by an inward perception). She is  'bahir-mukha-sudurlabhA' (not obtainable by external means). 

(225) sad-asad-ASrayA : She is the ASraya (substratum, base) for both sat and asat. Here sat stands for the three elemental fundamentals Earth, Water and Fire because these are perceptible by the senses of smell, sight and taste. asat stands for the remaining two elemental fundamentals, namely, air and space which are not amenable to these but are so only to sound and touch.  The universe is both sat and asat.  It has no reality of its own. It appears to be present because of the presence of the substratum namely the Absolute. 

(277)  labdha-nAnAgama-sthitiH : She maintains the different vedas (Agama is used here in this sense) which proclaim the three methods of spiritual upliftment, namely, karma, upAsanA (bhakti) andjnAna. She maintains them not only during the period of manifestation of the absolute but also during those periods of non-manifestation. Further She observes the vedic regulations like the pAtivratya-dharma  in tune with the Lord's declaration:


yadi hyaham na varteyam jAtu karmaNyatandritaH /
mama vartmAnuvartante manushyAH pArtha sarvaSah//
utsIdeyurime loka na kuryAm karma cedaham //

bhagavad-gItA: 3 -23, 24


Should I not ever engage myself in action, 
without relaxation, men would in every way follow My Path. 
These world would perish if I did not perform action.

(294) hrImkAra-vedopanishat : She is the upanishad for the veda that is the very syllable hrIm. This syllable stands for the Mother Goddess. The Vedas stand for the Transcendental Absolute. This latter is indicated by the upanishads. 'upa' means proximity. By the 'proximity' of mAyA with the Absolute , the latter is taken by us to be the attributed Almighty and that is reflected in our mind as the soul. So the soul indicated by the word 'upa' rids itself of the adjunct of Ignorance and becomes the Absolute itself. This is the meaning of upanishad. In other words the jIva, the individual soul, recognizes Himself to be the Absolute. Thus the term upanishad connotes the Absolute Itself. The syllable hrIm is the veda that takes us to the Absolute . 

(300) hrImkAra-para-soukhya-dA :  She gives happiness and satisfaction to those who are intent on the meditation or recitation of hrIm. This happiness comes out of the benefaction by the Absolute of all the four goals of life, namely, dharma, artha, kAma and moksha. Another meaning is: She gives a holistic (para) happiness as against the individual happiness associated with the Divinities brahmA, vishNu and Siva. This is usually referred to as the Consummate Integrated Bliss. Recall from chAndogya-upanishat:

yatra nAnyat-paSyati nAnyac-chRNoti nAnyad-vijAnAti sa bhUmA /
yatra anyat-paSyati anyac-chRNoti anyad-vijAnAti tad-alpam //

Where one sees not another, where one hears not another, 
where one cognizes not another, that is Infinite;
Where one sees another, where one hears another, 
where one cognizes another, that is finite.

                              OM SHANTIH SHANTIH SHANTIH

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