Tattva-s relate to prakṛti. Since She is Brahman as well as prakṛti, this nāma says that She is the personification of tattva-s. She is asserted as the Brahman through various nāma-s of this Sahasranāma. The primary quality of the Brahman is omnipresence. This nāma says that She is the embodiment of these tattva-s. Vidyā tattva (consisting of another six tattvas) and Suddha Vidyā tattva (consisting of four tattva-s) make another ten tattva-s. The most superior tattva-s are Śaktī tattva and Śiva tattva. All these make thirty six tattva-s. Antaḥkaraṇa, which consists of four tattva-s make the total of twenty four tattva-s, known as ātma tattva-s.
The five basic elements break down into tattva-s comprising of organs of perception, cognitive faculties, organs of action and action faculties. Tattva-s are also known as bāhyakaraṇa (eternal tools or the breakdown of five basic elements ākāś, air, fire, water and earth) as opposed to antaḥkaraṇa (internal tools comprising of mind, intellect, consciousness and ego). Knowledge about tattva-s is known as darśana, meaning spiritual revelation. Tattva-s can be explained as the real essence or the ultimate principle underlying the phenomenal creation. A self realised person is called tattvadarśin which means the truth has been revealed. This nāma says that She is the embodiment of tattva-s.
This is the continuation of the previous nāma. She is beyond tattva-s or principles (generally tattva-s are twenty four or thirty six).
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