Abirami Bhattar praises Ambal as ‘Muppurai.” The name is used because of various attributes of Ambal, said M.A. Manickavelu, in a discourse. She is present in the three fires — Ahvaneeya, dakshina, gaarhapatya. She is in all three kinds of bodies — sthoola sareera (gross body), sookshma sareera (subtle body) and kaarana sareera (causal body). She is the force behind the qualities of sattva, rajas and tamas. She is in the three lights — Sun, Moon and Agni. She is in the three important aspects of Sri Chakra. She is present in the celestial region in this world and also in patala (netherworld). She is in all three nadis — ida, pingala and sushumna. Moondru in Tamil means three, and since Ambal is present in all these above-mentioned sets of three, Bhattar addresses Her as Muppurai.
He also extols Her as Tripurasundari for the same reason. She wears a copper ornament on Her breasts, says Bhattar. Her devotees are blemishless like pure gold. A jewel is made with an alloy of gold and copper. Her bhaktas, who have pure thoughts, are like pure gold, and through their bhakti, they reach Ambal. In verse five of his Abirami Andadi, Bhattar refers to Ambal as “Manonmani.” This means that She is the One who purifies us, and gives us jnana. Manonmani is one of the Goddess’ names in Lalitha Sahasranama. When Lord Siva consumed the Halahala poison, She put Her hand on His neck, and stopped the poison from doing any harm. Kumaraguruparar in his Meenakshi Ammai Kuram says that Goddess Meenakshi converts poison into nectar. Ambal is present in all of us. Bhattar says Ambal is antari. In Sanskrit antariksha means sky. Ambal is present in the sky above, and so She is Antari. Lalitha Sahasranama refers to this aspect of the Goddess by praising Her as Parakasa.