Sadgati-pradā सद्गति-प्रदा (201)

She guides Her devotees in the right path to reach the right target (salvation).  The target is realizing the Brahman.  To realize the Brahman one needs to have higher spiritual knowledge.  This knowledge is provided by Her.  She can only provide the knowledge, but receiving the knowledge and act as per the knowledge gained, is in the hands of Her devotees.  Sadgati is the path pursued by wise men. This is the stage where ignorance is destroyed and knowledge alone prevails.  Viṣṇu Sahasranāma nāma 699. sadgatā.

Kṛṣṇa explains this in Bhagavad Gīta (XVII.26). “The name of God Sat is employed in the sense of truth and goodness.  And the word Sat is also used in the sense of praiseworthy act.”

Liṅga Purāṇa (II.15.3) says, “The wise speak of Śiva of the form of sat (existing) and asat (non-existing).”

Sat means all-pervading and is both eternal and non-eternal. It is also said that Sat and Asat refers to manifest and unmanifest.

Sarveśvarī सर्वेश्वरी (202)

She is the supreme ruler of the universe and leads the beings to the Brahman as discussed in the previous nāma.  Ruler is the one who is concerned about his citizens. She has no superior or equal as discussed in nāma 198. Hence She is the Supreme ruler. 

Sarva-mayī सर्व-मयी (203)

She exists in all forms, the omnipresent nature of the Brahman.  It would be appropriate to say that She exists in all the souls.  Without soul, life cannot exist.  As discussed earlier, soul is different from the Brahman.  Coming together of soul and the Brahman is creation, sustenance and dissolution.  Sarva could also mean the thirty six tattva-s or principles, discussed later in this book.

Sarva-mantra-svarūpiṇī सर्व-मन्त्र-स्वरूपिणी (204)

She is the embodiment of all mantra-s.  This is one of the reasons why tantra śāstra is based on Her various forms, as mantra-s have vital role in tantric rituals.  It is said that all the mantra-s are placed around the Pañcadaśī mantra, which is the centre of all mantra-s. 

This nāma could also be interpreted this way.  There are fifty one letters in Sanskrit.  All these fifty one letters are twined together in the form of a garland and worn by Her.  So any mantra has to originate from these alphabets.  This is the reason for addressing Her as Sarva-mantra-svarūpiṇī.   This nāma and the next one are extensions of the previous nāma. 

Sarva-yantrātmikā सर्व-यन्त्रात्मिका (205)

She is in all the yantra-s.  Different gods and goddesses have different yantra-s.  Yantra is normally a metallic plate made out of gold, silver or copper or a combination of these, wherein several lines are drawn to crisscross each other. The potency of a mantra is infused into a yantra by means of rituals. These yantra-s represent the respective gods.  A properly consecrated yantra becomes powerful and its power increases along with the increase in the counts of mantra-s.  Since She is sarva-mayī (nāma 203), She is said to be in all yantra-s. 

Sarva-tantra-rūpā सर्व-तन्त्र- रूपा (206)

She is in the form of all tantra-s.  There are various types of tantra-s and She is the focal point in all these tantra-s.

[Further reading on tantra: Tantra are class of works teaching mystical formularies (mostly in the form of dialogues between Śiva and Śaktī and said to treat five subjects, 1. the creation, 2. the destruction of the world, 3. the worship of gods, 4. the attainment of all objects, especially of six superhuman faculties (siddhi-s) 5. the four modes of union with the Supreme Spirit by meditation.  Tantra can be defined as the practice in an effort to gain access to and appropriate the energy of illuminated consciousness of the Brahman that courses through the universe, giving its creatures, life and potential salvation.  Humans in particular are empowered to realise this goal through strategies of embodiment, i.e. of causing that divine energy to become concentrated in or another or sort of template , grid, or macrocosm – prior to internalisation in or identification with the individual microcosm. 

Tantra is generally considered as beliefs and practices which, working from the principle that the universe we experience, is nothing other than the concrete manifestation of the divine energy of the Brahman that creates and sustains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in the creative and emancipator ways.]

Manonmanī मनोन्मनी (207)

She is in the form of manonmanī (beyond perception).  There are eight smaller cakra-s between ājñā cakra and sahasrāra and the one, just below the sahasrāra is called manonmanī.  It is also known as unmani.  As this cakra is closer to the sahasrāra, where She is going to conjugate with Śiva, no activity takes place in manonmanī, which is beyond time and space.  This is the last point where She is known as Śaktī.  In the next stage at sahasrāra She becomes Śiva-Śaktī.  This point is also known as the mouth of Rudra.  In Śrī Rudram, one of the forms of Śiva is called Manonmana and His wife is Manonmanī.  There is a mudrā called manonmanī, which is used in advanced stages of meditation.  When this mudrā is used, one almost loses his consciousness, ready to merge with the Supreme.  At this state the triad of meditation, meditator and the object of meditation are dissolved to form the Supreme oneness and the flow of ambrosia is realised. 

Śiva is known as Manonmana.  The supra mental śaktī of Paramaśiva in its primal movement towards manifestation, through inseparable from Him is known as unmanā or unmanī.  This is beyond time and space and is immeasurable.