121. Sakārarūpā सकाररूपा

She is in the form of “sa” (स), the seventh akṣara of Pañcadaśī mantra, which is the second akṣara of the second kūṭa, known as kāmarāja kūṭa. This kūṭa forms the upper portion of the innermost triangle of Śrī Cakra. This kūṭa is capable of conferring valour, wealth, happy family, comforts, extolment, etc.

Bīja “sa” refers to Viṣṇu and represents air among the five principal elements and also can be said to mean prāṇa, the vital air. In all, “sa” refers to sustenance and by saying Sakārarūpā, Her act of sustenance is revered in this nāma.

122. Sarvajñā सर्वज्ञा

She is omniscient. As Brahman alone is all-knowing, this nāma subtly conveys Her status as Brahman. This nāma also refers to jñāna śakti, one of the three śakti-s of Brahman.

Muṇḍaka Upaniṣad (I.9) explains Her omniscience. “That Brahman, which is all-knowing in a general way and which is also all-knowing in detail, whose austerity is knowledge…”

123. Sarveśī सर्वेशी

She is the Supreme Being and rules the universe (Rājarājeśvarī). This nāma says that She is the Divine Mother, as conveyed by Lalitā Sahasranāma 1, Śrī Mātā. But for Her, the universe would not have come into existence. She is the creative aspect of Śiva (vimarśa), representing His dynamic energy.

Bṛhadāraṇyaka Upaniṣad (III.vii.19) says, “He (contextually She), who inhabits all beings, but is within them, whom no being knows, whose body is all beings and who controls all beings from within, is the Internal Ruler your own immortal Self.”

Nārāyaṇasūktam (verse 5) says, “antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ stithaḥ अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्तिथः”. The verse says that Nārāyaṇa prevails internally and externally, which conveys omnipresence of Brahman. As the Supreme Being, She prevails within, as the soul and externally as the material world. In order to realize Her, first one should contemplate Her within and after realizing Her within, should proceed to visualize Her as the material world. This alone is perfect Self-realization.

Lalitā Sahasranāma 202 is Sarveśvarī.

124. Sarvamaṅgalā सर्वमङ्गला

She is the embodiment of auspiciousness and gives auspiciousness to all those who sincerely contemplate Her. Her qualities and Grace can be attained only by consciously connecting with Her.

Śrī Devī Māhātmyam (11.10) salutes Her as an embodiment of all types of auspiciousness.

सर्वमङ्गल-माङ्गल्ये शिवे सर्वार्थ-साधिके।
शरण्ये त्र्यम्बके गोरि नारायणि नमोऽस्तु ते॥

sarvamaṅgala-māṅgalye śive sarvārtha-sādhike |
śaraṇye tryambake gouri nārāyaṇi namo'stu te ||

The verse says, “You are an embodiment of all types of auspiciousness; You fulfil all our desires; I pay my obeisance to You, O three eyed Devi Nārāyaṇī” Śiva means auspiciousness, hence She is addressed as Śrī Śivā in Lalitā Sahasranāma 998.

Yajur Veda (IV.v.10) says, yā te rudra śivā tanuḥ śivā viśvāhabheṣajī (Śrī Rudraṁ 10.3) which means ‘that auspicious form of yours, Oh Rudra! Which is auspicious and ever healing.’ Mahānārāyaṇa Upaniṣad (21) also says “May the Supreme, who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiraṇyagarbha, be gracious (Śivaḥ) to me.”

Lalitā Sahasranāma 200 is also Sarvamaṅgalā.

125. Śarvakartrī शर्वकर्त्री

She is the cause of everything, referring to Her act of creation. The next two nāma-s discuss about the other two primary acts of Brahman, sustenance and destruction. Saundaryalaharī verse 24 also talks about the three primary acts of Brahman. “Brahmā creates the universe, which is sustained byViṣṇu and destroyed by Rudra. Īśa absorbs all the three into His Self, who in turn is absorbed by Sadāśiva. Only a momentary movement of Your creeper like eyebrows is construed as Your command to bless them again for recreation.”

There are two nāma-s in Lalitā Sahasranāma (264 and 265), which refer to Her act of creation.  These nāma-s say that She attains the form Brahmā and creates the universe. She creates the universe through the Power of Śiva. In fact, all Her actions are due to the Power of Śiva, which is known as Svātantrya Śakti, the Absolute Freedom of will of Brahman.

(Process of creation (in brief): The soul, which is also known as puruṣa can manifest only if interacts with prakṛti, which is also known as Nature, the creative self-unfoldment. When the soul gets associated with prakṛti, the latter unfolds first into subtle non-materialistic form and later into gross form.  When gross form is formed, it gives rise to three types of bodies called gross (sthūla), subtle (sūkṣma) and cause (kāraṇa).  Gross is the outer body, subtle and cause are the inner bodies.  Until a soul is liberated, subtle and cause bodies continue their association with the soul.  Only the gross body is perishable. The imperceptible impressions of many lives become embedded in these bodies, thereby causing predominance of certain qualities in the mind in each rebirth. They are the seeds of karmas that are embedded in a soul.}

126. Sarvabhatrī सर्वभत्री

She sustains the universe. Having created the universe, She also sustains the universe. She is adored as Divine Mother (Śrī Mātā), as She nurtures the universe like a mother nurturing her children. As the upholder of the universe, She assumes the form of Viṣṇu.

There are two nāma-s in Lalitā Sahasranāma (266 and 267), which refer to Her act of sustenance.

127. Sarvahantrī सर्वहन्त्री

Hantṛ means destroyer, which refers to Her act of destruction. Destruction is different from dissolution.  Dissolution, the total annihilation of the universe is caused by withdrawing gravitational force across the universe. She creates, sustains and destroys and hence, She is worshipped as Brahman.

At the time of destruction, She attains the form of Rudra. Lalitā Sahasranāma-s 268 and 269 discuss about Her act of destruction.

128. Sanātanī सनातनी

Sanātana means eternal; for example, Sanātana Dharma, the everlasting dharma prescribed by Sacred Scriptures.

This nāma says that She is eternal and is beyond time. She exists even before, during and after annihilation, as explained in Lalitā Sahasranāma 232, Maheśvara-mahākalpa-mahātāṇḍava-sakṣiṇī. Both Śiva and Śakti transcend time and space. They do not undergo any modifications. Only modifications (growth) cause death. Self is eternal and is beyond modifications.

Kṛṣṇa says in Bhagavad Gītā (II.19 and 20), “The one who thinks that he kills the soul or the one who thinks that the soul can be killed are ignorant as the Self does not  kill nor it is killed. The soul has neither birth nor death. The soul is neither born nor does it perish. It is not that it existed before, nor it is going to exist again. The soul is without birth and death, eternal, does not undergo changes, does not become old and does not get killed when physical body is killed.”

129. Sarvānavadyā सर्वानवद्या

She is sarvānavadyāṅga, which means faultless body. Every part of Her body is faultless and is in accordance with Sāmudrika-lakṣaṇa śāstra (which describes about perfected body parts, including moles in the body).  She has two forms - saguṇa and nirguṇa; former means with form and later means without form. This nāma talks about saguṇa Brahman or Brahman with attributes.

Proper worship of saguṇa Brahman leads to contemplation of nirguṇa Brahman. Former is associated with rituals and later is associated with meditation.

Lalitā Sahasranāma 50 is anavadyāṅgī, which conveys the same meaning.

130. Sarvāṅgasundarī सर्वाङ्गसुन्दरी

This nāma reaffirms the conveyance of the previous nāma. Every part of Her body is perfectly beautiful.

Lalitā Sahasranāma 48, mahālāvanya-śevadhiḥ also conveys the same meaning. But this is beautifully explained in Saundaryalaharī (verse 12). The verse says, “Brahmā and other best of poets are not able to draw a comparison to Your beauty even after taking strenuous pains. The celestial women, eager to have a glimpse of Your beauty, mentally contemplate You to become one with Śiva, which is difficult even through penance.”