Sarvāntaryāmiṇī सर्वान्तर्यामिणी (819)
She exists in the soul within or She exists as soul within. She is realised only by internal search. She is searched in all the places except the place where She actually resides. Ignorance is the cause for searching Her elsewhere in vain. All the Upaniṣad-s affirm uniformly that the Brahman is within.
Māṇḍūkya Upaniṣad (Āgama prakarana – verse 6) uses the word antaryāmi. The Upaniṣad says “He (Brahman) knows everything. He is the indwelling controller (antaryāmi) of all. All things arise from Him and also merge into Him.”
Bṛhadāraṇayaka Upaniṣad (III.vii.3) says “...who controls the earth from within, is the Internal Ruler, your own immortal self.”
Taittirīya Upaniṣad (II.6) says “He created them and then entered into them. Having entered into them, he in some cases assumed forms and in other cases remained formless.”
All the Upaniṣads advise to look within for Self-realisation. She is already there in our body, well before our birth.
Satī सती (820)
She was born to Dakṣa as Satī. Liṅga Purāṇa (V.27) says “Satī, the mental creation of the Lord was adopted as his daughter by Dakṣa.”
Sati reproached Her father for not inviting Śiva to the sacrifice and then as expiation of Her father’s sin, She immolated Herself. The scene appears in Śrīmad Bhāgavata (IV.4.15-18). Satī addresses Her father thus: “You hate Lord Śiva of sacred renown, whose command is inviolable, nay, whose celebrated name of two syllables (शि व), uttered with the tongue even once and that too casually, immediately wipes out the sins of men who utter them. You are a coursed indeed. You bear enmity to that Befriender of the universe, whose lotus feet are not only resorted to by the bee-like mind of exalted souls, thirsting for honey in the shape of the joy of absorption in Brahman, but also shower the blessings sought after by interested people. So not people other than you, such as Brahma (the Creator) and others, who place on their heads flowers, etc dropped from His feet, know Him to be inauspicious, though bearing the appellation of Śiva (all auspiciousness) – Him who lived in the company of friends in crematories throwing about His matted locks and wearing on His person the wreaths lying there as well as the ashes (of funeral pyre) and human skulls? A man should shut his ears and leave the place where his master – a defender of righteousness – is being vituperated by unbridled man, in case he is powerless (to take the life of reviler of to lay down his own life); or, if he has the power, he should forcibly cut off the vile tongue that indulges in such blasphemy, and then give up his own life as well, if need be. Such is the course of duty. Therefore, I shall no longer retain this body, begotten of you, a villifier of Lord Śiva. For the wise declare that one gets purified only by vomiting the impure food consumed through ignorance.”
She destroyed the yajñā of Dakṣa (nāma 600) and then immolated Herself and was reborn as Umā to Himavān (nāma 633).
In Saundarya Laharī (verse 96), Ādi Śaṁkarā addresses Her as Satī. In this context, Satī means virtuous wife. He calls Her as satīnammacarame which means first among the virtuous women.
Brahmāṇī ब्रह्माणी (821)
She is the energy of the Brahman (Śiva). Śiva is prakāśa and Śaktī is vimarśa. The ultimate Reality is Śiva and the universal process is Śaktī. The one without the other cannot function.
Aṇī means the pin of the axle of a cart. Without this aṇī the cart cannot run. In this context, the nāma means that Brahman (Śiva) cannot function without Śaktī (aṇī).
Brahman is Śiva and Brahmāṇī, the wife of Brahman is Śaktī. This is like Bhairava and Bhairavī.
Brahma ब्रह्म (822)
She is the Brahman. Since there is no difference between Śiva and Śaktī, She is addressed here as Brahman. There are many nāma-s in this Sahasranāma which affirme Her Brahman status. One merges with the Brahman at the time of liberation, not to be born again.
This Sahasranāma, Upaniṣads, Bhagavad Gīta all try to explain the Brahman in their own way. Brahman can only be explained and cannot be revealed. Since the Brahman does not have a form, the experiences of realised persons differ (Brahma Sūtra III.ii.25).
Advita philosophy of Śaṃkarācārya says that the Self is the only Reality and others are false. The Self is made up of pure knowledge that ultimately leads to pure consciousness (cit). Since the Reality cannot undergo changes, It becomes eternal. The qualities of the Self (Brahman) are – nirviśeṣā (non-characterisation), nirguṇa (devoid of qualities), nirvikārā (without any modifications), śuddha (purity absolute) and sat-cit-ānanda (existence, consciousness and bliss). In the ultimate stage, during bliss the practitioner remains all alone with the highest level of consciousness. At this level, even Śaktī does not exist. Here Śaktī merges into Śiva who alone remains as that level consciousness. This is known as the Brahman.
This nāma says She is That. Spiritual consciousness, in the most concentrated form germinates and grows when sown in the right soil duly nurtured by mediation. She, the Brahman is attained at the end. When She becomes nirguṇa Brahman (without qualities), She merges into Śiva (union of Śiva and Śaktī) and the merged Śiva alone exists. When She becomes saguṇa Brahman (with qualities and attributes), She alone exists without Śiva.