The Divine Mother is in union with Shiva; Shiva and Shakti are one.
The Divine Mother has Shiva and Shakti combination in one form or Roopam. The languages we speak, and all universal beings are the result of Shiva-Shakti unison. The letters are the Shiva form while the key letters are Shakti forms. A body without life in it is called a corpse. Shakti devotees ought to learn on Shiva or purusha tattva to gain the desired respect. This is from sound aspect. All living beings have life and a body. If we separate either of them, there is no use. So, all universal beings are forms of Shiva-Shakti Roopam. Mankind has atamsoul within it, which is from Shiva, His body is referred to as Shakti aspect. Gross, subtle and casual, three forms. Spoiled gross body without life in it is dead. Subtle and casual forms are used by the souls and at appropriate times, souls move over to the next gross body, by having re-birth. So, the souls are in Shiva-shakti form, so long as they have their births pending for them. When a human goes beyond these body forms, then, he becomes pure Shivan. During such times, Shakti’s actions are absorbed within Shivan.
The Divine Mother is in unison with Shiva. She proves that She is together with Shiva always. Like lamp and light, and word and meaning, each explains the other; both are together, which is realized by the other is the proof both are, in unison. There is oil inside the seed used to crush to extract the oil, likewise the Shakti form may not be evident to the outsider in this unison. In a speeding wheel, we can visualize the wheel speeding only; likewise, the Shivan’s form may not be visible as well. When we heat up the steel to red hotness, we can realize the heat only, like visualizing that there is only Shakti in the unison. Shakti and Shivan are equal. Brahman is the proof that both are same. Earlier Namams 52, 623, 665, 861, and 998 are also showing that the Divine Mother is in Shiva’s form.
Shiva-Shakti unison: True Shiva is the Para Brahman without any Guna within it. At all times, it maintains its greatness. It cannot be measured by any other means; when we try to understand it all such methods will be fruitless. It is like increasing mind shakti falling on things to feel them. Since it is without any form, such Para Brahman cannot be explained. Both mind and intelligence are reaching the Amethi state; Yogis can experience such Brahman. Brahman with Maya Shakti, reach the state with form as the Divine Mother to be visualized. There is no difference between Para Brahman and the Divine Mother. She appears with four hands with greatness having Karuna and kindness; She is also the Para Brahman. Such Para brahman cannot be split, yet there is a separate form of Dharmini and Dharman; Shiva is in Kaneswaran form and the Divine Mother is sitting on his lap as in Bindu as Raja Rajeswari.
The Divine Mother has many other forms, Sri Chakra. Kundalini, and Sri Vidya are the key ones. In Sri Chakram, there are five Shakti Chakra triangles looking down and four Shiva chakra triangles looking upwards, totaling forty-three triangles. When we see Sri Chakram, we cannot see the difference between Shakti Chakra or Shiva Chakra. In such non-distinguishable state, Shivan-Shakti unison is happening always in universe.
In the Centre there is Trikona Shakti. In the Centre of it there is Bindu Shiva form. Both are combined to be seen as one. Trikona, eight konas, two ten konas, fourteen konas are Shakti konas. Bindu, eight floored lotus, sixteen Lotus, square section are all in Shiva Chakram. Further there are Trikona Bindu, eight konas, eight floors, two ten konas, sixteen floors, fourteen konas and purams are interlinked. These also have the Shiva-Shakti union form.
From Muladharam to Ajna, the Kundalini’s base and cover are these Shiva -Shakti forms. Shakti Chakra are Muladhara to six Chakras. They are interlinked. In each Chakra Shiva-Shakti are there. In all, the Divine Mother based syllables kha, ha is two have Shiva forms; A, Ei, Lah, and Sah are four having Shakti forms. Hreem is Shiva-Shakti form. With all these the Divine Mother is in mantra form also.
Shiva has five Shakti, each one for each element like Akasha. The Divine Mother is in all these and five Shakti’s combined.
Shiva’s Shakti is mentioned five Namams 264, 266, 268 and 273. The Divine Mother is in all these five Shakti forms.
The first creative impulse in the universe is desire. “Desire”; it came first,” says the Sruti. This desire is taken as the first stirring of the Cosmic mind. Tantra calls it Kamakala. This name indicates the first motion of eternal and indescribable primeval (earlier time in history) radiance; that light or Prakasa is called Parashakti. The colour of that light is white. And Kama, as the mother of motion, is red in colour. The shadow of the light is black. Thus, there are the three gunas, white (sattva), red (rajas) and black (tamas). They were not created but existed always, as indicated by the Sruti, “One, unborn, the red, white, and black.”
Shiva is called Prakasa while Shakti is called Vimarsa; Vimarsa can mean
reflection and contemplation. The first change from darkness to light occurs
through red as at dawn. That is how the first pulse of the Shakti came to be
known as red in colour. The first impulse changes into nada and its location is
called Nada Bindu. Since everything is created from this Bindu, it is called Para
Bindu. When Para Bindu turns towards the process of creation, it is called Shabda
Brahman or Apara Bindu. It is here that Shiva and Shakti dwell as one. Shiva
who is motionless and Shakti, whose essence is motion. Recall the picture of
the Divine Mother standing with Her feet planted on the chest of Shiva. One is inertness
and the other is full of vitality in inertness.
Here there is the inert state of Shiva, the vital state of Shakti and the state in which they are united- thus the one truth appears as three. This is known as Tripuri or the three gunas. This is the secret meaning of the triangles in Sri Chakra. Thus, we go from Vimarsa, to nada, to Para Bindu to trikona or Tripuri.
Prakasa and Vimarsa, Shiva and Shakti thus unite into one. The Divine Mother in that union is Parashakti.
There is a mantra called Hamsa mantra, also known as Shivashaktiyaikya mantra. Thus, the Divine Mother is one who is in that mantra form.
Shiva shakti may refer to the Shakti of Shiva. The five Shaktis are: Dhumavati, Bhasvati, Spandana, Vibhvi, and Hladani.
Dhumavati is part of the prthvi, the earth; She is Veils.
Bhasvati is part of Agni, the fire; She reveals or assimilates. The
ancient wisdom says, “The student is fire.” How thoughtful! Power to assimilate
is after all the requisite credential of a student. Spandana is part of Vayu,
the air. This stimulates the urge for strenuous effort. We salute the Puranic
character of Bhima and Hanuman as sons of Vayu. Even when everyone else
succumbs to fatigue, these two are full of energy for action. Vibhvi is part of
Akasha, the either. She pervades. Those who have a large measure of this
quality in them are called devas or divine. Hladani is past of Jala or water.
She nourishes and protects life, the race and the world.
The conjunction of these Shaktis is connected by the word aikya. Thus, the Nama, Shivashaktyaikarupini, describes the Divine Mother as the collective form of Shiva’s five Shaktis.
Aikya" is a Sanskrit word that means oneness, unity, harmony, or identity.
The
Divine Mother is in union with Shiva; Shiva and Shakti are one.
C N Nachiappan
Singapore, 19 October 2022; updated 08 November 2025.
References:
1.The Thousand Names of the Divine Mother published by Mata Amritanandam in California, USA, with Commentary by T. V Narayana Menon
2, Shri Lalitha Sahasranama Stostram published in
Tamil by N. Ramaswami Iyer charities’ societies, Tiruchirappalli, India, with
Commentary by C. V. Radhakrishna Sastry.
3. The Lalitha Sahasranamam published in Tamil by Shri
Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamil Nadu, India
with commentary by Shrimath Swami Sith-Bavandar.
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