Shri Lalitha Sahasranamam: Namam 1000: Shri Sri Lalitambika (ōṃ lalitāmbikāyai namaḥ)

The Divine Mother is Lalitha Devi. She has a temple in Thirumeechur, Tamil Nadu, India, which is considered as the original source for this 1000 Namas Sahasrangama.

Shri Lalitha is indescribably charming and graceful in Her attire, gait, words and look; She is the Mother (Ambika) who nourishes and protects everything with sweet love. She is Lalithambhai with all Her sporting playfulness.

This Sahasrangama started with the Name “Shree Matha and ends with 1000 th Name Shri Lalithambhai”. Everything and all beings in this universe are continuously being created by the Divine Mother. She is celebrated as Mother. She does not have any difficulty to create widely spread universe and many living beings and things. She does this playfully; She is called aptly Lalithambika. Wherever we see the beauty and natural playfulness, Her presence is felt there.

The person carrying heavy load on his head, without feeling the heaviness of the load, watches the children playing and then moves on. Since the Divine Mother’s Shakti is within him, he can do that easily and playfully.

A man, when speaking can express his views clearly without any

difficulty. There will be a beauty or easiness in his speech. We can

understand that Saravati Devi’s presence in his tongue.

There are fine arts, drawings, literature, music, dance and 

sculpture in a few in fine arts’ list. If a singer presses his eye out

to dropping level, then it may not be Lalitha kala, likewise, if he

keeps his mouth unseeingly open, it will not be Lalitha kala

either. His face should reflect sweetness and calm. In his songs if

raga and tala are properly reflected it will become Lalitha kala.

To appreciate such kala activity is a form of Lalithambika 

worship.

 

From mud, the structure or form of divinity is formed. This

ought to be reflected well, the anger following kindness, surprise,

happiness, jealousy and disappointment. In that case it becomes

good kala. Those who can bring out the beauty of the divinity 

from a rocky material is said to have the blessings of the Divine

Mother. From appropriate stone, bringing out the divinity is

Lalitha kala. When someone draws a few lines on a paper, we

 will understand whose figure is that. That is also Lalitha kala. If

anybody produces a drawing or sculpture as true a living being,

it can be said to be Lalitha Kala. If an actor produces an act as

lively, then it is Lalitha kala. The Divine Mother is an example of

nature’s functioning.

 

The Divine Mother creates the universe, sustains it, and destroys

it, all done by Her sportingly. She is celebrated as Lalithambika.

 

She is the beautiful Mother. In 1000 names, this is the last one

from Shri Matha to Shri Lalithambika, who is known as 

beautiful Mother, completes this full Sahasrangama; Vak devis in

their gratitude to the Divine Mother for creating and providing

for them, had introduced the Divine Mother as Shri Matha in this

Sahasrangama as the first Namam. After arranging all

Namas, as they could not choose a better name, they had chosen 

with the same meaning Nama Lalithambika as the Namam in this

 Sahasrangama.

 

The Divine Mother creates, sustains and dissolves the universe.

She is holding the universe within Her, as Shri Matha, Shri 

Maharanjni, Shri Simhasanesvari, She had immeasurable 

greatness as the Mother. She removes all sorrows, with Her 

kindness.  The Mother or beautiful Mother Ambika, whole

Shahsranama is completed.

 

When a biological mother removes the sorrows, with Her 

kindness, even if She is not actually beautiful, She is considered a

wonderful mother, for her child. For any child, its mother is 

always beautiful. When someone is under stress and sorrow, the 

mother comforts him. She will be seen beautiful; the Divine 

 Mother is such a beautiful Lalithambika.

 

Lalitha means beautiful, which attracts others to Her. She is 

playful which are happening gradually from small to higher level.

Her actions will reach the minds of humans to give them new 

hope. When we see good food,we have a desire to eat it, likewise 

her kindness melts even the hard rocky individuals. It will make 

humans see her repeatedly. When the humans are near to Her, 

they will think of it as good. We will feel that Her beauty 

speaking to us. Her beauty is very soft, which displays various

forms. It will shine between Her movements and shakings. Such 

beauty is called Lalitham. Padma Puranam explains Lalitham 

very well. She is most beautiful of all the beautiful girls in this 

universe. Whatever the Divine Mother has; Her Lalitham is soft 

and smooth. She has soft weapons mostly delivering Her 

kindness  to the devotees.

Lalitha has a Shakti petham in Pray Akai and a temple in 

Thirumichur in Tamil Nadu, India. There is a river called 

Lalitha. She is Mangala Chandika, Who Has Lalitha raga.

 

Bhaskaracarya recalls the description. “Lalitha is one who 

sports, transcending the worlds,” given in Padma Purana. There

is the term Lalitha refers to the Divine Mother, who resides in 

Bindu in Sri Chakra,transcending the rays of light from the 

surrounding deities. Bhaskaracarya goes on to describe Lalitha 

as one who is endowed with eight manly qualities of brilliance,

playfulness, sweetness, depth, fixity, energy,  grace and 

 generosity.” The term “manliness” (purusha) is apt for women as

well. Purusha is one who resides in the body that is called a pura,

a city; the Jiva(soul), in other words man and women cannot be

said to have different kinds of Jiva; Jiva is the same. Thus,

purusha is equally apt for man and woman. It is the quality of

being human.

 

Lalitha in front of Shiva is the amorous, one full of erotic

Sentiments. Lalitha is one who is full of youth. She is beautiful 

with words and movements that provoke desire even in Shiva, the

slayer of Kama, the lord of desire.

 

Everything about Her is full of beauty and lalitya, playfulness.

Her bowstring is made of black bees. Thus, even her weapons are

graceful and enchanting! She highly deserves the Namam 

 Lalitha.

 

Above all these, Lalithambika is the Divine Mother’s celebrated

sacred Namam which is true to Her full glory. The Divine Mother

is always hailed as Ambika, the Mother, who is Lalithambika

herself.

 

These are ten Namas at 100 th level easily rememberable.

1.     Shri Mata. Namam 1

2.     Manipurantar udia, Namam 101

3.     Sadgati Prada, Naman 201

4.     Hrimkari, Namam 301

5.     Vividhakara, Namam 401

6.     Gudanna prita manasa, Namam 501

7.     Darandalita dirghaksi, Nama 601

8.     Desa kak pariechainna, Namam 701

9.     Pusta, Namam 801

10.Nada rupini, Namam 901

The Divine Mother is Lalitha Devi.

C N Nachiappan

Singapore, 20 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.

Shri Lalitha Sahasranamam: Namam 999: Shri Sri Shiva Shaktyai rupini (ōṃ śivaśaktyaikyarūpiṇyai namaḥ)

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. 

 

Shri Lalitha Sahasranamam: Namam 998: Shri Sri Shiva (ōṃ ōṃ śrīśivāyai namaḥ)

The Divine Mother is auspicious and is Divine Shiva.

She functions without any difference with Shiva. Shiva is not different from Shakti. All the glories of Shiva are owned by the Divine Mother. One same thing is celebrated and worshipped as Shiva (male form) and Shakti (female form). Before the gender, the soul takes male or female body; and the devotee prays beyond gender to pray to one Divinity Shiva-Shakti unison in Brahman.

She is the spouse of Shiva and there is no difference between the two of them, Shivan and Shakti are one and the same. They share their bodies in ‘Arthanareswara’ form being as one. She is as auspicious as Shiva.

She is wealthy and auspicious of Shiva. Numerous meanings of the word ‘Sri’ have been given, such as Lakshmi, Sarasvati, good fortune, wealth, victory and auspiciousness. All these meanings can be taken together with Shiva to interpret this Namam.

The Divine Mother is auspicious and is Divine Shiva. 

C N Nachiappan

Singapore, 18 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 

Shri Lalitha Sahasranamam: Namam 997: Shri Srimat Tripura sundari (ōṃ śrīmattripurasundaryai namaḥ)

The Divine Mother is the Maha Tripurasundari Devi.

She is decorating the Tripura. Earth, heaven and netherworld are three Lokas. Humans on earth have higher maturity. Devas are supposed to be living in netherworld. Heaven is in between earth and netherworld.  Earthly people have happiness and sorrow almost equally. In the netherworld, there is more happiness and less sorrow. In heaven there is no sorrow. All three worlds are similar in their planning.

In earth, the comfort levels are there as needed. When we analyze anything on earth, there is beauty. Even the desert full of sand or the new moon day with darkness are all beautiful in their own respects. They are attractive to the human mind. They are divine in nature to be mediated. People with understanding visualize the Divine Mother’s presence everywhere on earth.

The three states of waking, dreaming and sleeping are also called Tripura. In sleep, the devotee lives in Atma Rupam. That is quite like Jada stage. The Divine Mother stays in all these three stages and provides life with beauty and auspiciousness.

Brahma, Vishnu, and Rudra are the Trinity. Tri Murthy’s bodies are also called Tripura. The whole universe is joined together to form Tripura. The Divine Mother is spreading all over the universe in all natural things. She is called Tripurasundari.

 She is the beautiful spouse of Tripura, Shiva. He has the body of

three divinities Brahma, Vishnu, and Rudran. Due to Shiva’s

desire these bodies appeared. In west Brahma, in Centre Vishnu,

and in east Rudran. Brahma has five faces, four arms, lotus

complexion, softness, yellowish Mixed with white colour. Vishnu

has one face, four arms, conch, disc, club and lotus; He is

bluish/black in colour. Rudran has five faces, four White

Heads. The colour of white clouds and bearing the crescent moon

in His Matted hair. Since these bodies came from Shiva, He

became Tripura, according to Kalika Purana. The Divine Mother

is the beautiful spouse of Tripura.

Gross, subtle and casual are three body forms: waking,

dreaming, and sleeping are three stages, and She is the witness to

make them great and beautiful. She is the greatest Empress of

the three Lokas.

Tripura is Shivan and Tripurasundari is His spouse. There are

many Meanings for the word Tripura. They are summarized as

follows: The Trinity of Brahma, Vishnu, and Maheshwara, the

three sacrificial fires (grahapatya, avahaniya and daksina); the

three powers of will, knowledge, and action; the three worlds

(earth, heaven and netherworld); the three Gayatri meter (as it

has three lines to a verge); the three divine worlds of

Kailasa, Vaikuntha, and Satya Loka; the three varnas or castes

(Brahmana, Kshatriya, and Vaisya); the three gunas, and all such

traits are known as Tripura.

Kalika Purana explains Tripura in terms of the Trinity of 

Brahma, Vishnu, and Rudra. “Maheshwara in accordance with

His own will divided His body into three, the head became

Brahma’s body with five faces, four arms and the white 

complexion of the pericarp of the lotus. The middle Portion

became the body of Vishnu, with one face, blue /black colour, 

four arms holding the conch, disc, club, and lotus. The lower

portion became the body of Maheshwara (Rudran) with five 

faces, the colour of white clouds and bearing the crescent moon

in His matted hair. Since Maheshwara transformed Himself into

this Trinity, He is known as Tripura.” Tripurasundari is the 

spouse of that Tripura. She is the Shakti of the Whole Universe.

The Divine Mother is the Maha Tripurasundari Devi.

 

C N Nachiappan

Singapore, 17 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.

Shri Lalitha Sahasranamam: Namam 996: Shri Sri Chakra raja nilaya (ōṃ śrīcakrarājanilayāyai namaḥ)

The Divine Mother abides in Sri Chakram, the king of Chakras.

The Divine Mother sits comfortably in Sri Chakram. The universe is Sri Chakram itself. Sages have drawn an equivalent to a Sri Chakram. We can know about a country with its map. Drawn out Sri Chakram represents the actual universal nature well. Each trikona in Sri Chakram is self-contained. Such trikona form part of bigger Trikona.

Each part of the universe functions well. Their functioning does not interfere with other parts of the universe. In Sri Chakram, circles are contained. Smaller circles are within a bigger circle, and they do not interfere with other parts of Sri Chakram. In a drawn-out Sri Chakram, we do pooja for the Divine Mother in proper way. In universal nature, She is living happily forever. So, there is no need to do proper pooja for nature. The whole universe and nature are the Divine Mother’s forms. The devotees ought to link their prayers towards nature which is happiness, and to avoid sorrows is the prayer towards the Divine Mother.

Nine trikonas are in there in Sri Chakram. Sri Chakram is the best among all Chakrams. The Divine Mother’s abode is Sri Chakram. Shiva-Shakti unified form is Brahman, which is also in Sri Chakra Bindu. Like the soul living in a body, Shivan and Shakti reside in Sri Chakram.

 Sri Chakra represents the union of Shiva and Shakti. With five Shakti Chakra triangles pointing downwards, and four Shiva Chakra triangles pointing upwards, the Sri Chakram is the body of Shiva-Shakti. The King of all Chakras is the abode of Supreme Empress, the Para Shakti.

The Shakti Chakras are namely, Trikona, Ashtakona, Antardasara, Bahirdasara and Caturdasara.

The Shiva Chakras are namely, Bindu, Astadala, Sadasadala and Caturasra.

Sri Chakra is known in many names as Chakraraja, Navayoni Chakra, Tricatvarimsa-t kona (containing forty-three triangles) Viyatchlkra and Matrka Chakram.

The Divine Mother abides in Sri Chakram, the king of Chakras.

 

C N Nachiappan

Singapore, 16 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. 

Shri Lalitha Sahasranamam: Namam 995: Shri Sarvanullanghya sasana (ōṃ sarvānullaṅghaśāsanāyai namaḥ)

The Divine Mother’s commands are not disobeyed by anyone in this universe.

Nobody can disobey or override Her commands. Physical scientists are finding out more things about nature and the universe. To go into airspace was impossible for mankind until recently. Now people are travelling in the open air freely. Nature’s aspect is not different from the Divine Mother’s commands. Mankind can try and modify nature’s forms; yet humans cannot change or modify a small bit his own happiness and or sorrows.

Humans can get more happiness, but they will get sorrows as well. What a human desire is happiness only without any sorrow. Only happiness can be obtained with the Divine Mother’s blessings. He cannot achieve anything beyond the Divine Mother’s scheme of actions. For example, devas thought they had won over auras (evil people) and were celebrating in Indran’s place. Then a magical Murthi appeared before them. Agni Devan went and spoke to that figure very highly of his ability to burn down everything. That figure showed a blade of grass to be burned. Agni’s efforts failed to burn the blade of grass. Then Vayu Devan went and again talked to the figure of his ability to move things with his wind blowing. The grass cannot be moved a bit by him also. Then, Indran himself, went to that magical figure and failed to do anything. That magical figure turned into beautiful the Divine Mother. It said that Brahman and She are the same.

In Brahman we identify two Murtis, but Shakti and Shivan in Brahman are one. To seek to be attached to the Brahman is the best action for the souls. Depending on one’s efforts to reach Brahman, happiness in the current and later births come to him. Without the Divine Mother’s command, one cannot move anything is the interpretation of this Namam. This is also explained in Soundarya Lahari verge twenty-four.

Brahma, Vishnu, and other divinities perform the tasks assigned by the Divine Mother. No one can disobey Her commands. She gives Her commands by Her movements of eyes and eyebrows. But at the same time, due to Her kindness to Her devotees, She never insists on Her commands to Her devotees. She discords the mistakes done by Her devotees. She is Karuna Murthi. That does not mean that Her devotees can disobey Her commands, and they will not experience the punishments from Her. No one can ever disobey Her commands. She is Empress of the Universe, the Ultimate Divinity.

Who can go against the Divine Mother’s commands? From Brahma to lowest insect, all are under Her sway. All the cosmic bodies dance to Her tunes without the slightest deviation.

All living things are like fish caught in a big net; It is just that they do not realize it until that net is hauled ashore. By then, it is too late. We see in the net, smaller fish caught in the mouths of the bigger ones. The big fish swallows the smaller ones without realizing both are caught in the same net! Both end up out of water, on the shore. That is a drama about human life too. Mankind is just like these fishes. If he realizes that he is caught in the net, he can try to slip out and set himself free in the infinite ocean. But only one or two fish in a million manage to slip out of the net. The Divine Mother, though She is unyielding in Her edicts (an official order or proclamation issued by the Divine Mother), will welcome them with Her hands.

Bhaskaracarya recalls Verge twenty-four from Soundarya Lahari in this context. “Brahma creates the world on the Divine Mother’ s command, Vishnu protects it, and Rudra dissolves it. Iswara hides these three divinities within Himself and then hides His own body. And Sadashiva receives your commands issued through quick movements of your eyebrows and gives His approval and blessing to Brahma and others in their tasks”.

Should we discard this as myth or take it to heart as devotion or analyze it according to the rules of knowledge? It can only be decided in the light of one’s own experiences.

The Divine Mother’s commands are not

disobeyed by anyone in this universe.

 

C N Nachiappan

Singapore, 15 October 2022; updated 07 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.  

 

Shri Lalitha Sahasranamam: Namam 994: Shri Abala gopa vidita (ōṃ ābālagōpaviditāyai namaḥ)

The Divine Mother is known well by all, even by children and cowherds.

She is understood by all in this universe including children and cowherds. Micro beings also have intelligence to know the nature around them to get their needs. Those without eyes have long sensing body parts. All levels of beings in the widespread Universe, depending on their needs, have the means to make a successful living. So, for a devotee to adapt with nature is good form of devotion to the Divine Mother, who is Universe Herself. She created the universe.

Good and evil humans are there in the universe. One must work with other people. All forms in this universe we see are of the Divine Mother is the inner meanings of this Namam.

She is known to all. Children without maturity do not understand the divinities; cowherds do not have time to think about divinities. But these groups understand the Divine Mother as Supreme Divinity.

Three murtis Brahma, Vishnu and Rudra are under Sadashivan, who too is known to the young kids. Those who safeguard the world are gopiers, and the Divine Mother is understood by them also.

Young child Kanna with who had played (with gopiers) is Shiva as Pasupathi and Gopala is Krishna. They both are known to children and cowherds. The Divine Mother is in such forms as Pasupathi and Gopala to be understood by all universal beings including children and cowherds.

There is no one from the greatest scholar to the idiot, who does not utter the word “Mother” from time to time. The Divine Mother is none other than their biological mother. The child initially does not know anyone else, yet it will know its own mother. The Divine Mother is known by all.

Bala in this Namam refers to Brahman and Gopa to Sadashivan, thus the Divine Mother as part of the Brahman is known to all including the less knowledgeable to cow herds.

Bala Gopa is also known as Krishna, the Paramatman. To Krishna, who is a manifestation of the Supreme Being, the Divine Mother is none other than His Own Self. Ther is no one who does not know the self-called “I”. The only difference of opinion exists in who this “I” refers to. The meaning of this Namam can be that all from one who knows the” I” to be same as Brahman, the primeval (prime) source of the universe, to one who takes the “I” to mean the Jiva is proud of its gross body. All know the Divine Mother well. She represents knowledge in any form, from gross to the subtle.

Also, Go means knowledge or intelligence. Gopa as a scholar is the one who protects this knowledge. The Divine Mother is known by all, from children to scholars to cowherds. The only difference is in the nature of the knowledge, but that difference is not important. Devi’s Motherly love is equal for all beings in this universe. All souls know Her well.

The Divine Mother is known well by all,

even by children and cowherds.

C N Nachiappan

Singapore, 14 October 2022; Updated 07 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.