Shri Lalitha Sahasranamam: Namam 865: Shri Lila vigraha dharini (ōṃ lilavigrahadhāriṇyai namaḥ)

The Divine Mother assumes various glorious forms at ease as a matter of sport.

All universal beings are derived from the Divine Mother; they all have Her forms. Earth has about three fourth of it is water. From sea, water moves up in akasha as steam. It takes the forms ice, pond, rivers and pond to reach the sea. For water element taking many forms and reaching back the sea is similar to souls taking many births and reaching back the Divine Mother. For the Divine Mother, the originator of this universe, has many number of forms, from micro being to Brahman.  It is not problem for the Divine Mother to have many forms. She is doing all these as a matter of easy sports. Those who understand this truth, treat all universal forms as the Divine Mother’s forms. They praise the Divine Mother’s many forms. This helps the devotee to mature faster to reach Brahman.

This Namam is an answer to those who would ask, “Does the Divine Mother, who is pure Brahman, need golden ear rings and love play with Kameshvara? These actions by the Divine Mother are only a sport or easy thing for Her. Lila can be thought of divine play, night, beauty, or dark beauty. One needs to focus on the effortless or playful relations between the Absolute (Brahman) and the universe (the Divine Mother)

Humans’ life is never a matter-of- fact thing. If it were it would be uninteresting and dry. Even the heart of Saint Valmiki, the sage rooted in restraint melted, when member of a pair of love birds fell, killed by a hunter’s arrow. Sage Valmiki later produced greatest Epic Ramayana.

A flower blossoms for its pollination. The fragrances, the softness, the dazzling colours, the honey, all these rare fabrications which cover the truth of pollination through blossoming.  Pure sport – the Lila of the Divine Mother, is to cover many of Her forms and activities in supporting Her devotees.

The Divine Mother’s different forms (Vigahas) through incarnations are for this Lila. Yogavasistha says, that the divinity (Vigraha) installed in temple of Padmaraja is called Lila Devi. She is Lilavigrahadharini.

         The Divine Mother assumes various

           forms as a matter of sport. 

C N Nachiappan

Singapore, 07 June 2022; updated 21 August 2025.

 

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

Shri Lalitha Sahasranamam: Namam 864: Shri Kanat kanaka tatanka (ōṃ kanatkanakatāṭaṅkāyai namaḥ)

The Divine Mother wears glittering golden ear ornaments.

Gold’s shining is comparable to Brahman’s. The dirt cannot gather on gold which is shining most of the time. Likewise, Brahman’s shining cannot be hidden. During Parlaya, all universal matters are hidden within the Divine Mother. During our sleep, what we experience Parlya type darkness. Even, such blackness cannot hide the Brahman’s shining. The Divine Mother is shining forever as the Brahman.

The Divine Mother and Kameshvara (Shiva) engage in play with dance and songs as part of their union. The Divine Mother’s golden ear ornaments are shining like a lighting.

It is portrayal of the Divine Mother in her captivating female form, wearing shining golden ear ornaments. In Her cosmic (virat) form, the sun and the moon decorate Her ears. The rising full moon and the setting sun are both golden in colour.

         The Divine Mother wears glittering gold ear ornaments.

C N Nachiappan

Singapore, 06 June 2022; updated 21 August 2025.

 References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

  

Shri Lalitha Sahasranamam: Namam 863: Shri Kama keli tarangita (ōṃ kāmakēlitaraṅgitāyai namaḥ)

The Divine Mother is overflowing with pleasure in the union with Kameshvara (Shiva).

Due to the continuous affectionate loving play (Keli) between Kameshvara and the Divine Mother, the visualizable and non-visualizable (like water waves in a water pond) thought waves are created, within human body. These waves are enjoyable, Kama types.

If one tries to acquire a thing or lifestyle in outside world, it is termed Kama. Due to human desire Kama arises. When it is fulfilled, humans get happiness; when it fails to materialize, humans get sadness. However, with internal happiness, there is no sadness followed. For each soul, overcoming the Kama is the main goal. So once a person does not have Kama and stabilizes with internal happiness, he becomes a full yogin.

Kameshvara’s Kama is equal to internal happiness. A yogin does not desire anything from the universe. All universal beings’ Kama feelings originate from Kameshvara. The Kameshvara, being full of these love plays, do not create any problem for Him. This love plays between Kameshvara, and the Divine Mother is called Keli. This also means as a play due to affectionate love between a male and a female. When there is no wind, we do not have sea waves. Kameshvara’s state is like the sea without waves. Full yogis are also beyond such waves. Kameshvara and the Divine Mother are not under the Kama due to any desire, yet they bring out Kama as a play to create universal beings continuously.

The Divine Mother gives the Kameshvara the non-stop pleasure like waves in the ocean. The Kameshvara is very pleased to see the Divine Mother. Due to that Kameshvara is involved in all kinds of new love games with the Divine Mother.

The Divine Mother is described as overjoyed, as an ocean with rising waves, in union with Kameshvara in the pericarp-chamber of the thousand petalled lotus. The union of Shiva and Shakti has been described as “Maha maithuna”, the great union.

The Divine Mother is overflowing with pleasure

         in the union with Kameshwara (Shiva). 

C N Nachiappan

Singapore, 05 June 2022; updated on 21 August 2025.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar 

Shri Lalitha Sahasranamam: Namam 862: Shri Carya karana nirmukta (ōṃ cartyakaraṇanirmuktāyai namaḥ)

The Divine Mother is free from any bond due to cause and effect.

She is beyond cause and effect. In this world, everything has a cause and effect. The child is born as an effect due to because of its parent’s life. This child, when grown up, becomes the cause for the next generation of children. In this way the universe or the Divine Mother is acting without a beginning and end function.

When human is young, his body structure is to suit the needs by then. As he grows, his body also goes through changes.  However, the soul does not go through changes. It is ever by itself. Cause and effect are due to Maya. The basis of this Maya, the Divine Mother, does not go through any changes. She is there eternally in the same form. This is the truth about the Divine Mother. What is there in the universe is also present in Human body. This is the same for the soul in all maturing stages. The Divine Mother is the basis of Maya, yet She is beyond Maya effects. As Maya creates cause and effect, the Divine Mother, being the basis of Maya, is beyond all these causes and effect. The devotee without focuses on the cause and effect on his body, ought to focus on the Divine Mother or the Brahman. This will be best worship towards the Divine Mother.

From Brahman, three things have originated. Of these, the root is the Divine Mother, who is always the cause of all things happening in this universe. The other two are based on cause and effect. From the mud, the pot is created, The pot is the effect, and the mud is the cause. Likewise, from Mahat tattva, the whole universe is created; for all the things in this universe, the Divine Mother is the cause. She is the cause for all things that originated from Her. Yet She is far beyond all these cause and effect.  She stays away from them. Since She is the Ultimate Cause, the universal things are undergoing the cause-and-effect within them, She, is also not within this cause-and-effect system. Since She is covering the full universe, She, is the cause and effect for all universal things. Since She cannot be cause and effect for Herself, She is not controlled by these. She is free from such cause and effect on Herself.

All living things in this universe are bound by the relation of cause and effect. The Divine Mother is the cause of all. She does not have a cause Herself. If She had a cause, it would be necessary to search for cause, and this chain of search would continue without any end. This state is technically called "Avyavastha" (अव्यवस्था) meaning disorder, chaos, disarray, lawlessness, or a state of confusion. (unsettled).

Carya means the categories of things starting from Mahat (large or great). Karana is the root cause, (see Mulaprakrti, nama 397 with the meaning that She is first cause of the entire universe). The state of freedom from both names means that She is pure Brahman. The Svetasvatara Upanishad (VI.8) makes this clear: “No effect or origin of His is known. There is not seen His equal or superior. His great power is declared (in the Vedas) to be various kinds. His knowledge, strength and action are described as inherent in Him.”

 The Divine Mother is free from any bond due to cause and effect.

C N Nachiappan

Singapore, 04 June 2022; updated 19 August 2025.

 

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

Shri Lalitha Sahasranamam: Namam 861: Shri Kantardha Vigraha (ōṃ kāntārdhavigrahāyai namaḥ)

The Divine Mother holds left half body of Her spouse Shiva in Ardhanarishvara form.

She takes half of Her spouse Shiva’s body as in Ardhanarishvara. Shiva has female part within Him, as He shares His body with the Divine Mother. Purusha tattva and universal tattva join in this unionization. When a child is born, the mother takes care of the child. Through the mother, the child gets to know its father. Father and mother are primer gods for the child. Mother is kinder than the father to the child. Without the mother, the child does not get good growth in life. For the child to grow well, both mother and father play vital roles. In this the first person to help the child is the mother. The Divine Mother has created all universal beings. Her kindness in supporting them is praised much. She is essentially doing all these due to Her affection to Her spouse Shiva. All these glories come to Her.

In the word Kanta, the letter, ka and its next letter is kha. Kha refers to Akasha, which will give a meaning that the Divine Mother has Akasha, as Her half body; Shiva’s one of the names is Bheema; Bheema is Akasha also. This we saw earlier.

Ardhanarishvara is meant here, one, the Divine Mother, who has taken half the body of the spouse or the one, Shiva, who has taken half of the body of His spouse, here the Divine Mother.

Bhaskararaya takes Kanta as indicating the letter Kha (which comes after the letter Ka,) which means heaven. So, the Divine Mother is one who has heaven as part of Her body is also meant by this Namam.

                        The Divine Mother holds left half body of Her

      spouse Shiva in Ardhanarishvara form..

C N Nachiappan

Singapore, 03 June 2022; updated 19 August 2025.

 References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

Shri Lalitha Sahasranamam: Namam 860: Shri Akanta (ōṃ akāntāyai namaḥ)

The Divine Mother ends all sins and sorrows for Her devotees.

She removes sins or papa. The sins due to ignorance committed by living beings are called Akam. The root cause of one’s sorrow is his ignorance. While sleeping, one dreams disproportionately and lands in great sorrow. On awakening, that huge sorrow is not there. He understands the immense sorrow he felt in his dream was his own making. Whenever human deviates from dharma means, he sins ending in sorrow. When he leaves the happy state, he trips into ignorance. The Divine Mother within him, corrects these mistakes and brings him to stable state.

The Divine Mother destroys these two negatives, sins and papa. Kasthakanta is one word split as Kastha and Kanta. See Namam 329 Kanta with the meaning that the Divine Mother is beautiful, ka is Brahman, anta is final.

Aka means sin and sorrow. Sorrows have three types namely, those caused by oneself, those from the physical world, and those from divine forces (See Namam 397: Mula Prakritih, with the meaning that the Divine Mother is the first cause of the entire universe). All varieties of sorrows and sins are destroyed by the Divine Mother.

          The Divine Mother ends all sins and sorrows for Her devotees.

C N Nachiappan

Singapore, 02 June 2022; updated 12 September 2025.

 

 

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

 

Shri Lalitha Sahasranamam: Namam 859: Shri Kastha (ōṃ kāṣṭhāyai namaḥ)

The Divine Mother dwells in the highest state (beyond which there is nothing).

She is the inner meaning of Vedanta. Shiva in eight special forms is shining. “Bheema”, one of Shiva’s names, also refers to Akasha. Bheema’s spouse is Kastha, as mentioned in Puranas is also in the form of the Divine Mother.

Meaning expands exponentially when we logically analysis Akasha. To avoid the confusion, Shri Ramakrishna Paramahamsa provided an example. When we dig in the sand at the riverbed there is water within the hole. We can take that hole water and drink to quench our thrust. The interpretation is that when people are doing the analysis of Akasha or Shiva’s Bheema logically, are confused. These misled arguments are presenting the Vedanta inner meanings as incorrect. However, the spouse of Bheema (Shiva) the Divine Mother is in the inner meanings of the Vedanta, which everyone can realize as truth of Herself.

When we explain the Brahman in simple two words, it will become a Maha Vakiyam or a great saying. Brahma Vidya and Ananda Brahman are great sayings. They give the meaning of the Divine Mother, clearly without any misunderstanding, is Ultimate Happiness. Self, the Brahman can explain its existence as Great Vidya or Knowledge or the Ultimate. To explain all these, as confirmed by Bhaskararaya also, the Divine Mother is as ‘Kastha”. Those who seek to reach the Divine Mother as Kastha will have clear knowledge and pure love.

She is in Kastha form beyond any time restrictions. In one day, the following are the time limits or factors mentioned in ancient documents,

 

1.     Eight yamams are equal to 24 hours.

2.     Six murthangal are equal to one yamam.

3.     Two nadiys equal to one murtham

4.     15 lagus equal to one nadiy

5.     15 Kastha are equal to one lagu

6.     5 Shinangal are equal to one Kastha

7.     3 Neemoshas are equal to one Shinam

8.     3 Lavaingal are equal to one Neemosham

9.     8 Vethangal are equal to one Lavam

10.100 Thristi are equal to one Vedal

Kastha is also a yellow colour tree, its inside is also yellow in colour. People consider this tree as Shiva Shakti form and pray towards this tree.

In Vedanta, Her true Self is mentioned. Shiva’s Bheema form, Akasha’s spouse Kastha, the Divine Mother, is mentioned as directional Devi. This directional Devi has no limiting end points, which are also called Kastha. The meaning is that She, the Divine Mother, is expanding far beyond the limits of the directions and that there is no limit to each direction. When we try to reach the limit, it keeps going further away. Yet it appears like having a limit. The Divine Mother is at such non-reachable level.

Kastha also means dead wood. Again, Shiva is known as Esthanu, meaning tha rather than being a living tree trying to grow. Shiva is like a dead wood. Between Esthanu and Kastha there are no differences in their growth.

Bhaskarararaya quotes from the Suta Samhita, “Whether it be with form or without form, real or unreal, the Supreme Shiva (and the Divine Mother by their unionization as one) is the foundation for all the statements of Vedanta which are the highest state (Parakastha)’. The Sruti also says, “That is Kastha, the Ultimate goal, that is the Supreme way.” (Kata Upanisad l.iii.III)

Kastha is that which spreads everything. Krishna declares in the Gita (X.42), “support this entire universe, pervading at with a single fraction of Myself.” And Linga Purana says that the Divine Mother is Kastha, the spouse of Supreme Shiva, who is in the form of Akasha known as Bheema containing within all living and non-living things.

Also, Kastha is considered as one who stands beyond the ocean of soul’s samsara Sagara.

        .   

 The Divine Mother dwells in the highest state

     (beyond which there is nothing)

 C N Nachiappan

Singapore, 01 June 2022; updated 12 September 2025.

 

 

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

Shri Lalitha Sahasranamam: Namam 858: Shri Kalpana rahita (ōṃ kalpanārahitāyai namaḥ)

The Divine Mother is free from imaginary attributes.

Humans dream. That leads to their own imagination. There are no dreams beyond what one’s mind is capable of thinking. What he can think while being awake is mostly represented in his dreams; from the type of dreams, we can determine one’s thinking activities. So, what one gets while being awake, are his own imaginations. While awake, good-hearted people get good imaginative dreams and thinking. People having good imaginations can better worship the Divine Mother. When the Divine Mother’s worship gets better, one’s bad imagination and thinking get deleted. When one’s thinking is all gone, it is called Kalpana Rahitam; The devotee is ready to merge with the Divine Mother or Brahman. At that stage one’s thinking is without any imagination. Devotees reaching Kalpana Rahita, get better understanding of the Divine Mother’s the true nature. When one’s bad thinking and dreams die down, the universal view disappears from him and only the Divine Mother’s form is visualizable to him.

The Divine Mother is beyond imagination; When one knows a little about a thing, trying to imagine the unknown thing through his mental process is like waves in the ocean. Such an imagination about the Divine Mother will not be correct. The basic need for imaginary thinking is simple understanding of something. This will not work to understand the Divine Mother. So, Kalpana Rahita, the Divine Mother knows every beings’ thinking which are under Her control.

Kalpa is time based until Pralaya happens. The Divine Mother dissolves the whole universe within Her subtle form. She gives anugraha (support) to those souls absorbed by Her during Pralaya.

Kalpana can mean something in command form. This Namam means that the Divine Mother is unequalled, formless, and not subjected to anyone else’s commands.

Kalpana is also a product of imagination. The waves of soul’s samsara sahara are known as Kalpana as they can be imagined. The Divine Mother is free from those samsara waves, being the Kalpana Rahita.

Kalpana means the time which passes until the dissolution of the universe. This Nama can be interpreted as, “one who does what is beneficial (hita) to human beings (nara) until and during the dissolution of the universe.

The Divine Mother keeps within Her subtle forms, all living beings, in their original forms and after dissolution, restarts recreating everything as the beginning of a new age (kalpa). This cycle continues unabatedly. In Astha Vakra Gita, it is said, “In the definite ocean of consciousness, the waves of living beings arise, beat against each other, play and return naturally to me, the Divine Mother”.

The Divine Mother is free from imaginary attributes.   

C N Nachiappan

Singapore, 31 May 2022; updated 18 August 2025.

 

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar 

Shri Lalitha Sahasranamam: Namam 857: Shri Gana lolupa (ōṃ gānalōlupāyai namaḥ)

The Divine Mother delights in music.

She focusses Her mind on music. The systematically made sound is called music. Birds and humans have such musical abilities. All universal beings are attracted to music. Kannan’s flute music made all universal beings forget themselves. They were attracted to his place of flute music. Music is one form of Lalitha / sixty-four arts; the mind is attracted to music. There are certain types of music leading one to divinity. Music gives happiness to all beings; the Divine Mother always likes them. One can use his good musical skills for the Divine Mother’s worship.

If any music is against devotion, the devotees ought to avoid it. The devotional music is well liked by the Divine Mother; the devotees ought to make full use of music in their prayers to Her.

The Divine Mother liked all kinds of devotional music very much. She has pride (Namam 856: Garvita) on the one hand to be able to produce good music and affection towards music on the other hand (Namam 654: Gambhira).

The musical instruments can be of four types, namely, stringed instruments (tata), drums (anaddha) bound with leather, metallic instruments like cymbals (ghana) and wind instruments like flute (susira, with holes).

The Divine Mother likes vocal music and delights in the music played on all instrument types. She is also fond of two types of songs from Samaveda, namely Sama and Gandharva.

The Divine Mother delights in music.  

C N Nachiappan

Singapore, 30 May 2022; updated 18 August 2025.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar 

Shri Lalitha Sahasranamam: Namam 856: Shri Garvita (ōṃ garvitāyai namaḥ)

The Divine Mother is proud.

Pride comes due to various reasons. Someone thinks that he is born in highest caste; some others are proud of the country they are born in.; some others proud due to their beauty or wealth they have; Some others are proud of their skills or their knowledge; some others are proud due to their high-level job position or their high society association. The Divine Mother is the root cause of all these prides seen in universal beings. She knows the causes of people’s pride in various fields. Understanding that all these various prides are the creation of the Divine Mother is to be fortunate and blessed by Her. She, who created the wider universe, and its beings is proud of Her own creation. Such pride is called Garvita, which is there always. Humans’ pride will be short lived, like a bubble in water. If a devotee gets undue pride, then he ought to surrender to the Divine Mother. Such people are good devotees; they can cultivate and realize the Divine Mother within themselves. To think and be satisfied that a major achievement has happened through the blessings of the Divine Mother is equal to being proud. With such satisfaction without pride, the devotee surrendering to the Divine Mother is appropriate. Through such actions, the devotee matures to reach Brahman.

By creating the universe and later absorbing it within Her during Pralaya, She is proud of Her actions and Her own Self. Each living being’s ‘I’ is said to be the root form of Brahman. She has such high ahankara or proudness. 

Her pride comes from the creation of this universe. “Thou art at act of creation, the creator and myriad or extremely great number of people of things created; Thou, O Lord, art also the material for creation!’ says a poet.

If creation is to take place, the Divine Mother Herself must turn in as creator. This urge for creation is due to parahanta (a Sanskrit philosophical concept meaning "supreme self-awareness" or "Supreme I-ness) the state of Supreme ego.

The Divine Mothe is naturally proud of Her great beauty which enabled Her claim half the body of Shiva ” Poet Kalidasa describes the condition of Shiva, when he sees the exuberant beauty of Parvati Devi, who had come to attend Him during His tapas: “Hara with His composure disturbed a little, as in the case of ocean as the moon begins to rise, let His three eyes roam over Uma Devi’s face and her lips as red as the Bimba fruit.” As said in Kumarasambhava (III.67). Thus, Her indescribable beauty broke Shiva’s tapas and won His attention. The Divine Mother is proud of all Her beauty and Her actions of creating the universe.

The Divine Mother is proud

C N Nachiappan

Singapore, 29 May 2022; updated 18 August 2025.

 

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

 

Shri Lalitha Sahasranamam: Namam 855: Shri Gaganantah stha (ōṃ gaganāntaḥsthāyai namaḥ)

The Divine Mother resides in the ether (open space)

Humans have one limiting structure or body; When humans focus on inside where the Divine Mother is residing within them, their sorrows will reduce. The Divine Mother resides there as Anantha Rupini (Brahman). Humans, using their judgements, create sorrows for them which are meaningless. If humans consider them as meaningful, it is due to the Divine Mother’s grace. The universe or the Divine Mother is widespread; humans are bonded, due to their ignorance, which tends to increase. Humans must remove their bondage in this universe; for that they must pray to the Divine Mother who resides in open space ether. Then surrendering to the Divine Mother is the best means to avoid their sorrows in their life.

She is in the centre of Akasha or ether. What we see outside is one of the elements Akasha. Inside our heart, Chit form Dharsan is there. The Divine Mother created the wider open space Akasha or ether. The Divine Mother is in its centre holding the brightness to its full limit. During Pralaya, Akasha can turn into Ahankara. The Divine Mother is at the end of it.

Here the ‘ether’ refers to space of the heart as Daharakasha; see namam 609 ‘Daharakasha rupini’ with the meaning the Divine Mother is subtle Self in the heart; Dahara means small, and akasha means subtle space. This is pointing to Brahman or the Divine Mother.

The Divine Mother is the consciousness that dwells in elemental ether. She is Supreme Parakasa (bright) Brahman.

She remains even at the time of dissolution (anta) of element ether during Pralaya. Of the five elements, during Pralaya, the earth dissolves in the water first, the water dissolves in fire, the fire dissolves in air and the air in ether. The ether finally dissolves. The Divine Mother remains strong even at those times.

According to Tantrasastra, Gagana stands for the syllable ‘ha’. The consonants ya, va ra and la are known as antastha (in grammar). These five are also the bija syllables representing the five elements.

The Divine Mother resides in the ether (open space)

C N Nachiappan 

Singapore, 28 May 2022; updated 18 August 2025.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

 

Shri Lalitha Sahasranamam: Namam 854: Shri Gambhira (ōṃ gambhīrāyai namaḥ)

The Divine Mother is unfathomable. We are incapable of fully understanding Her.

She cannot be measured as She is limitless. She cannot be fully understood. The universe we see is widespread. The open space within the universe and within us, is expanding. However, when we dig in deeper, it is difficult to measure that depth of the open space. Outside and inside spaces are spreading wide.

Due to the Divine Mother’s Nama recitation, those Namams gain strength. This Gambhira is one such Namam to gain strength when we recite. Those who recite the Divine Mother’s Namams attain Her fast.

She is widely spread; Her form is limitless. We cannot define Her or Her glory. Shiva Shakti (Arthanareswara form) is where we cannot measure the deep depth or limit of the divinity. The bottom of the clear water lake or collection can be seen, but when we go deep inside it, the actual depth cannot be measured; similarly, the Divine Mother’s glories cannot be measured or fully understood.

Gambhira signifies a depth that cannot be described or understood. The Shiva sutra says, “through meditation on the Maharaja or the divinity, one can experience the power of the mantra”. That great depth is to be experienced with the Divine Mother, who is beyond all space and time. She is omnipresent or widely or constantly widespread.

Taking Gambhira to a place of great depth, the scriptures say that worship done in holy waters where the water is deep gives special benefit.

Bhaskararacarya gives the following interpretation. Gan stands for Ganpati, bhi is fear and ra is that which drives out. That means the Divine Mother frees us from the fear of Ganesa and other deities. Various pujas such as Rahupuja and Sanipuja are conducted in the Divine Mother’s presence.

It is practice in Kerala (India), after any yagam or yajna, (a Hindu ritual of sacrifice), Durgha Suthakam is recited a few times to ensure the Divine Mother’s presence was there to witness the offerings made in that yagam.

The Divine Mother is unfathomable, meaning

 we are incapable of fully understanding Her.

C N Nachiappan

Singapore, 27 May 2022; updated 18 August 2025.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

 

Shri Lalitha Sahasranamam: Namam 853: Shri Santyatita kalatmika (ōṃ śāntyatītakalātmikāyai namaḥ)

The Divine Mother transcends or goes beyond the limits of the state of peace.

She is in the Santyatitakala, (kala form) of Akasha’s tattva. Without any sound outside, eternally it is in its own pervading state. Its internal sound is called Santiyatitam. This internal sound of Akasha has two forms; one being identified without any movements and the second being the sound. Likewise, water has a taste for outsiders but within there is no taste. Even though the Akasha has internal sound, it is quiet for the outside world. When four other elements are associated with Akasha, there will be sound from Akasha. The peace and Santyatita sound forms are same, and this sound form is lying far beyond the universe.

Each soul ultimately is merging with Brahman, meaning that it reaches the Santyatita peaceful state; like the rainwater dropping into ocean, the soul on merging with the Brahman, becomes part of it. The Divine Mother is always there in such Santyatita peace and light forms. The Divine Mother is worshipped in these forms. This will lead the soul to merge with Brahman or the Divine Mother.

The Divine Mother is in Akasha’s tattva kala, eternally a peaceful form. Akasha’s kala is called Santyatita. This helps to explain Shiva’s tattva.

Peace or Shanti is the state of evenness of mind, free from anxiety. The state beyond that is total Liberation, can be called Santyatitalkala (the state beyond peace). The Saiva scriptures describe this state of Parinirvana or absolute Liberation as the Divine Mother’s inherent state.

         The Divine Mother goes beyond the limits of peace. 

C N Nachiappan

Singapore, 26 May 2022; updated 15 August 2025.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

Shri Lalitha Sahasranamam: Namam 852: Shri Sarvopanisad udghusta (ōṃ sarvōpaniṣadud ghṣṭāyai namaḥ)

The Divine Mother is celebrated or praised by all Upanishads.

Upanishads are essence and highest part of Vedas. They are hidden in a way from normal use. Vedas are like trees; Upanishads are like their fruits. Vedas or Karma kandams explain the universal structure. Upanishads are Jna kandam or Knowledge based, explain the ways to reach Brahman. Sat is the eternal Brahman. Brahman is also called Chit and Anandaham. The Brahman, the Divine Mother, does the creation, sustaining, destroying, hiding, and liberating actions for the souls. We cannot reach the Brahman using our mind and words. Upanishads are explaining and helping in understanding of Brahman. The Brahman is considered a secret. “For the completed action or thing, I am silent” what is said in Gita. What we cannot say in words, the Upanishads are trying to explain to us. Brahman has many names; the Upanishads explaining the Brahman does not create any difference of opinion about it.

Each book is trying to explain and glorify only one aspect of the Brahman. In all Upanishads explain the Brahman and thereby the Divine Mother’s glory well.

Upanishad that brings the Self (soul) near to Brahman (upa) and destroys ignorance (nissat).

The number of Upanishads is large; thought to be 1180 according to one calculation (1135 according to Bhagavata Purana). Each branch (sakha) of the Vedas is supposed to contain one Upanishad. Rigveda has 21, Yajurveda 109, Samaveda 1000 and Atharvaveda 5 or 50 sakhas, making a total of 1135vor 1180. Most of these are missing or lost now.

Ten Upanishads became known through Shankaracharya’s commentary on them. These ten Upanishads are: Isavasya, kema, katha, prasna, mundaka, mandukya, taittiriya, aitareya, chandogya and Brhadaranyaka. The subject of all Upanishads is the Self or Brahman. Thus, the Divine Mother is the subject proclaimed by all Upanishads.

The Divine Mother is celebrated by all the Upanishads. 

C N Nachiappan

Singapore, 25 May 2022; updated 15 August 2025

 

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar