Names 351 to 400

(351) Goptri गोप्त्री - Protector. ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 266

(352) Govindarupini गोविन्दरूपिणी - In the form of Vishnu.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 267

(353) Samhaarini संहारिणी - Destroyer for reconstruction.

Samhaara means reducing the universe to atoms or collecting together. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 268 

(354) Rudrarupini रूद्ररूपिणी -  In the form of Mahesh or Rudra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 269

(355) Tirodhaanakari  तिरोधानकरी- Causer of disappearance.
Tirodhaana means complete destruction, i.e., the absorption even of the atoms into Prakriti. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 270

(356) Ishvari ईश्वरी - In the form of Ishvar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 271 

(357) Anugrahadaa अनुग्रहदा  - Conferrer of the blessing of rejuvenation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 273

When after complete annihilation, the universe again assumes the form of the primordial atoms, the process is called Anugraha. This is the function of Sadashiva. Anugraha means blessing. Mother blesses the jivas by creating the universe again and giving a new living for experiences, enjoyment, etc.

(358) Sadaashiva सदाशिवा - In the form of Sadaashiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 272

To recapitulate, the external and the internal manifestations of Mother Mai, which cause bondage and release, and which have corresponding expressions in Tirodhaan and Anugraha respectively, are Ishvari and Sadaashiva, when highest Rajas and highest Satva respectively predominate. It is the sub functioning of Mother as Ishvar that gives rise to the three sub-aspects referred to in the serial numbers 349, 351 and 353, as Srishtikartri, Goptri and Sanhaarini.

(359) Panchakrityaparaayanaa पंचकृत्यपरायणा - Devoted to the five functions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 274
Thus the five functions of Mother are the creation, preservation, destruction, annihilation and causing the reappearance of the universe, which manifest themselves one after another, incessantly.

In the above names, five names are Hers in Her "energy" aspect, five names are Hers as substance. Or say, there are five names as the propeller and five as the actor.

Mother binds the whole universe and holds souls bewildered by the noose of illusion and the strong ropes of " I " and " Mine ". Corresponding to the five functions of the Supreme Power above stated, and individual souls' functions are Illumination ( creation ), affection ( preservation ), dissatisfaction ( destruction ), lamentation ( annihilation ), fructification ( causing reappearance ).

(360) Tattvamayi तत्वमयी - In the form of Tattvas. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 907
Next should be the consideration of Tattvas. Tattvas are numbered differently by different teachers, primarily.
Primarily, we may consider the three Tattvas, viz., Atma Tatva, Shiva Tattva and Vidya Tattva. The imperfect, the perfect and the transformer of imperfect to perfect. She is collectively in the form of these three Tattvas, as well as transcending the three.
For thirty-six Tatvas in detail, the introduction may please be read.
(1) Atmatattva has a preponderance of the element of Shiva merged in maayaa, (2) Vidyaa Tattva has that of Shakti and (3) Shiva Tattva , that of Shiva and Shakti combined. The fourth ( The Turiyaa Tattva ) represents the unification and oneness of these three together. From another view, these three Tattvas represents Sat, Chit and Ananda. From earth upwards, the thirty-six Tattvas including Atma are represented by the Tattva "Sat". Chit is the working Power and Ananda is the transformation of imperfect to perfect and the combination of Shiva and Shakti. It is the shadow of this Ananda which the soul experiences, on attending the desired object or state. Taking the two said sets of the interpretations of the Tatvas, Shivatattva correspondence to Anada because it is blissful, Shaktitattva to Chit because it confers knowledge and power, & Atmatattva to Sat, because it has immortal existence, knowledge -- external and perfection -- reaching destiny.

(361) Tattvamarthasvarupini तत्वमर्थस्वरूपिणी - In the form of the identity of "That and Thou". ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 908
Tat means Shiva, or perfect soul, tvam means, the Atma or imperfect soul. Mother is both Shiva and Jiva, as also the unifier and unification or oneness of both.
(362) Tattvaadhikaa तत्वाधिका - Transcending the Tattvas. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 906
The condition of going beyond the Tattvas is indicated by both Samprajnaata and Asampratjnaata Samadhis, meaning states of blissful unconsciousness. The Asamprajnaata Samadhi arises on being unified with Shiva Tattva. The Samprajnaata Samadhi arises by transcending the Shiva Tattva.
The Asamprajnata Samadhi is slow. The Samprajnata is quick. The slow Samadhi is indicated by the fixity of the eyes and of the body, The quick Samadhi is indicated by laughing, crying, by hair standing erect on their ends, trembling, perspiration, etc.

(363) Shivajnaanapradaayini शिवज्ञानप्रदायिनी  -Bestowing the knowledge about how to be a perfect soul. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 727

(364) Shivashaktyaikarupuni शिवशक्त्यैक्यरूपिणी - The union of Shiva and Shakti. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 999
Her nature is the equal essence of Shiva and Shakti. The Supreme Shakti is one with the Shiva Tattva. Like oil and the oil grain. The Maayaa which is usually described as separate from Brahman is not different from Brahman itself. It is impossible to distinguish the difference. The idea is that Mother is one from whom Shiva with Shakti in his heart and Shakti with Shiva in her heart originate.
The main Shaktis are five and they work as under:
Dhumaavati veils, Bhasvati reveals the Spanda stimulates, the Vibhavi Pervades, the Alhadini nourishes. The Dhumavati Shakti belongs to the earth,Bhasvati to fire, Spanda to air, Vibhavi to ether and Alhadini to water. The whole world is pervaded by and is the working of these Shaktis.

(365) Chetanaarupaa चेतनारूपा  - In the form of consciousness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 417
Shakti is Chaitanya itself. Devotees meditate upon that primaeval Vidya, which is in the form of Chaitanya of all, and which guides their senses.

(366) Chitshaktih चिच्छक्तिः - The power that removes Avidya ignorance and grants right and righteous consciousness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 416 

(367) Jadaatmikaa जडात्मिका - She that is the soul of the objective world. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 419
She is insentient Mother as well.

(368) Jadashaktih जडशक्तिः - She is the energy of the inanimate creation and inanimate things. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 418
Thus both Chaitanya and Jada, sentient and insentient, is She.
An object is and becomes what it is by its own energy. Every object even though inanimate has its own energy and is able to exert a certain influence and produce a certain effect or change.
 The energy is generally dependent on and borrowed from the Chaitanya Shakti in close proximity. As an instance, a mirror has the power of enhancing the practice of concentration through inanimate. 
(369) Kshettraswarupaa क्षेत्रस्वरूपा - With a matter as Her body.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 341
While going through this name, one should seriously think how body limits the soul, which is so often led by the requirements of the body. A body has a certain power over the soul.
One of the greatest subjects of thought is how to bring about the best and correct understanding of the relation and rhythm, between the body and the soul.

(370) Kshetreshi क्षेत्रेशी - The ruler of matter. ललिता सहस्रनाम स्तोत्र, नामक्रमांक 342

(371) Kshetra-kshetrajna-paalini क्षेत्रक्षेत्रज्ञपालिनी - The protector of matter and of the knower of matter. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 343
Kshetra means the matter or the field and Kshetrajna is the knower thereof, i.e., the soul (jiva). This body is called Kshetra, and on who resides therein is called Kshetrajna.

(372)Kshetrapaal-samarchitaa क्षेत्रपालसमर्चिता -Worshipped by Kshetrapaal, the protector of the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 345
It is explained in Hindu Mythology that Kaali, one of the aspects of Mother as the fighter on battle-field killed a demon, but thereafter the fire of  Her wrath was not appeased. Seeing the consternation of the world, Shiva, in order to appease Her anger, assumed the form of crying infant. She suckled the child who drank up the fire of anger along with the breast milk. This child which is that incarnation of Shiva is called Kshetrapaala. Kshetra is also the place where Mother is worshipped. In places where Mother is worshipped, Mother's invisible devotees remain present. Being so very anxious to maintain the continuance of worship and sacredness of the place, they actually pray to Mother for the continuance of the prayer holding and sacredness of the place and practice.

(373) Pancha-koshaantara-sthitaa पंचकोशांतरस्थिता - Residing in the five sheaths. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 428
Corresponding to our bodies there are five sheaths. These Koshas are called Annamaya, Praanamaya, Manomaya, Vijnaanamaya and Aanandamaya. Each is involved in the preceding one. Of this five, the innermost last is the Aanandamaya and with that, Mother is identified. She is the witness and controller of these sheaths.

(374 - 375 - 376 - 377 ) Praanadaa प्राणदा, Praaneshvari प्राणेश्वरी, Praanadaatri प्राणदात्री, Praanarupini प्राणरूपिणी -ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 783, 831, 832, 784
Praana means senses as also the five vital breaths. Mother is the Giver of life, which enables the body to perform its functions. Vivifier of the universe, the Supporter of the breath in therefore of life and Nourisher of senses. Mother is Breath of breaths.

(378) Murtaa मूर्ता - Shapely. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 813

(379) Amurtaa अमूर्ता - Shapeless.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 814

Murtaa is earth, water and fire. Amurtaa means air and ether. The former is so called because it has form, whereas the latter has no form.

Further Murta means the five gross elements mingled with each other; Amurta means the subtle elements which are not mingled with each other.
Again Murta means Universe and Amurta means Brahman. Also, they mean perishable and imperishable respectively.

(380) Avyakta अव्यक्ता - Unimanifest. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 398
Avyakta is the collective form of the three qualities of Sattva, Rajas and Tamas.

(381) Vyaktaavyaktarupini व्यक्ताव्यक्तरूपिणी - In the form of manifested and unmanifested or individual or collective existence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 399
Vyakta, is naturally subject to modifications unlike Avyakta.
Vyakta is perishable. Avyakta is imperishable. Taking Vyktaa to mean the first manifestation, it is Supreme Egoism.

Vyakta, Avyakta and Vyaktaavyakta are three conceptions of Mother for each of the three processes, viz., those of worship, devotion and meditation and they are generally based on the above meanings. If you worship Mother in the universe around, which is Vyakta form, you get happiness. On the other hand, if you worship Mother as the eternal Finalmost Mother, which is the Avyakta form, you get salvation.  If you worship Mother both ways. i.e., at times with form and with attributes and at times without form and without attributes, you get both, i.e. happiness and salvation.
She is manifested ( Vyakta ) to and in those devotees, whose deeds have been ripened and is not manifested (Avyakta), to and in those who have remained themselves bound by the noose of Maayaa and She is Vyaktaavyakta to and in them who have known the whole science of evolution and their own situation and desired the attainment of the finalmost stage, but have not attained it.
On the same lines, Vyakta meditation is the meditation of one's worshippable in the limited and experienced form. Avyakta meditation is focusing on the conception of the universal form and Vyaktaavyakta meditation is the happy combination of concentration on the form delimited to be fully within practicability, but vested with limitlessness and infinity. Krishna as Yashodaa's son is Vyakta, Krishna as Vaasudeva is Avyakta and Krishna as Raadhaa's Beloved is Vyaktaavyakta.

(382) Bahurupaa बहुरूपा  - Of manifold form. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 824 

(383) Vividhaakaaraa विविधाकारा - Of varied multifold forms. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 401
She is formless because She is Supreme, whereas She is many-formed because of Her activity. Though She is of the nature of Para Brahma, ( Finalmost mother ), She is also the agent of all action and activity ( Active Mother ).
The difference between the above two names, is that one refers to innumerable varieties of the same kind, and other to the innumerable kinds, even contradictory and yet there is no incongruency as stated in the next name.

(384) Nirdvaitaa निर्द्वैता - Without duality. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 667

(385) Dvaitvarjitaa द्वैतवर्जिता - Transcending duality. ललिता सहस्रना स्तोत्र, नाम क्रमांक 668
None of the opposite pairs are permanently true, not are they, during the period of their existence, able to exert any permanent influence. Nor can She be permanently conceived as in two parts. She is goodness, Benevolence, Love and Mercy alone. She is all the best and best alone in spite of all seeming evil, because She alone is both opposite parts, both being of Her making and ever creatable and destructible by Her, at Her sweet will and pleasure.

(386) Naamarupavivarjitaa नामरूपविवर्जिता - Transcending name and form. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 300
There are five qualities of the universe, which appear inextricably intertwined in the knot of spirit and matter. These as analysed by great men, are known as 'existence, knowledge, bliss, name and form.'
Everything  Asti (exists), Bhaati (shines, lives), Priya (creates and need joy), Naam (has a name) and Rupa (has a form).

(387) Desha-kaala-pari-chchhinnaa देशकालपरिच्छिन्ना  Unlimited by space and time. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 701
Limited by space, means the absolute non-existence of a thing in a certain place (as when we say,"This is not here"). Limited by time, is similarly explained when we say, "This was not before" or "It will not exist in future." She is also unlimited by the laws of causation. This means that She can manifest Herself or shower Her Grace, in any place and any time. Devotees or preachers or Truth-seers can flourish in any country. There in any case , in any religious world, and in any century. There is no monopoly for the Maiist. Her Grace and manifestation is even above the Law of cause and effect. This means that there is no stereotyped mechanical routine, through which every soul has to pass, in the very same manner and through the very same experiences.

(388) Saakshivarjitaa साक्षीविवर्जिता - Herself unwitnessed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 385
She is not seen by anyone while She sees everyone and everything. There is no witness to the One who is the witness of all things. Says one devotee," There is a mountain behind a straw and none sees the mountain ".

(389) Kritajnaa कृतज्ञा - Witness and judge of actions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 374
"Under Her supreme command the Sun, the  Moon, the God of death, Time and the five elements watch and witness every good and bad actions, thought and desire of all beings".
Kritajnaa may also be taken to mean knower i.e., the Rewarder of every smallest good thought, feeling and action.

(390)  Chidekarasarupini  चिदेकरसरूपिणी - The one ocean of all intelligence brought to a homogeneity.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 364
The idea is this. Consider a lake in which all people put in good and bad things. The lake as a whole, malarious or of decease-removing property, is equally effective to all. Any man who  does a good action or thinks a good thought adds to the permanent lake, and She is the master of all the workings in this lake, and of the universal homogeneous influence of this lake.

(391) Vidyaavidyaarupini विद्याविद्यारूपिणी- In the form of knowledge and ignorance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 402
"One who knows both knowledge and ignorance, crosses over death, by knowing and eliminating ignorance and attains immortality, by attaining and achieving fruits of knowledge."
One must have both negative and positive knowledge and resort to both types of corresponding remedies. The two kinds of knowledge are, one about self-realization and the other about how the delusions and obstructions arise.
Vidyaa and Avidyaa are two forms of Mother, by one man are freed, by the other they are bound.
Mother has three forms, Bhraanti भ्रांती, Vidyaa विद्या and Paraaपरा . The confused knowledge of different objects almost of a delusive nature, is called Bhraanti भ्रांती. Knowledge concerning self and Brahman without ambiguity, are called Vidyaa विद्या and Paraa परा respectively.

(392) Vishvaadhikaa विश्वााधिका- Transcending the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 334
She is beyond universe. This name removes misunderstanding of those who think that God is only imaginary name for all things of universe put together known as "nature". This name is an eye-opener for them who do not go beyond "Mother Nature".

(393) Vishnumaayaa विष्णुमाया - All-pervading love. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 339
Vishnu means all-pervading unlimited by place, time and law of causation, etc. and Maayaa means love. It is in the field of Maayaa, delusion and love, that seeming absurdities have a place.
Mother is the donor of the power of diplomacy and delusion conferred on Vishnu to enable him to conduct and protect the universe. This is an instance glorifying Her name Varadaa, the boon-giver. The most efficient and the most wonderful power that  subjects and conquers everything and everyone is Vishnu's. And it is by way of boon of Her giving. Ishitva (supremacy) and Vashitva (subjugation) are Vishnu's powers or Vaishnavi powers of holding supremacy after subjugation..
In a worldly way, success is achieved by four powers known as Shama शम (conciliatory, co-operative and persuasive power), Daana दान (purchasing power and power of temptations through promised or actual returns),Bheda भेद (powers of dissuading, misinterpreting secret working, planning, plotting and cheating etc.) and Danda दण्ड (power of force and might). 

(394) Kalaatmikaa कलात्मिका -  In the form of kalaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 611
In the waking state, there are four Kalaas कला (phases)namely, rising, thinking , and maintaining continuity and relevancy of mental action. The waking state is said to be the function of Shakti. In the sleeping state, the four Kalaas are death, oblivion,insensibility and sleep abounding with darkness, and these belong to Shiva. In the dreaming state the four Kalaas are desire, confusion, anxiety and recollection of sense objects and these belong to Shiva and Shakti unified. In the Turyaa तुर्या state, the four Kalaas are dispassion, desire of salvation, the mind purified by concentrated meditation (Samadhi समाधी) and determination of reality and unreality; these Kalaas belong to the Final most Mother.

(395) Kalaanidhih कलानिधिः- Reservoir of sciences and art.
Kalaas are also jivaas (souls) who are mere bubbles in the ocean of Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 797

(396) Gambhiraa गंभीरा - Fathomless. Ocean in which devotees are prepared to drown themselves and enjoy swimming ecstasy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 954
She is the great lake of the universe, which is purified or polluted by every good or bad action, thought or desire (vide serial 390) . The whole humanity in this universe resides in, and takes in, the water of this Lake. You are spoiling the great Lake by every bad thought or action or desire and it is the same dirty water that you have to live in and take in.
Gambhiraa is the large tank (Mahahrada) which means the lake in shape of the supreme Divine Mother. Anusandhaana or Meditation means the feeling of being merged in that tank and Anubhava or experience is the happy condition after bath purification. It is the clear manifestation of the Self in its full understanding with reference to the Universe and Mother.

(397) Kshaya-vinnirmuktaa क्षयविनिर्मुक्ता - Free from decay. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 867
" It also means 'exempted from having to leave household for working out salvation ", Taking Kshaya to mean "house" and "Vinirmuktaa" to mean "freed". Those who obtain Mother's Grace can attain salvation, even while living as householders, Houses are often abandoned for the fear of worldly objects by those who desire salvation but salvation is more easily obtain by the devotees of Mother, even while they are in their houses.Mother's Ideal says, "If you desire the supreme abode, do not abandon your own abode." "Remember in your heart the name of Mother, and you are on the way to supreme abode."

One of the most common question is "Whether it is necessary to leave one's family, home , wife and children etc., to attain salvation. The answer is here given. Her devotees are freed from the requirement, It is surely necessary for Hinduism, which prescribe the four Ashrams but it is not so for Mai-ism. Mai-ism views the question universally. If renouncing the world were indispensable Zoroastrians would never get salvation, for with them there is no such institute as of Sanyaasis. The idea which Mai-ism holds on the subject is that your salvation depends on what you are, and not on where you are, in a house or in a forest, or in your own house or another's house.
What is best, is to alternately resort to being within and without the world. Being within, one knows where he is on the spiritual ladder, he is put to test, he gets experience and schooling. Being without, he evolves and awakens his latent powers to meet the temptations and tests while within.It is just like the mungoose-serpent fight. Mongoose is aspiring soul and serpent is worldliness. The serpent and mongoose fight hard within and with the world or serpent. When he gets poisoned by contact, he runs away to his hole where there is some wonderful Herbage (Mother), the smell of which acts as an antidote to all poison. By most perseverant alternate resorting to, within and without, finally he overcomes the worldliness, killing the serpent.

(398) Naishkarmyaa नैष्कर्म्या - Affected by no actions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 900
Mother is neither sinful nor righteous. She is free from the taint of action. Mother is untainted by pain, action and the result of action and mental impression.

Mother is given this name , which literally means actionless for several reasons. (1) She so tactfully manages every smallest detail of the working of the Universe in the sets of ostensible causes and effects, that most of the average men remain in delusion, regarding Her real Finalmost Power behind such ostensible reasons. (2) Mother is actionless for them that consider the supreme working power to be the Law of Action and Reaction and do not believe in any intercession or reserve powers to make exceptions. (3) She is called actionless to evade any imputation regarding the evil and misery, injustice and inequality, partiality and mercilessness. (4) Finally , She is called Actionless because whatever Grace She showers , She sportively and lovingly attributes to anyone of Her most beloved devotees and prompts the society and humanity to believe so, although the devotees are Nimittas (for name's sake only).

True devotees call themselves to be "measures". The donor and the Grace -Showerer is Mother, the recipients are blessed children of Mother, and the measure, the vessel, the temporary container of the Grace, which Mother handles to pass Her Grace are Her self-surrendered devotees.
A devotee king was, on Mother's day (Friday), giving alms worth thousands, to the learned , poor, destitute and needy. For the whole period that he was distributing alms, he kept his head hanging low towards the ground, with tears trickling at intervals. Someone asked "why". The devotee said "Whatever is given is Hers. Whomever it is given  are Hers. Why has Mother ordained such a hard ordeal for me to test, if I get deluded and succumb with the idea of being the giver? Is it not enough for Her to know, that I am not worthy enough for the dust of Her devotees' Lotus Feet on my head.?"

(399) Mithyaa-jagadadhishthaanaa मिथ्याजगदधिष्ठाना- She that serves as basis of the illusory Universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 735
The difference arise in Her just as the mother of pearl is the basis of illusion of there being silver therein.
Indeed Mother alone is all this. All other things exist but not as separate from and independent of Her. Mother alone exist in that sense. Mother alone is all this and there is none and never, any other.
According to Mother's Ideal, the universe is the manifestation of Mother, and the universe is real, because, as the Universe and Mother are not different. Universe is real as Mother is real. If clay is real, the pot is also real. Only thing is that, the difference that is made between the pot and the clay is illusory or unreal. The subtle difference between "does not exist,"  "is unreal" and "is illusory", should minutely noted, as without proper understanding, the meaningless misleading parrot-like jargon has thrown so many aspirants out of gear and overboard.

Take for instance a sugar and a cow toy and a tiger toy, made of sugar. The cow sugar toy gives happy association while the tiger sugar toy gives unhappy association of thoughts to a child. The child grows up and later, neither the cow toy makes him happy, nor the tiger toy unhappy. Does the cow toy of sugar exist or not.? That it does not exist is meaningless, senseless jargon. Put that toy in the boiling water, the water gets sweet. If you put two such toys it will be doubly sweet. The sugar toy or cow toy exists. The cowness and tigerness of the toy also exists, though for the child alone, and although the existence is illusory. The cowness and tigerness has existence for the Mother and confectioner, as well, but it is unreal existence . It is the difference between cowness and tigerness, that is illusory, and not the cow toy or the tiger toy. Further if a cow or tiger had no existence at any time or anywhere, there could not have been any love or fear. The theory viz., that the whole universe is illusory is absurd.
To the person who puts the toy in boiling water, the toy has existence in the shape of the sweetness of the water.
Thus under the Mother's Ideal the universe has existence and every object has an existence. It may not exist tomorrow as that object, but it has an existence in another shape. The most correct method of pronouncing judgement about the existence or  non existence of a thing would therefore be, not by making an arbitrary decision, but by judging everything by its own quality, condition, circumstances and merit. For an infatuated lover like Soordas anxious to meet his beloved, the blackest night does not exist and is broad light day, but to others it is the darkest night. The corpse in the river does not exist, and is a jolly boat purposely kept by the beloved, to enable him to cross the river and the most poisonous serpent hanging from the window, does not exist as a serpent, but is a rope intentionally tied by his beloved to enable him to climb up to her room. What exists for one does not exist for another and vice-versa. The universe does exist for one  so long as he is affected by it. To say that the whole Universe does not exist is absurd. What is illusory or unreal is the appearance of differences and wrong notions , in and about the Universe.
If a definition of different words is reduced to plain ideas and qualifying epithets are used, much of the wasteful word-war would be over; because I feel somehow, no true seer saw the Finalmost Irreducible Form of the Eternal Truth in a contradictory form to that which another true seer saw. The difference lies in the confusion of words, a method of expression, partial vision, meaning attached to words, thought-world and emotion-world arising with speaking or hearing of certain words, points on which to lay, stress etc.
The most familiar illustration of seven blind men describing an elephant differently and even contradictorily is often quoted. But going even beyond that very satisfactorily explanation, if even an ignorant man  describes an elephant as a huge animal who could trample you under his foot in a second , say, if you prick it with a pin, I am sure all the seven blind men will agree with him. The only thing is that he must be the elephant driver, to readily give experience to anyone  who doubts the said description.This means God is the Final Supreme Controlling Beneficent Power , proceeding from Infinite Love, which is God's Finalmost form.
Experience of God and Godliness is as true as any living fact and as universal as the coolness of the moon, which is the very same for anyone  of any clime, colour or age. Experience is same. though expression varies, and going further down, misunderstandings, misinterpretations and word-warfares are innumerable and eternal.
The substance to play with  is the very same, as say a pack of fifty two cards. Each intellectual game originator comes forth to frame his own imaginary rules and introduces or creates a game . Within the players of different games themselves there are quarrellings  but an outsider only says "They are playing cards."

(400) Ekaakini एकाकिनी -One alone. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 665
Mother is one without second. Alone, She creates the worlds, alone She establishes them, alone She consumes the Universe. Hence She is called the One.
'She is one' and 'She is many', (please see the Preface). Though She is one , She is everywhere and cognised as many by limitations.Just as the crystal looks coloured, by the transmission of the different colours, just as one cloud become many retaining the same nature and colour, just as the rain from the sky assumes various tastes and colors according to the soil, just as the one fire takes different shapes, and just as wind is said to be differently odorous, so also Mother is said by the wise to be one and many.
Mother is One alone, to Her devotees as seen in their single-mindedness during their sublime most period of devotion; and Mother is many while they move in the Universe and deals with hundreds of humanity and hundreds of experiences of desires, thoughts, emotions and actions etc.