RE: THIS BOOK ITSELF
During the course of the Mother's worship once. many of the Mother's followers expressed their desire that the Mother's names as given in Lalita Sahasra Nama repeated during worship be explained in the light of the Mai-Doctrine and made available to others for reading, understanding and worshiping Mother with. With a view therefore to making its use possible for a greater number of brothers and sisters, I decided to write out a small pamphlet in English.
On 20th August 1937, I wrote to Revered Shastriji R. Ananth Krishna Shastry, the translator of Lalita Sahasra Nama in English, requesting him to grant me permission to make use of his translation of Lalita Sahasra Nama as a source for my little book. To my greatest surprise he was very kind to me, and with words of great encouragement, granted me permission to make a free use of his book although I had made a clear confession of my reformed views, explained in and the pamphlet of "Theory Principles sent to him and although my views are surely not palatable to orthodox Hindus.
Truly great souls are always great. If the followers of a religion maintain the discrimination of following their really great persons, it would not degenerate.
Here is an extract of the letter from the sweet honey heart dated 30–8—'37.
“I am extremely glad to read your pamphlet and letter in details. As the great commentator of Lalita Sahasra Nama Shree Bhaskerray himself has said in his introduction, while writing his Sahasra Nama Bhashya, the sportive Mother chooses one of Her devotees when she wants to promulgate Her doctrine. Fortunately She has chosen you now for the work. Whenever you like to choose a different reading in the Sahasra Nama, do so by all means when you sit in meditation, Then the change will be sanctified. “Bhakta Karya Samuddyata, ” will become a hallowed name of “Shree Mata,” And similarly any change in the names you make will become hallowed. Mother bless you”.
I remember a story of a son claimed by two Mothers, one real and the other false. The judge having equal proofs on both sides decided that the son be cut asunder in two parts and each part be given to each mother. The false mother readily agreed, but the true Mother wept out saying, “Let him live with her, I renounce my claim, I will be happy seeing him alive.” Thus true lovers of Hinduism are ready to forego their little non-essentials and they greet the Mother's movement, as the great unifying and awakening movement.
In a large meeting held by the Mother's Lodge in Ahmedabad on 14th January 1937 in Hansraj Pragji Hall, Ahmedabad, one of the most orthodox Shastris said, “ True Hindus will join this movement. What was done centuries back, is being repeated now by this movement. Hindus in the times of Shankaracharya had been fully weakened by folds of different sects and sub-sects, some as followers of one deity,
Some as of others. The followers of one deity of Vishnu had so many sects and sub-sects. They never made friends with one another. Shankaracharya brought all of them together and consolidated Hinduism by introducing the Panchayatan worship. Shree Jagad Guru Shankaracharya said, “Why should followers of Vishnu be inimical to the followers of Shiva ? You all as Hindus should worship five deities together, Shiva, Vishnu, Ganesh, Devi and Surya”. Here is almost a similar movement. That work was done by Shiva. Now is the turn of Shakti to consolidate different factions of Hinduism. And is not the bitter experience of Hindus recorded in their scriptures themselves ? Was it not that all the Gods were dethroned by one demon? Shiva, Vishnu and all ? Was it not then that Mother appeared on the scene, and Her first work was to unify them all ? Divided we fall, United we fly.
My greatest thanks are due to Revered Shastriji, who was great enough to rise above little differences of mine with Hinduism and permitted me to use his book as a text-book and to write my notes on Mother's names in the manner suitable to the principles and beliefs of the Mother's Lodge. As the young reader of to-day has a nausea against scriptural quotations and as space is limited for the available amount of money for printing, I have dropped the mention of the authorities. The original Sanskrit and the Shastriji's book is there, if one is very much interested to know the scriptural authorities. It may be taken for granted, that there is no desire on my part for any misappropriation of quotations. Once I proclaim that nothing is mine except mistakes, my fears on that score are lightened. Mine is simply the selection of what is already there, with a few notes here and there to explain the Mother's view-point.
As Mother's Grace would arrange it, Mother heard my prayers when one night, I was extremely despondent and a few devotees were consoling me with • Mother will do everything.” I was thinking of going to Shâstriji in the Christmas if at all it could be made possible. Most surprisingly next day I received intimation from Shastriji that he would grace my cottage with his Shreemati Parvatibai on 15th (October 1937). When Mother with Her thousand hands begins to give, the devotee with his two hands has to pray to stop the pouring of the Grace. I was not ready. I had to pray lest I might have to look blank. The proposal was postponed by Shastriji to 20th. I was still not ready and had to pray. The proposed visit was postponed to 25th. I was able to form my first copy on 28th. On 29th morning Friday, October 1937 Revered Shastriji came to me. What a Satwik Personality! Most orthodoxical and yet having the most tolerant and broadest outlook for others and other things. Rarest Combination ! He went through the whole manuscript and found little objectionable, and I had the satisfaction of getting the manuscript generally approved by “greatest living authority on Sanskrit manuscripts,” who has helped and advised eminent writers in publication of so many religious books.
Main suggestions and statements by Shastriji were as under
(1) He was confirmed in his conclusion. that the writing was fully under the inspiration of Mother and that therefore I should neither diffidently run to others for advice and amendments, nor should I keep all apologizing sentences for illiteracy, etc., as thereby I was discrediting Mother with wrong judgment of selection.
(2) Regarding Vama Marga. What I had done, viz., to fly off tangentially past its discussion was appropriate as "Avoidance is always better than cure".
(3) I should deal to a greater length on the specialty of Mother's meditation from top to toe in contrast to that from toe to top usually,
4) So much detail regarding chakras should be deleted.
I should give the popular rendering as well, whenever I changed the meaning, as far as possible, "lest some shallow-minded readers may misunderstand the departure for ignorance of the subject.”
He further approved my notion that the universe should not be taken as non-existent so long as soul remained susceptible to the effects of the body, mental thoughts, emotions and other beings of the universe, He further found there was nothing wrong in my holding that Blessed Shree Ramakrishna had a special message for Mother-worship and doctrine to give, but that it was either not understood, or not realized, or taken as too premature then.
Finally I discussed with him my idea of grouping the names under different aspects of Mother, and read out to him fifty names describing Mother as beauty. He drew my attention to the very voluminous form that the book in that case would assume, and advised me to do as Mother would command me to do. Lastly he advised me to add a few paras to the Introduction, to enable the reader to get an idea of the Mother's Ideal, and the Mother's Lodge.
My reader will thus see that if at all I shall be able to render any service through this humble work, the credit and merit is due to many high souls. I am simply the roarer of Mother's Grace.
My thanks are also due to Revered Sister Mise ELIZABETH SHARPE, F.P.G.S. F.R.E.S., M.R.A.S., F.B.BR etc., author of The Flame of God, Shiva, Yoga Philosophy, etc., who also gave me much encouragement in her letter dated 17th September 1937.
This revered sister has done excellent work in stopping animal sacrifices and other atrocities in the name of Mother in Kathiawar. That seems to be Her mission. Although it is true that I cannot take up an active programme of that kind and have been working in the field of greater generalisation, it gives me pleasure to say that I have been greatly encouraged by that eminent personage who has a much exalted and unadulterated notion about Mother as mother.
Speaking about Mother's names dealt with in this book when I take up the actual work of dealing with names, I find that there are several currents and under-currents, which I should make my readers acquainted with. Should all the names be included ? Should they be important ones only? The particular reverence that I hold for the intact repetition cannot be set aside. I want to deal with intellectual understanding without diminishing the devotional sanctity. Further, should the relative order be changed? I have found that for the best cumulative effect, displacement may be desirable. For the short leisured, reason-seeking moderner, it is too much to expect that he may go on with repetitions after repetitions of all thousand names. He would be prepared just for a small portion of the whole Mai Sahasra Nama, which he would like to read or repeat Then he wills. Finally, will it not be desirable that all such names as can be universally acceptable should be separated out in a main group? If I were to write out a text-book strictly for a true Mai-ist, nothing beyond such a group can be admissible, All names which are based on Hindu Mythology, e.q., Dakshayajna-Vinashini “Shatterer of Daksha's sacrifice,” may be fully appreciated by the HinduMai-ist but may be Greek and Latin to others. As however, a Mâi-ist is a Hindu as well as what he is by his own religion, there should be no objection to the inclusion of such names.
I am afraid I shall not be able to observe any principle in the selection of names. As I propose at present I will go by the order of the original text, deleting names which are less important or which fall out from the current, emotion or thought.
It would not give the psychological desired effect to put all names together representing one thought as some have strong effect and deep meaning whereas others have nominal effect and nominal meaning.
Like therefore an honest fruit-seller, I will offer the best of the different kinds on demand. Next what is best from what remains, reserving a few select fruits for final thanks-giving to Mother, through Her dearest devotees.
The same running thought or emotion will have again to reappear and rounds may be necessary.
In the end the reader will find that perhaps I have not been able to follow any principle or order. Let Her will be done.
My happiest thought of consolation, however, that if a single name out of these appeals itself to any devotee reader, Mother is merciful enough to liberate him through the repetition of that single one name.
What I therefore decide is to request the readers to make out their own lists of names by referring to their beliefs, inclinations and experiences. This is my usual request which I also made when I published Mâi-Smriti. Remembrance of Mother, in Gujerati, wherein I put in over three hundred names in terms of Mother's dealings with me, each name based on personal experience.
I request my readers to understand that all my efforts are for the golden via media. While I do not advocate the idea of frightening the followers by orthodox religious practitioners with demerit, wrathfulness, loss of efficiency, etc., on their slightest departure from the dead routine, I cannot too much emphasise the most precious inconceivable benefit that a devotee derives on repeating Mother's names over, although without understanding a syllable of it.
It is my experience in case of so many that they have been lifted out of the mud-mire of worldliness, on their following my request to finish hundred repetitions of Mother's thousand names, even though not a letter may be comprehensible. If one realises the reality of Mother, there is absolutely nothing unreasonable about the undreamt-of success.
Keeping doors closed to any reasonable amendment is a deadness, but a greater deadness is there when the swollen head spurns out most delicate emotions and most valuable experiences.
One has to steer his course through the heartless head and the headless heart, through rebelliousness and slavishness, through sordid, intellect and blind faith, if one wishes to make a headway on the spiritual plane. On completion of the thousand names arranged under suitable groups I have added instructions about Mother-worship including extract from Khadga-Mala and the Phala-Shruti, i.e., the weapon-armoury and benefits arising on repetition of these names respectively, to meet the desire of many to make the book more practically useful. The book is proposed to be divided in four parts: Part No. 1 contains the preface. All names are divided into three parts. Part No. 2 containing about 340 names in groups A to M forms an independent part by itself. Part No. 3 contains further names upto about 700 in groups from N to S, and the concluding fourth part contains the remaining names. In almost every case of names, corresponding number of the original serial is given, following the serial numbers of the Shastriji's edition, for easy reference. A few foreign names have crept in and some names have been slightly modified.
I request my readers to prepare their own Menu. Mother is the Merciful Bountiful Giver and they are Her dear deserving Children. I am only a server and a waiter, at a respectful distance.
Although following the advice of most revered people, I do not make humble apologies for the
Mother & Mother's Thousand Names boldness of attempting a work which I ūm least we of undertaking, I cannot remain without saying the I am open to every correction even from a child provided there is constructiveness, sincerity and humility behind the suggestion.
I have often indulged in referring to personal experiences. I presume my readers are above that petty-mindedness which would attribute funny motives. I always insist on every one that comes to me to narrate his own experience. It has a unique value. During narration he sprays out spirituality. An ounce of one's own experience is more than tons of talks about people born centuries before. It has an experimental record value. I have never felt any hesitation to speak about myself, as when I speak of myself I am speaking of Mother's Grace and Glory.
Thanks-Giving
I express my hearty thanks to all that have contributed and will contribute to the spread of Mother's Love that has been described in this Book.
The publication of this book is a part of the Mother's Lodge work, as Mâi-Sahasranama has been the main item of Mother-worship by hundreds of Mai worshipers.
I therefore invite Mai's blessings on all those sisters and brothers, who have helped this work by way of encouraging, financing, propagandising, conducting Mai worship in different Lodges, repeating and writing Mai names ( in figures of crores, from over fifty cities and towns ).
Prominently amongst other sisters, I am thankful
inspiration-giving sisters Sulaksharabehen and Rashmibehen, Appibehen, Kumudbehen and Sheela Devi and to working sisters Manjula behen, Våsumatibehen, Suwasbehen and Lilybehen (in London),
Prominently amongst other brothers, I am thankful to patronising brothers, G. B. Soparkar, A. J. Amin, Dr. Soparkar, Vamanrao Dholakia, Kamalashanker Bhachech and Natwarlal M. Surti; to brunt-bearing brothers, Kaushikram V. Mehta, Keshavlal B. Pandya and Parikshit Raijee, and to enthusiastically working brothers, D. C. Lingham, Sharatchandra Desai, Nanubhai, Ramprasad and Girishchandra Desai (in London), and to heartily sympathising brothers, Peersaheb, Abdul Khader Chistie, T. N. Koppiker, H. B. Bhide and A. S. Mundkur.
Although I have tried to withstand so repeatedly, I cannot finally but yield to the temptation of stating that I am mostly indebted for this work to my life-companion Mrs. Dinvantbai who has sacrificed her happiness of the wedded life and given me every facility, leisure and relief from the routine duty to do what little service Mother has made me to render to Her children.
When that shadowy happiness of my nominally being her husband was snatched away by Mother as She later claimed Her wicked son wholly and solely, that has broken her heart.
Mother be pleased to restore her. Mother grant her peace. Mother give me ample opportunity lepay my gratitude to her, and to all, that have helped the cause of my Māi.
I cannot conclude without referring to the valuable assistance I have received from Bro. VV. Sheogaonker while going through the proofs and to the very sturdy
Pony pair of Mi Chariot", were it not for whose all-along assistance, it would not have been possible for me to bring the Mai-chariot, in broad light publicity, for Mother to bless one and all without reserve or distinction. I mean Mai-devotees, Brothers C. S. Dorevelu and Sundareshaya Mudaliir.
Mal's Grace showering, Mai's will fulfilling and Mai's religious evolutionary forces swiftly speedind this Second edition of Mal Sahasranama in e Reprint in December 1961, alter over 22 years from 1909 above. The mallest seedling of "Universal Mali-s proclaimed with the installation o Mai the Universal Mother of all on Friday Midnight ot 2-9 1902, has reached its abnormal height. Starting with distant spectators, Apprecia tors, Sympathisers, the Mai Grace grain and spark has developed itself in various aspects, forms, stages and intensities Mother's lodges, Mai Mandals, Mai worship Congregation Literary publications, Sisters' sociale Mai Convocations, Mal adherents institutes, Mal Mandirs, Mai Temples et have followed in their natural developing subsequent order, steadily and speedily. From mere Baby-hood Un.versal Malism has advanced apprecia bly and the list under remembrance has Automatically been too great and unwieldy. While therefore I am most heartily thanking and invoking Mai blessings on all, I am hurriedly summing up the list with the mention of the following names of the most prominent persona, of most precious service and devotion to Mai and Maiji.
Mai Shishu Ramankutty Nair, Mal Putri Kunjan Ramankutty Nair, Mai Shishu, U.G. Menon, Mai Putri Tanga U.G Menon, Mai Shishu W. Banailal, Mai Devotee LS. Prasad, Mai Revered Sister Eshwari Devi, Mal Revered Brother A Parthasarathi and Mai Revered Sister Mrs. Rukmini Partha arathi Devotee Raghuram Pai, Mai Putri Sushila Pal, Mai Sister Malathy Raghavan Menon, Mai Devotee Rishi Menon, Mai Putri Malathy Rishi Menon, Mar Revered Brother Achyuta Menon, Mai Sister Sushila P. Balakrishnan Nair, Mai Brother P. Balakrishnan Nair, Mai Sister Vishalakshi Nair, Mai Putri Leela V. P. Nair, Mai Medallist Brother V. P. Nair, I.G.P.), Ma. Reverad Medal But, Brother M. Krishna Menon Ex. IGP), Mai Revered Sister Kartyayini Ainma Pillay, Mai Revered Brother Dr. Raman Pillai, Mal Revered Brother A.C.S. Chari, Mai Revered Sister Maithili Chari, Rev. Holy Swami Venka: tovarananditot Adyar, arogyashram, Ma Devotee Satish Nagar and Govindarajan Pillai, Mal Putri Garg. Satish Nogar, Mel Devotees Sivaram Menon and Bro Mayyiya, Vilaya Motwani, Thackur Sardar Singl, Murthy and Nathu Wai Devotees Bansi Bhai Wadhwani, Nripendra Majumdar. Brendra Malundar. Mal Devotees Bhaskar Menon, Padmanabhan Nair and Raman Menon, Damodaran and Nagarecha. Mal Brother P. Balaram Nair, Mai brothers UN Menon and Madhavan Menon, Mai Sister Phreny Menon and Mai-kids Sarola and Gopinath and Finally P. Balan.
Apologies for forgetting or omitting or space want, the names of any equally service rendering Mal-ists.
MOTHER BLESS ALL.
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