(751) Abhyaasaatishaya-jnaataa अभ्यासातिशयज्ञाता - Known by immense practice. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 990
The aspirant must have a Guru and obedience to him, he should develop a character, he should broaden the outlook and when he should launch upon the life of immense practice.
The degeneration that has recently set in the spiritual world has been due to a misunderstanding of the meaning of the word Abhyaasa. Almost every man translate it by "Study". Abhyaasa means practice. Thousands are under that misunderstanding. A wrong notion has prevailed for centuries, viz., that you must obtain Jnaana and as soon as you are Jnaanin, you have nothing more to do. Sins do not touch you just as water does not touch the lotus. This misunderstanding has been overpowering and that is because common reason is entirely banished while meditating on religion. Mother's religion states "Knowing is not possessing."Possessing requires exertion, suffering, patience, etc., Knowledge simply enlightens you as to the goal, and the method of attaining the goal, etc. Knowledge is not the end as is wrongly and foolishly understood. Knowing is to enable you to achieve.
Mere knowing does not help you. Having known that there are six enemies, as per, Maai method, you have actually to start on a campaign of controlling and subduing and uprooting them, one after another, by actual practice extending for a certain period, in respect of one after another. The foolish notion is that with the assent to certain beliefs a man advances in spirituality as he advances in age. No !! Nothing is achieved automatically except what you have actually exerted yourself and died for. That is the main teaching of Maai-method.
No Guru, nor even God can enable you to cross even the smallest obstruction unless you yourself will it and exert yourself for it. There is no CHOOMANTAR in the Mother's realm and Mother's Path.
(752) Tamopahaa तमोपहा - Remover of darkness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 361
Tamas means ignorance. They that worship ignorance enter the blind darkness. Darkness and ignorance mean death. Primarily Tamas manifests itself in two ways, (1) not knowing the right thing and knowing the truth as untruth and untruth as truth (2) Deadness, inertia, aversion or any change or activity.
Under deadness comes absence of control over senses and false contentment known as Ashakti or Tushti respectively. Tushti is also a kind of Tamas, and some of its varieties are" All your exertions towards raising religiosity are simply wasteful. Time is unsuitable. God himself does not like. It is the wish of God that in Kaliyuga (iron age) religious work cannot bear fruit."
Under the other head of Tamas comes ignorance, inversion and abuse, the dynamic force being egotism and selfishness. The abuse of God Grace to obtain Siddhis and utilise them to one's fame and easy attainment of all comforts, pleasures and sources of merry-making is the most degenerative abuse. In the case of ignorance the man has no knowledge but in the case of inversion he knows facts and yet acts in the opposite manner. Incapacity and weakness are one thing, over-activity and oppressiveness is another thing and between the two is indecision and oscillation and hypocrisy, etc.
(753) Dhanyaa धन्या - She that blesses Her world-leaving devotee with the mental condition of a Fortunate. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 957
On removing the deadness, ignorance, inversion and desire to abuse Mother's Grace, Mother gradually makes you fortunate and makes you feel fully satisfied that you are exceptionally fortunate beyond all undreamt of expectations.
Dhanya is one of the four kinds of stages of meditation or emotions with thoughts, through which soul rapidly passes on deathbed.
These are known as Artha, Raudra, Dhanya and Shukla.
The first is that kind of meditation which arises through illusion resulting in a desire to possess dominions, pleasures, comforts, recreations, beauties, scents, garlands, jewels, dresses, ornaments etc, making up all luxury, splendour and pleasure.
The second meditation is one in which a dying person remembers how much he had to suffer for the sake of getting these enjoyments, but still is unable to rise above the subduing force of the desire to have enjoyments.
In the case of the third type of meditation Dhanya, one thinks about the future programmes and revises one's lessons, revives in brains all that is best and useful for pure and peaceful divine life , thinks about the causes and effects ,stumblings and divine helps, etc.,thinks of how to still better increase control over senses and how to be compassionate and useful to others, etc.
In the case of the fourth meditation, one thinks of God alone and unity with God entirely forgetting even the existence of senses and their fields of pleasures, etc.
(754) Dharmaadhaaraa धर्माधारा - Supporter of the devotee's religious progress.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 884
(755) Dharmavardhini धर्मवर्धिनी - Increaser of the religious observances.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 959
This Mother generally does by increasing the desire of the devotees to follow the dictates and commandments of one's religion.
(756) Dharmini धर्मिणी - Increaser of religiosity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 958
Religiosity is the essence churned out by observing the religious requirements. Religiosity is the condition of being what a religion is expected to make of its follower.
Now we try to go over different branches of progress in the spiritual line. The majority of the aspirants go to the path of religion with a view to propitiate Mother to help them in fulfilment of their desires. This is the most popular, common and mass method.
(757) Kaamadhuk कामधुक् - The cow of plenty, fulfilling all desires.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 795
(758) Raajyalakshami राज्यलक्ष्मी -Bestower of Royal wealth, the Royal wealth itself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 689
(759) Dhanaadhyakshaa धनाध्यक्षा - Ruler of wealth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 885
(760) Kaamarupini कामरूपिणी -Creator, fulfiller and annihilator of desires. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 796
While getting fulfilment, the aspirants come to learn that the pains that are required to be undergone for obtaining the fulfilment as immense as contrasted with the output and the sequence and that the happiness which was anticipated is not there. They begin to realise that trying to satisfy all desires is a pursuing a mirage. They then come to a higher stage of achieving the condition when desires themselves get few and feeble. They begin to meditate and find that the source which creates, fulfils and annihilates desires is Mother. She is all in all regarding the desires. Thus understanding the truth they finally come to worship Her not for desires but for Her own Grace.
And then a sympathy, a reverential love is born, and She is meditated upon as beauty, delicacy, love, mercy and as the source of happiness, in names as under.
(761) Chandranibhaa चन्द्रनिभा - Tranquilizer as moon. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 592
(762) Naabhyaa-la-vaala-romaali-lataa-phala-kucha-dvayi नाभ्यालवालरोमालिलताफलकुचद्वयी - Her two breasts are the fruits growing on the creeper-like hair which sprang from Her deep navel. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 34
(763) Lakshya-roma-lataa-dhaarataa-samunneya-madhyamaa लक्ष्यरोमलताधारतासमुन्नेयमध्यमा - Her waist in inferrable only from the group of the creeper-like hair. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 35
(764) Kanatkanka-taatankaa कनत्कनकताटंका - Wearing shining gold ear-rings.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 864
(765) Talodari तलोदरी - Slender waist-ed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 847
(766) Kadamba-kusuma-priyaa कदंबकुसुमप्रिया - Fond of Kadamba flowers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 323
(767) Malayaachalvaasini मलयाचलवासिनी Residing in the Malaya mountains ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 458
(768) Nalini नलिनी - Lotus-formed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 460
(769) Divya-gandhaadhyaa दिव्यगन्धाढ्या - Divine, perfume-bodied. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 631
Divyagandha is perfume without the perfume-bearing object. When a yogi advances in his practice or a devotee in his devotion he begins to get perfume without any perfuming odours or material objects. By concentration, a super-relation is established between the organ of smell and the ether.
There are two of many external symptoms by which sometimes devotees and Mother's favourites are recognised by those whom Mother chooses. One thing is that there is divine perfume around them and another thing is that light around them.
In last Easter 1938 when the Founder went to Ahmadabad and was addressing a meeting of devotees for Mother worship, just then he was explaining the terms SUVAASINI सुवासिनी and SUVAASINYARCHANAPREETAA सुवासिन्यर्चनप्रीता such a strong breeze of most attractive perfume was experienced, that sisters began to inquire if any newly arrived ladies had joined them, having returned from a marriage party, in which case there would be the chance of their bringing with them strong scent odours. On inquiry, it was found that such was not the source of the Divine Perfume.
(770) Sindura-tilakaanchitaa सिंदूरतिलकान्चिता - Worshiped by elephant-gaited females.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 632
All that is charming in women proceeds from Mother.
(771) Rambhaadivanditaa रंभादिवंदिता- All that is infatuating and maddening in celestial damsels like Rambhaa, Urvashi and others, who are deputed to break the penance of a Muni, proceeds from Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 741
(772) Paatali-kusuma-priyaa पाटलीकुसुमप्रिया - Fond of Paatali flowers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 773
(773) Mandaar-kusuma-priyaa मन्दारकुसुमप्रिया - Fond of Mandaara flowers.ललिता सहसस्रनाम स्तोत्र, नाम क्रमांक 776
(774) Japaa-pushpa-nibha-akruti जपापुष्पनिभाकृती - She that is as tender and beautiful as the Chinese Rose. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 766
(775) Bandhuka-kusuma-prakhyaa बन्धूककुसुमप्रख्या -Resembling the Bandhuka flower. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 964
(776) Gaanalolupaa गानलोलुपा - Delighting in songs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 857
(777) Manasvini मनस्विनी - Fanciful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 930
(778) Bhaavajnaa भावज्ञा - Knower of thoughts, feelings, love, devotion, meditation and all the
different modifications of head and heart. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 841
(779) Bhava-rogaghni भवरोगघ्नी - Destroyer of earthly existence.
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 842
(780) Svabhaava-madhuraa स्वभावमधुरा - Sweet natured.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 915
(781) Bhakta-haarda-tama-bheda-bhaanumad-bhaanu-santatih
भक्तहार्दतमोभेदभानुमद्भानुसंततिः - Mother is the sunbeam which drives out the darkness of ignorance from the hearts of Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 404
(782) Sarvo-panishad-udghush-taa सर्वोपनिषदुदघुष्टा - Proclaimed by all Upanishads,i.e., main scriptural books. The next more common path is the path of knowledge especially the reading of scriptures and writings by great religious authors.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 852
Upanishads means, " sitting near ". It shows a secret process or gives an understanding that helps to bring the self NEAR to God, who is opposed to duality, destroying ignorance and whatever arises out of ignorance.
(783) Vira-goshti-priyaa वीरगोष्ठीप्रिया - Fond of scriptural talks, disputes, discussions by learned Pandits and Mahaatmaas and Shaastris and their assemblies, provided they are Veeras which means warriors i.e., men of action and heroism of making necessary sacrifices for the sake of their principles and determination to walk in the path of righteousness.
India abounds in scriptural talks in every street and every house, but that talk is not by Veeras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 898
(785) Vipra-priyaa विप्रप्रिया - Vipra is one who has the ancestral heritage of religious instruction and conduct who has purified himself and who has scriptural knowledge ललिता सहस्रनाम स्तोत्र, नाम स्तोत्र, नाम क्रमांक 887
Such a one is very dear to Mother.
(785) Vipra-roopaa विप्ररूपा - Such a Vipra should be revered, protected, helped and maintained by worldly householders, with the understanding, that all sacrifices done for him are as it were for Mother Herself, i.e., as if Mother is being helped through the vipra.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 888
(Please vide serial number 704).
(786) Dakshinaa-dakshinaaraadhyaa दक्षिणादक्षिणाराध्या -Pleased by offerings to foresighted men,
who live a strict religious life, with the goal of spreading divine knowledge amongst people.
This name has several interpretations according to as DAKSHINAA दक्षिणा and ADAKSHINAA अदक्षिणा convey different senses , viz., (a) Right and Left Path worshippers (b) tactful and tactless (c) clever in securing happiness through scriptures ordained and desire-fulfilling religious ceremonial actions (karma-maargis), and through others than those, and (d) capable of giving charities and poor. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 923
(787) Budhaarchitaa बुधार्चिता - Worshiped by wise or the enlightened.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 825
The primary one should be the path of hard toiling, which truth for the Maai-ists cannot be too much emphasized. It is the practice of virtues. Before you go to devotion or knowledge, you must first have a very solid grounding, by actual practice, of self-control.
The first thing is conviction about the Karmic Law.
Just as hidden seeds shoot forth even after many years as soon as there is a small shower, so good and evil actions, thoughts and emotions bring their pleasures and pains, loves and hates, and bear their fruits sweet or sour, without fail.
(788) Kaarya-kaarana-nirmuktaa कार्यकारणनिर्मुक्ता -She that makes Her devotees relieved from the vicious circle of causes and effects.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 862
This idea is above expressed. Not only should there be the conviction but a practice to eliminate all Kaarans (causes). If you have to suffer, consume the suffering without any resistance, i.e., without sowing another seed to brings own misery. This is the hidden meaning of Christ's teaching "Resist not evil". Renounce your claim even to the fruits of good actions, lest while being placed in the position of the enjoyment of meritorious fruits, you invite other unpleasant fruits.
The second lofty thought is that that true love is false which clings to love for selfish sweets of love. This idea has been admirably borne out by Lord Shiva, who is the ideal of renunciation, who resides in burning grounds and whose wealth is ashes.
(789) Vishrinkhalaa विशृंखला - Naked, unfettered.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 862
She that unfetters Her devotees from the cause of bondage. Nakedness is better than even best dressing. Wise devotees always pray to Mother, " Oh Mother! Destroy my bad actions as also good actions. Fetters though of gold are not less strong to bind."
(790) Punyaapunyavivarjitaa पुण्यापुण्यविवर्जिता and Dharmaadharmavivarjitaa धर्माधर्मविवर्जिता (Repeated) -She that creates an inward desire to abandon merit and demerit, as also of righteousness and unrighteousness, i.e., the fruits thereof and the idea of authorship and ownership thereof.
The first named is coined and added, to convey a certain idea similar to the second name which bears the original serial no. 255 and this book serial no. 416.
(791)Virajaa विरजा - Without passion and devoid of Rajas or the passion for activity or sin. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 779
(792) Viraagini विरागिणी - Dispassionate.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 937
Vairaagya is restlessness about pleasures of all kinds. There are different varieties. Some temporary, as in burning places or hospitals or after delivery.Some as a reaction of a great indulgence as after heavy food. Some as result of shuddering picture of the evil consequences, as when a young girl hates being married, having seen some unhappy pairs.
Some have the parrot-like emotional Vairaagya which needs only as occasion and opportunity to disappear.
Some have a Vairaagya as a result of despondency of getting pleasures.
Eliminating, however, all classes, real relishlessness also divides itself into two classes, viz., relishlessness with a feeling of displeasure and hatred towards the other objects of pleasures and relishlessness, with the feeling of total indifference.
The first is Taamas Vairaagya. You run away from pleasures and biting your lips say,"The wicked world."
When you call the world wicked, there is an unconscious feeling of "Unlike myself." The intensity of wickedness you speak of is often proportional to the superhuman idea you have about yourself.
The Saattvik Vairaagya is seen in that you not only renounce all the pleasures but you get relishlessness about yourself enjoying the unique position and being above relishlessness. Then you never speak of wicked and rotten world etc.
(793) Viviktasthaa विविक्तस्था- Abiding in solitude. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 835
The universe is itself by holy. It is made unholy by people. Every ground is holy where no people go. Vivikta may be interpreted to mean the region of righteousness, but the importance of loneliness as most fitted for meditation cannot be underrated.
Society and solitude both should be alternatively utilized. In solitude is the facility for awakening the higher powers. In society, one has the school, the test and the means.
In forests, there are sometimes fights of a deadly serpent and a mongoose. The mungoose beats and the serpent bites. When the serpent's poison becomes unbearable the mungoose runs away to it's resting-hole where it smells some medicine which is the antidote. By alternately fighting with the serpent and regaining powers in solitude, the mungoose finally kills the serpent. Such is Samsara, the serpent of worldliness and the secret of success for the soul-mungoose is the alternate utilization of society and solitude.
Perhaps this illustration is repeated, but it has its appropriate place here and repetition is the secret of success.
The Maai-ist, if a renouncer, says," All earth is mine. Mine by my universal service and mine by universal love." In black forests of man's ignorance, there are poisonous wild trees of lusts, avaricious and anger which have to be uprooted by the practice.No amount of scriptural reading or Bhajans and Kirtans will help you. That uprooting has actually done by squeezing your own comforts and by crushing your lower mind. By extending love to all you make this earth much fairer to live in.
Aspirant on the path of salvation must from the very commencement fore-arm themselves against hard obstructors and tempters on the path. These are 1] egoism 2] doubt and oscillator less. 3] abuse of powers 4] lust 5]pure and misplaced love out of a wrong idea of duty or helplessness of the beloved 6] hate 7] clinging to life or fear of loosing life 8] pride and 9] ignorance etc.
The for-arming and fighting to success should be well practised and not presumed on the ground of being Rishis' and Professors' sons or on the ground that you have never taken meals without a bath.
(794) Trigunaatmikaa त्रिगुणात्मिका - In the form of the three qualities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 763
On a fair mastery, being obtained over the above stated gross forms of feelings, emotions, desires, etc., one should come to the close study of the causes of several emotions and of vices and virtues. Here all diverse effects are reduced to three primary causes, viz. , the three Gunaas- Sattva, Rajas and Tamas. All that we feel, think or act is the result of a particular
mental condition formed as a combination of the three qualities of activity (Rajas); Inaction (Tamas) and Sattva (Equilibrium).
All emotions are so many changes in head and heart. So far as the physical relation of these emotions and the material of the brain stuff are concerned, it has been found by the Hindus that emotions have an intimate relationship with the food you take. Gunas are temperaments or humourous reigning at a particular time overall thoughts, desires and actions resulting in and from a man.
The Sattva quality produces a predisposition for happiness, purity, clearness and true knowledge. Rajas for desires and efforts for attaining them and Tamas for indolence, perversion. disinclination to movement or change and unnatural tendencies. That food has an intimate relationship with thoughts is evident from the effects of intoxicating drugs. Food being pure, the mind remains pure.
Substantial, tasteful, oleaginous food like milk butter, fruits etc. increases the Sattvik quality.
Bitter, acidic, sour, saltish, overhot, pungent, dry and burning foods increase Rajas.
Stale, putrid, stinking, foul, remnant-like, unnatural and changed foods increase Tamas.
Fasts and prohibitions about food have a bearing on these grounds.
The idea about the three qualities and their modifications is expressed in the following names.
Trigunaatmikaa. She that is one with any one of the three qualities as also with their innumerable combinations. She in whom these three are in equilibrium.
(795) Nistraigunyaa निस्त्रैगुण्या - She that is devoid of, as also above the effects, of the three qualities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 789
(796) Trigunaa त्रिगुणा - Basis of the three qualities. Mother is three- fold by sport.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 984
(797) Lopaa-mudra-architaa लोपामुर्द्रार्चिता -Worshiped as by Lopaamudraa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 647
It may be noted that whatever is stated immediately above is more or less for an individual. Either the desultory progress in the ordinary God-fearing usual life, or knowledge or acquisition or practising virtues or trying to regulate mental brain stuff. They all indicate individual efforts and actions.
Next, we come to what is done in home life or family life. Here the sense may be taken to be that of worshipping and progressing in the manner of a respectful high class strictly religious family life, say by observances suggested for the householder's life. Lopaamudraa was, as is often previously stated, the wife of the great Muni Agastya.
This path includes so many methods of making a slow and steady progress. Vows as Navaratri नवरात्र, Satya- Naaraayana सत्यनारायण, Poornimaa Vrata पोर्णिमा व्रत, fasting, daily idol worship, Sandhyaa, temple-going, pilgrimage, charity, saint-service, religious-place-living, Scripture hearing and remembering, supporting Pandits and Shaastris, digging wells, constructing dhamashaalaas, all this come under this head.
(798) Kularupini कुलरूपिणी - The backbone of the religious householder's life. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 897
(799) Priyavrataa प्रियव्रता - Fond of vows. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 770
She is fond of vows, even though to any deity because all deities are Hers.
(800) Pancha-yajna-priyaa पंचयज्ञप्रिया -Fond of five sacrifices.
These are sacrifices performed by way of discharging one's duties to Devaas देव (deities), Pitris पितर (dead ancestors), Brahma ब्रह्म (finalmost God), Bhuta भुत (all elements) and Manushya मनुष्य (human beings).
If Yajna यज्ञ may be taken to mean methods of Yajan यजन worship, the five modes are Abhigaman, अभिगमन i.e., going to Guru (Master), Upaadaan उपादान (receiving instructions), Ijyaa इज्य(worship), Svaadhyaaya स्वाध्याय (repetition of Mantras) and Yoga योग (Meditation). Lalitha sahasranam 946
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