(651) Panchabhooteshi पंचभूतेशी - Ruler of five elements, viz., ether, air, light, water and earth. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 949
(652) Trikhandeshi त्रिखण्डेशी -Ruler of the three divisions of the Panchadashaakshaari Mantra. She, that is pleased by meditation, on the three portions of Her physical form, viz., the visage, central portion and the Lotus Feet. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 983
Trikhanda is also the tenth Mudraa, i.e., finger-figure for meditation, and Trikhandeshi means She, who is propitiated through that particular Mudraa.
(653) Shaaradaaraadhyaa शारदाराध्या - Worshipped by the deity of learning and great souls of learning. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 123
(654) Mahaabhairavapoojitaa महाभैरवपूजिता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 231
Worshipped by great Bhairava, the deity of exertion. This name is suggestive of the triple activity of Mother, as Bha means Bharana or Creation, Ra means Ramana or protection and Va means Vamana or destruction.
(655) Mahaa-chatush-shashti-koti-yogini-gana-sevitaa
महाचतुःषष्टिकोटियोगिनीगणसेविता Served by the great sixty-four crores of bands of yoginis (energy-deities-attendants). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 237
There are eight principal Divinities, expressed by the name of Ashtamurthi. Each one has eight Shaktis. This makes up sixty-four Shaktis and each Shakti has one crore maid-servants known as Yoginis.
(656) Haribrahmendrasevitaa हरिब्रह्मेन्द्रसेविता - Served by Hari, Brahma and Indra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 297
This name is to convey the fact, that those who have known the three deities, without reference to their worship of Mother, have not known what perfection is, and to convey, that one should not expect the final perfection from any other deity, except Mother.
One devotee says,"Oh, Parama Shivaa, why should I be a beggar, and beg from Vishnu, Brahamaa, Shiva, Indra and other beggars who possess dominion given by Thee?
(657) Raajaraajaarchitaa राजराजार्चिता - Worshipped by kings of kings, as Manu. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 305
(658) Taapasaaraadhyaa तापसाराध्या - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 359
Worshipped by ascetics or souls suffering from actual calamities or burning in the triple fire of worldliness. Another meaning is that She is the only worshippable in the midst of the miseries of the world. Taapa means miseries or fires, mainly stated to be three, as explained elsewhere. Saara means essence and Dhyaa means meditation.
(659) Kaam-poojitaa कामपूजिता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 375
Worshipped by Kaama, the deity of cupidity and sexual pleasure and happiness; or She that is worshipped in Kaama Rupa, i.e., the portion in the human body, near the place of happiness, i.e., Mulaadhaara Chakra. In the human body, Mother is supposed to have been mainly centred at four points figuratively named as under :
1. Kaama Rupa Peetha near Mulaadhaara Chakra or place of enjoyment. 2. Odyaana Peetha near the navel, i.e. near Manipura Chakra 3. Purnagiri Peetha near the heart, i.e., near Anaahata Chakra. 4. Jaalandhar Peetha near the throat, i/e., near Vishhuddhi Chakra
(660) Shivaaraadhyaaशिवाराध्या - Worshipped by Shiva. The Brahma Puraan says:"Even Shiva by worshipping Whom, by meditation, by the power of Yoga or union with Whom, becomes the Lord of all Siddhis and becomes half-female." ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 406
(661) Shishta-poojitaa शिष्टपूजिता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 412
Shishta means disciplined and righteous. Shishtas are those who always perfectly control their limbs, eyes, speech, whole body, mind, desires, thoughts, and actions. Those who are desirous of achieving and maintaining this control, worship and propitiate Her.
(662) Dvija-vrinda-nishevitaa द्विजवृंदनिषेविता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 423
She, that is entered into, by hosts of purified and perfected souls. Dvija means souls and birds. As birds fatigued with flight, fold their wings and enter their nests, so the tired Jivas return to Her and are freed from desires and dreamings. Similarly, human beings after the day's fatigue rest in Her lap and confidence. A fortunate few, after having done all that they can, come to the conclusion and realisation, that there is no happiness, except in Her Lotus Feet.
(663) Kaulamaargatatparasevitaa कौलमार्गतत्परसेविता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 441
Worshipped by those, devoted to the Kaula path or worshipped by family members from pedigree to pedigree. "That Devi, who is established by family tradition, should be worshipped in the customary method, laid down from parents to children." It has already been explained before, that a devotee's children, if devotees are much more loved by Mother.
There are three modes in the worship of Mother, viz., Samaya, Mishra and Kaula. The first is the path based on the Vedas and is explained in the five Agams (Shubhagama Panchaka), the five works five of great seers, viz., Shuka, Vashishta and others. Kaulachaar is another mode, and Mishra is a combination of both. The main difference is that, that the Samayins believe in the sameness of Shiva and Shakti and Kaulas worship only the Shakti. The Samayins believe in rousing the Kundalini and it's being worked up in successive stages of Upaasanaa, Tapas and Japa. The Kaulas believe in the worship of Mother and leave it to Mother, to rouse the Kundalini and are satisfied with their lot, without any restrictions about material and temporal and temporary enjoyments. The Vaamaachaaris or Waama Maargis are more or less similar to Kaulas.
(664) Kamalaaksha-nishevitaa कमलाक्षनिशेविता - Worshipped by Vishnu, the deity of protection. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 558
(665) Kataaksha-kinkari-bhoota-kamalaa-koti-nishevitaa कटाक्षकिंकरीभूतकमलाकोटीसेविता Attended by millions of Lakshmis, as maid-servants subdued by Her glances. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 590
(666) Sachaamara-ramaa-vaani-savya-dakshina-sevitaa सचामररमावाणीसव्यदक्षिणसेविता - Attended,
on left and right sides, by Lakshmi and Saraswati, bearing the sacred royal fans. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 614
The goddess of Prosperity and Learning never stay together. Usually learned and godliness-goaled souls are poor, while rich people are rarely learned. Here, however, both stay together.
A Mother's devotee can be rich as also learned.
(667) Gandharva-sevitaa गांधर्वसेविता - Attended by singers of celestial births and celestial songs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 636
(668) Raaja-peetha-niveshita-nijaashritaa राजपीठनिवेषितनिजाश्रिता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 688
She, that has made Her devotees sit on thrones, either as kings or as gurus of kings, and before whom, kings stand hand-folded as servants, anxious to receive commands.
(669) Sanakaadi-samaaraadhyaa सनकादिसमाराध्या - Worshipped by the highest renouncers and meditators, as Sanaka and others. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 726
(670) Maartanda-bhairava-araadhyaa मार्तण्डभैरवाराध्या - Worshipped by the energy of untiring effort, guided by correct and full understanding. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 785
Maartanda Bhairava is the name of the Mother's devotee called Malhaari in Maharashtra. Bhairava means ceaseless effort and Maartand means Sun, who destroy darkness, ignorance and confusion. The idea conveyed is that Mother is attainable by ceaseless effort, with right understanding.
(671) Dhira-samarchitaa धीरसमर्चिता - Adored by the patience-Masters. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 917
This is the further requirement of the aspirant, in addition to the right understanding and ceaseless effort. Patience is the quality of the remaining uninfluenced, and being able to maintain one's equilibrium, in spite of the most humiliating repeated failures, discomforts, happenings of disagreeable nature, miseries and pains etc.
Those that are true devotees have a faith, which enables them to keep up their patience and cheerfulness, to the last. One of them has said;-
"Raise me Mother to the ruler-ship of the whole universe; or throw me in the darkest hell; it is impossible for Thee, to make me severed from my ceaseless effort, to ever remain in the Refuge of Thy Lotus Feet."
(672) Varnaashrama-vidhaayini वर्णाश्रमविधायिनी - Establisher of castes and orders. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 286
The relation of the nature of human being, and the community he belongs to, and the family in which he is born, and the relation of the outlook, inclination and mentality, during the different life stages of the living period, are of Her making.
(673) Punyaapunya-phalapradaa पुण्यापुण्यफलप्रदा - Giver of the fruits of meritorious and unmeritorious actions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 288
The respective results of bad and good actions are to be experienced in several fields. Viz.,1) of pains and pleasures; 2) of ignorance and enlightenment; 3) of disagreeable and agreeable environments; 4) of unrighteousness or righteousness; 5) of repulsiveness and attractivity, etc.some here and some in hell or heaven, hereafter.
A very vexing question is, whether a man is a free being or a bound one. Does he act according to the dictates of his own will and conscience, or that of Mother? If he acts under the prompting of Mother's will, why should be held responsible, and suffer for good or bad actions? Does not the happiness of some and miseries of some, lead to an imputation of partiality and mercilessness on the part of Mother?
The way out of this paradox is this. Do not mix up the two theories. First begin with "You are Master of your own fortune," "Righteousness and unrighteousness depend on the doer." "You suffer for what you have done now or before". During this stage of yourself being the master, when you hear in this country of talks of all shades and opinions, that God does everything, understand it in this sense. "Everyone is able to do what he does, subject to the undoing or prohibition by higher authorities." Under the same electric light, one is stealing valuables from a safe and other is taking out of the purse, for handing it over to a charitable institute Secretary. The thief has succeeded in taking out money and the donor has taken out the purse, both acts being indebted to the electric light. The thief has a serpent bite, and the donor sees before him his son rushing out with a revolver to finish him if he is going to make him a beggar.
Both are free to act in the manner they like and yet there are some higher powers as well. The man does possess his free will, but it is within certain limits and again subject to circumstances, over which he has little control.
After the realisation of the fact, that results are subject to higher control, the next stage for an aspirant should be "Whatever defective, undesirable and undeserved things are done, are done by me; and whatever good is done by me is due to the promptings of the Mother. "
The third stage is "Whatever I do, good or bad, all that I do as prompted by Mother. "
If one has arrived at the third stage by actually wading through varied experiences, by the time he reaches that stage, all evil tendencies and passion have subsided, or even vanished, and it is impossible for him to think or do evil.
If you have honestly reached this stage, when you believe, that everything is done by you on prompting from the Mother, you soon get suspicious about your own wrong thoughts, desires and actions as Mother cannot prompt you to do evil things. Evil suggestions and decisions cannot be but yours.
Suppose that you have begun developing the idea that you are merely an instrument and that therefore you have left off censorship of your thoughts and actions, and further suppose that still, some undesirable actions pass through your hands. In that case, if you are true to your belief, you have no right to question "why" when you suffer. To claim authorship of whatever good passes through your hands and to believe that the promptings of evil actions are from Mother, and to further claim that you should not suffer for them, on the ground that those promptings are from Mother, is simply unreasonable, unjust, foolish and selfish. If your actions are of Her own will, your suffering also is of Her Own Will.
Be either wholly Hers, with cheerful and unconditional surrender to Her divine will, without questioning or hold yourself responsible for whatever happens to you. To reach from the latter inferior stage to the former superior stage; there is an immediate supreme stage of "All good is Hers, All evil is mine."
The former belief is that of Sharnagati or Prapatti. There you should stop thinking, and be prepared to live to enjoy or suffering from Mother's desires. Say to yourself "Thy will be done .""Even this suffering may have a lofty purpose, which Mother alone knows." "Mother will do nothing that is not finally for my welfare." "I am not a true Sharanaagata if I ask why and even if dissatisfied with my lot. On the top of everything be positive and say"My joy is to see Her Divine Will satisfied, and to lay no claim to any concession, exemption or exception, making or raising a complaint of injustice or mercilessness."
Man is bound in the larger circle and free in the smaller circle. He is given a certain field, certain capacities and certain latitudes and limitations. To give capacities that are much beyond what is possible for every human being to utilize, would be a waste and often a source of burden, repentance, dissatisfaction and misery. How to utilize those capacities, how far to use them or allow them to rest or waste, is the matter of the free will of the man.
What playing cards you get, is a matter beyond your control, and yet if you are a good or a bad player, you often win or lose within certain limits.
Given the same circumstances, it is up to the man, to ascend higher or to descend lower. In that sense he is free. In the sense however strongly he may will, it is impossible for him to go beyond certain limitations, he is bound.
It is just like two sons leaving home with the equal amount of capital, but one returning with rich and the other a pauper.
With the same body, means and intellect, you can be busy with worshipping or breaking an idol. You can not do either if light or body fails and yet neither the light nor the body is responsible for your worshipping or breaking the idol.
"What you have" is Hers. "How you use is yours". If you use well, you will be given better "have"s.
(674) Sadaachaara-pravartikaa सदाचारप्रवर्तिका - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 356
While Mother has been simply described as the giver of the results of good or bad actions, She has not been fully described. She is not merely dispensing out justice but more than that, without the erroneously supposed indifference as to the running of the universe, She is also seeing that the whole universe and individuals are finally going towards "good". That is the main policy of the Mai Government of the universe.
If the working principle behind all arrangements is to be stated, it is that Mother wants every soul to realise after varied experiences, that nothing can make the individual happy except returning with self-surrender to Her.
If evil predominates, She sends forth great saints, preachers, Founders and Message-bearers. For them, that are incorrigible by softer means of the said type, there are shocking remedies as well, such as wars, epidemics, floods, earthquakes, volcanoes etc. Universal sins are dealt with universally, national ones nationally, social and individual ones individually.
It would be stunting the natural growth of a child, not to allow it even to stumble, but the final protection is there. Mother is Sadaachaara-pravartikaa, also in the sense, that in most cases whenever you are inclined to do evil, your conscience warns you.
(675) Dosha-varjitaa दोषवर्जिता - Devoid of faults. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 195
The charges of partiality and mercilessness are foolishly imputed out of ignorance. She is not merciless because, even while leaving a long latitude, if matters go entirely worse, She intercedes to restore the equilibrium in favour of "More good, less evil". She is not partial to Her devotees because whoever takes to Her devotion, A or B, gets the same Grace. This epithet is also meant to convey, that whatever evil customs or wrong beliefs may be there, in the name of Her, and about Her, are not from Her.
(676) Duhkha-hantri दु:ख्खहन्त्री ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 191
On the other hand, She is the destroyer of pains and miseries. Especially, the pain caused by worldliness, births and deaths. The complete release from the pain of any kind.
The Dukkha दुःख्ख or pain may roughly in the worldly view be taken as arising from the three sources, viz., (1) Due to visible causes including other beings and even elements; (2) Due to the karma, which means the action-reaction law, omission of one's duties and decisions, by dispensers of justice, etc., and (3) Impurity and sinfulness of the soul.
You are over-proud, lustful, greedy, etc., and therefore, you suffer, you are humbled, insulted, punished, filled with anguish and blotted with failures. This is the first source. Your only son after whose comforts you spent your whole wealth unthoughtfully, and became a beggar, turns faithless or dies. This is the second source. The said two kinds of pains or miseries are known as Bhautik भौतिक and Daivik दैविक, respectively.
The third source is that of the multiplication of miseries, due to perverted notions, crookedness, evil intentions, ignorance and slothfulness of the soul. This is called Atmik आत्मिक.
Sufferings due to Action-Reaction Law, as a corollary to the Re-incarnation theory, as also enjoyments, and therefore the actions, in a word Duhkha दुःख्ख, Sukha सुख, and Karma कर्म are mainly classified as of three types - Kriyamaana क्रीयमाण, Sanchita संचित and Praarabdha प्रारब्ध. Kriyamaana क्रीयमाण means a summary of presents results. Say you insult someone and he slaps you. None of the two actions was destined. You save a child from an accident, and the parents out of gratitude send you a rich present.
Sanchita is the sum total of your assets and liabilities. For every good or bad act of yours, including the smallest thought, word, desire, emotion. etc., there is a reward or punishment. Just as the Central Board of all the different railways, with the deepest concentration, arranges out a programme and a schedule of lines, number of trains, stoppages etc., so that the maximum possible convenience of the whole country be served, etc., so after full consideration, as to how to best cancel the assets and liabilities of each soul, programmes and details of every life are worked out, and each life is, so to say, chalked out in advanced.
Relations of different souls, their dealings, their inclinations to one another, are all so intelligently and comprehensively interwoven, to form the details of each life, that there are three principles mainly secured:- (1) With the minimum number of lives, the maximum work of realising the assets and paying off the liabilities, is done. (2) Every soul is given his free will, within certain limits, and even some success, as a result of his strong will, within certain limits, which are different for different souls and very extremely widely. (3) It is seen that on the whole, every soul as an individual has been progressing and getting better from the point of experience and spiritual enlightenment and has been pitching his tent, nearer home. In details of every life and in the combination of several lives, there are certain relationships, dealings and happenings which must take place as dead certainties. These details are called Praarabdha प्रारब्ध details. Praarabdha प्रारब्ध literally means "begun" and is compared to an arrow discharged, which can not be revoked.
Thus there are certain details, e.g., birth, wife, children, the general outline of the standard of living, financial condition, the relationship of being a creditor and debtor with other souls, natural inclinations, maximum capacities, attainments, general evolution etc.
Once this reincarnation theory is explained and accepted, the next difficulty raised is this:- " If everything is going on and is enforced, as the action-reaction law, what is the use of devotion and Mother's intercession? "
The answer is, that the above law is the standing law. Every Law has, however, exceptions and there are special treatments as well, as also Queen's Mercy, as also kind or severe individual treatment, during punishment. There the devotee is at an extremely great advantage. There is no partiality, as anyone who devotes to Mother has those concessions and considerations.
But the more important subtler facts are, that devotion brings about the intrinsic absolute change in the soul, so very automatically and imperceptibly. A truly religious devotee is so very careful of his actions, that his Kriyamaana automatically ceases. Regarding Sanchita, he forgets all his assets. He renounces his claim to all happiness he is entitled to because he has secured much higher happiness. Change in him often creates a similar noble change in his creditors, as well. Further Mother gives him strong bearing power. Mother gives the steel armour, which defies all bullets discharged on the devotees as required by the Karmic Law. According to Mai-ism, as also Hindu scriptures, even Sanchita is burned away by devotion and what remains is the Praarabdha, which he has to consume out, by actually suffering.
A great devotee was suffering from piles and paralysis. The worshipped attended him and washed his private parts. One day he questioned, " Oh God if you love me so much, why don't you remove the disease itself ?" Lord said," Praarabdha must be consumed out only by actual suffering."
Further, the devotees have the advantage of suitable adjustments, as when sufferings should befall them. In a word, the devotee does not escape his creditors but has a very strong protection and a special treatment. He has the relief of liquidation. He renounces everything and the court takes charges of his assets and liabilities. Still further in the higher type of devotion, the minds which take the cognizance of all sufferings is entirely absent, being absorbed in God and therefore the effect of suffering is least.
Yet still, further, a true devotee of the highest order is psychologically so moulded that he has only one thought and one feeling and he says, "Mother's Will is my will."
One more point. Why should devotees forego their claims to all their assets? Suppose there is quite an extra-ordinary robber who very dexterously stole away some precious ornaments from a Prince's palace. He has suffered, he has passed through rigorous imprisonment and has been wise and is earning his bread by honest labour, in a small village.
Suppose a fire broke out in the village, and the thief, now a thorough gentleman, saved a family and the prince has proclaimed a big prize for whoever comes forth and proves that it was he who saved the family from the fire.
Will he go? Will you go? He shudders at the idea, of having to go to the very same palace and very same prince. He does not want to take any chance, lest the ornament of the palace may tempt him again and all his labour of evolution be again lost. He forgoes the prize. Even if someone said, it was he who saved the family, he would not admit it. To apply this illustration, to be able to have the opportunity of enjoying his dues, he would be placed in the tempting world once more. He may get the prize but there is again the chance of being tempted away and rotting under a rigorous imprisonment.
The relationship of Mother and child is so very sacred and secret, that during their communion, no deity dare peep, much less record what takes place.
Justice demands that a certain crime, say insulting the judge, is punishable with say a hundred lashes. Even a Henry, a prince, has to undergo the punishment, but the prince lashing will be quite different from a dacoit-lashing.
(677) Annadaa अन्नदा - Giver of food. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 669
(678) Vasudaa वसुदा - Giver of wealth. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 670
(679) Rajyadaayini राज्यदायिनी - Bestower of dominion. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 685
(680) Saamraajya-daayini साम्राज्यदायिनी - Bestower of the fortune of being king of kings. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 692
(681) Mahaa-saamraajya-shaalini महासाम्राज्यशालिनी - Resplendent with the widest dominion of dominions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 582
(682) Anarghya-kaivalya-pada-daayini अनर्घ्यकैवल्यपददायिनी - Giver of the abode of priceless salvation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 926
(683) Nirvaana-sukha-daayini निर्वाणसुखदायिनी - Conferring the bliss of Nirvaana (salvation). Nirvaana means deathless-ness and continued experience of indescribable bliss. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 390
(684) Mukti-rupini मुक्तिरूपिणी - She that is Salvation Herself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 737
Salvation is not merely the removal of ignorance or Avidyaa, but in a positive way attaining the condition of ever remaining in one's own bliss. Salvation is therefore in a way, becoming the Absolute Self.
(685) Niraashrayaa निराश्रया - Summarizing, Mother is the Saviour of the hope-lost and Supporter of the support-less. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 147
Saviour of the supportless. Whoever has no sympathizer, supporter or consoler finds the highest Saviour, Supporter, Sympathiser and Solace-giver in Her.
In the reverse sense, She belongs to them alone, i.e., She is fully realised by them alone, who are supportless, i.e., who have gone above the stage of considering anyone else except Mother to be relied upon, and responsible for their well being or well faring.
So long as the devotee has the thinnest thread of hope in anyone else except Herself, She allows the devotee to try it, to teach her or him the lesson, that none but She is hers or his.
Thus Mother is described first as Mother, next as the Controller of all powers, next as the Controller of all boons.
Next is a slight reference to the very general way, how different aspirants are with reference to the evolutionary path.
Some select few progress by the direct desirelessness but as a general rule, almost all by direct desirefulness. She is the elevating force, from the commencement for the select few of the first type, and degrading force in the beginning and then elevating force generally, for almost all of the other type. One way or the other depends upon the plane on which each soul stands when She is pleased to confer Her special Grace. Excepting instances of special Grace, the common rule is, for each soul to be attracted towards temptations and to be wise by experience and to get wiser and wiser. The first classification includes those that get wise by others' experience or by meditation of the miseries resulting from evil, by magnifying what little experience they have. Few are able to start from where they are, but most need backing potentiality, i.e., the energy to forcefully rush ahead, as the reaction of temporary retarding and receding.
The next two names convey this idea.
(686) Lobhanaashini लोभनाशिनी - Destroyer of all temptations, i.e., of weakness, ignorance,etc., which leads to the temptations. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 171
(688) Padmanaabha-sahodari पद्मनाभसहोदरी - Sister of Vishnu. Under the other path which Mother adopts as Bhogini, She is the sister of Vishnu. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 280
The implied meaning is, that She is like Lord Krishna who was full of dodges and prepared to play all games to suit the highest achievement, viz., protection of the righteous and destruction of the unrighteous.
In the usual scriptural sense, Kaali has been described as the Sister of Vishnu and Spouse of Shiva.
(689) Nirapaayaa निरपाया - Without any in-congeniality. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 186
This name goes to suggest that following Her path will never be harmful, even though there be mistakes and misunderstandings. It is like the popular Indian medicines, which may not work with full efficiency, if something is wrong somewhere, but are so constituted as never to be harmful.
(690) Niratyayaa निरत्यया - Intransgressible. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 187
She is intransgressible. In the matter of whatever She desires to do, none can prevent Her or create an obstruction. None can change Her determination and action. In the matter of what She wants others to do, none can transgress Her command.
(691) Mahaarupaa महारूपा ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 212
She has not only multifarious and varied innumerable forms, but most astounding forms as well, which would carry, to anyone, the conviction, that he is not even a grain of dust on the shore of Infinity and Eternity.
She is Raakendu-vadanaa, Ramaa, Kalaalaapaa, Ratirupaa, Ranat-kinkini-mekhalaa, and Ramanalampataa.
(692) Ramaa रमा ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 313
The mother becomes the Ramaa, the Lakshmi, creating a passion for getting and amassing the wealth. The Scriptures say," She appears like a dancer in the forms of Lakshmi, the giver of wealth." She Herself dances less but makes others dance to the extent and in varieties, both beyond imagination.
(693) Raakendu-vadanaa राकेन्दुवदना With the face like the full moon.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 314
(694) Ratirupaa रतिरूपा - In the form of Belovedness or having the irresistible force of belovedness or in the condition of loving Her devotees or being loved by them.ललिता सहस्रनाम स्तोत्र, नाम क्रमामक 315
(695) Ranat-kinkini-mekhalaa रणत्किंकिणिमेखला - She, that causes infatuation through the melodious sound of the tinkling bells of Her girdle. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 312
(696) Kalaalaapaa कलालापा - She, whose most ordinary conversation is tricky and bewitching, and whose speech is enslaving and who has innumerable arts of deceiving and infatuating. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 328
(697) Ramanlamtaa रमणलम्पटा - She, that makes one entirely shameless in the matter of securing and enjoying whatever gives him enjoy-ability and opens out the field for his joy. As stated before, this name explains an aspect as the name Bhogini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 320
(698) Varadaa वरदा or Avaradaa अवरदा- She is the giver of a boon, which one is unable to see through, whether for immediate good or removing invisible immediate evil. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 639
(699) Nitya-triptaa नित्यतृप्ता or Anitya-triptaa अनित्यतृप्ता - Ever contended or ever dis-contended. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 566
Both these words as also "Mati" are so placed in the text, that one can as well read them with the prefix "A" silent as A-Varadaa, A-Nityatriptaa or A-Mati. Both interpretations are acceptable.
In one sense, She is both the elevating and degenerating discriminative faculty and tendency. It is She that is eternal contentedness, as also dis-contentedness. She is the merit-driving or sinfulness-driving intelligence.
This contrast is well expressed in Sapta-Shati सप्तशती, in Adhyaya अध्याय 4, Shloka श्लोक 5 and Adhyaya अध्याय 11 Shloka श्लोक 5. She, that is peace and prosperity in the homes of the sinless and She that is quarrelsomeness and poverty in the homes of the sinful. By Thee, is this universe under an infatuation and a delusion. When Thou arPleased, , Thou are the conferrer of immediate salvation.
Nityatriptaa नित्यतृप्ता may in the field of devotion also mean "ever contended with what little the devotee does or offers." Or on the other hand, Anityatriptaa अनित्यतृप्ता would mean "always discontented in matters of Her most sublime love and love return and companionship with Her devotees."
(700) Dandanitisthaa दण्डनितीस्था - This one word explains the motive underlying the unusual course that Mother takes in some cases, viz., that suggested by such names as A-Varadaa or A-Mati, i.e., giving the boon which would in reality be an immediate evil or giving the sinfulness-driving intelligence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 608
As the proverb goes," For the horse, only a little pull of the bridle is enough , but the ass needs cudgels as it would walk straight only so long as the smarting effect of the cudgel-beating lasts."
She, that establishes Her devotees or makes them firmly seated, in the path of morality and restraint by chastisement, if necessary, and makes them stand like an adamantine rock, ready to suffer any punishment for the sake of their morality and principles.
(601) Akshamaalaadidharaaअक्षमालादिधरा - Wearing a garland of Aksha beads, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 489
(602) Rudhira-samasthitaa रूधिरसंस्थिता Residing in blood. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 490
(603) Kaala-raatraayaadi-shaktoyugha-vritaa कालरात्र्यादिशक्त्यौघवृता Attended by host of Shaktis, Kaalaraatri, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 491
(604) Snigdhodanpriyaa स्निग्धौदनप्रिया - Fond of greasy food. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 492
(605) Mahaa-virendra-varadaa महावीरेन्द्रवरदा Granting boons to great warriors. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 493
The Mahaaviraas are those who are continually drinking the nectar of Mother's Love.
Virendras are those who realise the fourth stage of Turiya.
Mahaavira is Prahlaada, and Indra, the lord of Devas. The Devi-Bhagawat Puraana says, that Indra and Prahlaada after a hard fight for a hundred divine years, reconciled themselves, in the realisation of the Love of Divine Mother, who granted them boons on being pleased with their final reconciliation. This is the spirit which Mother's Lodge holds out. Enemies as soon as they happen to belong to Mother's Universal Religion must become friends.
(606) Raakinyambaa-svarupini राकिण्यम्बास्वरूपिणी - Assuming the form of the Mother Raakini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 494
(607) Vishuddhi-chakra-nilayaa विशुध्दचक्रनिलया -
In the Vishuddhi centre, which is in the cavity of the throat, in the sixteen-petalled lotus, I adore Daakini of the rosy-coloured, armed with club, the sword, the trident, having one face and striking the sinful with terror, presiding over the skin, whose form is surrounded by Amrita and other Shaktis and who is worshipped by warriors. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 475
(608) Aarakta-varnaaआरक्तवर्णा - Rosy-complexioned. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 476
(609) Khatvaangaadi-praharnaa खट्वांगादिप्रहरणा - Armed with the charpai feet, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 478
(610) Trilochanaa त्रिलोचना - Three eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 477
(611) Vadanaika-samanvitaa वदनैकसमन्विता - Possessed of one face. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 479
(612) Paayasaanna-priyaa पायसान्नप्रिया - Fond of milk-product. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 480
(613) Tvaksthaa त्वकस्था - Presiding over skin. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 481
(614) Amritaadi-mahaashakti-samvritaa अमृतातदिमहाशक्तिसंवृता Surrounded by Amritaa and other Shaktis. These are sixteen, beginning in names, with vowels. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 483
(615) Daakinishvari डाकिनीश्वरी - Deity, by name Daakini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 484
(616) Aajnaa-chakraabja-nilayaa आज्ञाचक्राब्जनिलया - Residing over the Ajnaa centre lotus. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 521
There is a two-petalled lotus in the Ajnaa centre, between the eyebrows; there resides the Yogini, called Haakini. Her meditation is: " We meditate on Haakini, residing between the eyebrows, in the two-petalled Bindu lotus, is white coloured, holds the Jnaanamudraa, drum, lotus, Rudraaksha bead and skull and resides in the marrow, is six-faced, is attended by Hamsvati and other Shaktis and does good to all."
(617) Shuklavarnaa शुक्लवर्णा- White coloured. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 522
(618) Shadaananaa षडान्ना - Six faced. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 523
(619) Majjasamsthaa मज्जासंस्था - Presiding over the marrow. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 524
(620) Hamsvati-mukhaya-shakti-samanvitaa हंसवतीमुख्यशक्तिसमन्विता - Attended by Hamsvati and other Shaktis. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 525
The two Shaktis are Hamsavati and Kshamaavati. Two letters Ha and Ksha corresponding respectively.
(621) Haridraannaikrasikaa हरद्रान्नैकरसिका Fond of turmeric-beautified-flavoured food. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 526
This food is popular richest and yet poorest preparation of Hotch-potch.
(622) Haakini-rupa-dhaarini हाकिनीरूपधारिणी - Assuming the form of Haakini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 527
(623) Sahasra-dala-padmasthaa सहस्रदलपद्मस्था - Residing in the thousand-petalled lotus. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 528
In the Brahmarandhra, i.e., in the head, in the thousand-petalled lotus, resides, the Yogini named Yaakini. Her meditation is : "We meditate upon the beneficent Devi, Yaakini, residing in the Moon of the pericarp of the thousand petalled lotus, in the Brahmarandhra (head), who presides over the semen, is armed with all kinds of weapons, has faces on every side , is attended by the host of the Shaktis of letters , from A अ to Ksha क्ष (fifty-one), who is all-coloured , fond of all kinds of food and devoted to Her devotees.
(624) Sarva-varnopa-shobhitaa सर्ववर्णोपशोभिता - Brilliant with all colours. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 529
(625) Sarva-ayudha-dharaaसर्वायुधधरा Armed with all weapons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 530
(626) Shukla-samsthitaa शुक्लसंस्थिता - Presiding over semen. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 531
(627) Sarvato-mukhi सर्वोतोमुखी - Facing every side. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 532
(628) Sarvodana-prita-chitaa सर्वोदनप्रीतचित्ता - Fond of all kinds of food. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 533
(629) Yaakinyambaa-svarupini याकिन्यम्बास्वरूपिणी - Assuming the form of Mother Yaakini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 534
(630) Kula-kundaalayaa कुलकुण्डालया - Residing in the central-most cavity of the most important centre of Mulaadhaara. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 440
JAY MAAI JAY MARKAND MAAI. MOTHER BLESS ALL.
GROUP R
This group contains names, which give a more practical and detailed outlook, about the understanding of Mother, Universe, soul, world, life and living etc.
(631) Vishvamaataa विश्वमाता - She is the Mother of the whole universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 934
(632) Gomaataa गोमाता- ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 605
She is Mother, of whatever appears outside, i.e., Vishva. She is Mother of whatever is felt within, i.e., Indriyaas, as well.She is the Mother of heaven, moon, earth, fire, truth and the evolutionary path, and above all, Mother of the divine cow ( Surabhi), which gives whatever is desired. The word "Go", means all the above , i.e., Indriyas, heaven, moon, earth, fire, truth, faith, path and Divine Cow.
(633) Ishvari ईश्वरी - The Supreme Controller. The highest individuality with the supreme independent inviolable and indisputable mastery, over every one and everything. ललिता सहस्रनाम स्तोत्र, नाम क्रमाक 271
(634) Charaachara-jagannaathaa चराचरजगन्नाथा - Ruler of the animate and inanimate worlds. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 244
(635) Raajni राज्ञी - The supreme Queen.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 306
(636) Vidhaatri विधात्री- The ordainer of one's fate. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 337
It is stated, that on the sixth day after a child is born, this Vidhaatri settles up the main issues of the life and living of the child. What befalls everyone outside one's control is, what is ordained by Vidhaatri. The above function is Her function, as a routine one, but Mother is prayed as Vidhaatri, because She often makes exceptions, and exempts Her devotees from routine operations of the Karmic Law, whenever She so desires.
(637) Paradevataa परदेवता - She is the supreme deity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 369
(638) Vishva-saakshini विश्वसाक्षिणी - She sees and supervises all and everything. ललिता सहस्रनाम स्तो., नाम क्रमांक 334
(639) Kuleshvari कुलेश्वरी- She is the ruler of the family of the triad of Brahma, Vishnu and Mahesh. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 439
(640) Nikhileshvari निखीलेश्वरी - Ruler of all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 569
(641) Deveshi देवेशी - Ruler of deities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 607
(642) Tridasheshvari त्रिदशेश्वरी - Ruler of the three consciousness state of waking, dreaming and sleeping. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 629
(643) Raajraajeshvari राजराजेश्वरी - Ruler of kings of kings. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 648
(644) Sarvatantreshi सर्वतन्त्रेशी - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 724
Ruler of all the success, and master of the secrets of scriptures dealing with the practices and paths of devotion.
(645) Jayatsenaa जयत्सेना - With a victorious and invincible army, for fights of all classes, physical, moral, spiritual etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 788
(646) Bhavachakrapravartini - भवचक्रप्रवर्तिनी ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 843
Mover and Turner of the wheel, of the earthly existence of individuals and of the universe, through birth, growth, decay etc. She is the final disposer as binder or releaser. She turns the angle of vision of some towards material happiness, or of fewest, towards mental and individual happiness, and of some towards Herself and Her glory and sportivity. Bhavachakra means the wheel of worldliness and is stated to be a chakra, being like a whirlpool constantly in a circular motion, with a speed which is swifter than that of the mind.
(647) Vishvagraasaa विश्वग्रासा- ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 890
She to whom the whole universe is just nothing more than a morsel. She is the consumer of the universe. The sinful and the sinless, the Brahmins and the Harijans, the Hindus and the Non-Hindus, in spite of all their tall-talked differences, are not different to Her. All of them are merely the smallest grains of Her morsel, and that is apparent. Neither the sinless nor the Hindu nor the Brahmin nor the bath-and-kitchen religion-observers, have been able to show any greater superiority to others, in the matter of avoiding or postponing or prolonging death. The difference is there, but it should not be so magnified, as will throw you in forgetfulness of many times much higher truths.
(648) Maheshi महेशी -The great Final Disposer. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 932
(649) Vaamakeshi वामकेशी- Mother that gives bliss to the worshippers on the Left Path. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 351
The idea conveyed by both these names is, that it is best to go by the right path, but even if you are drawn to Mother, through the Left Path, you are many times much better than Godless beings, because you will be set right, once you have taken refuge in Her and will be saved.
(650) Vaamkeshvari वामकेश्वरी - The worshipped and the Saviour of the followers of the Left Path or Vaamakas, who are condemned by the people of the Right Path. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 945
(551) Mantrasaaraa मन्त्रसारा - Essence of Mantra is Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 846
(552) Veda-vedyaa वेदवेद्या - Veda means four. "Known by the practice of four life maxims Love,
Service, Devotion and Self-surrender, which are the gates to the Chintaamani palace of Mother." Chintaamani is a gem, which has the power of conferring whatever is desired, as soon as the thought of having a particular desire fulfilled, arises. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 335
(553) Hrimkaari र्हींकारी -The syllable Hrim. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 301
Hrim means shame and kaari, a doer. One who makes you feel ashamed, of what you are and creates humility.
The Maai Beej Mantra is " Aim Hrim Klim Sauhoo, " and in a very simple way means as under. Aim is love and devotion to Mother. Hrim means, Her lifting Her devotees to a stage, when he begins to feel ashamed of his ingratitude to Mother, of his ignorance, of his relation and treatment to others, of his views, and of his crimes, sins, vices, foibles, incapacities, etc., and further raises him to the still higher plane , where his actions and thoughts are up to his ideal. This Grace of being lifted to that higher plane being there, he has an attractivity, which is represented by Klim. Sauhoo is the finishing perfecting final Grace, which does the final act of perfecting the devotee to the finish, on personal appearance and relationship. Aim is Mother. Hrim is Mahaalakshmi, Klim is Mahaakali, and Sauhoo is Mahaadurgaa. By repeating "Aim", one gets the love for and from Mother and disinterested devotion. By "Hrim" he gets all wisdom and knowledge and self-control. By "Klim" he gets attractivity, the power of subjugating others to his will and Siddhis and supernatural powers, etc."Sauhoo" removes all obstructions, destroys all evils and perfects whatever is imperfect.
(554) Hrimati ह्रींमती - Possessor and giver of "Hrim".
Hrim means here that discriminative intellect, which protects you from such acts, thoughts and desires, as you make you feel ashamed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 302
(555) Hridyaa ह्रद्या - Abiding in the heart. Acting as hearty friends, on terms of equality. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 303
Hridyaa means ' She that is in the heart of Her devotees.'
Hridyaa also means delightful to the heart, and therefore She in whose heart, there is a delight due to the constant remembrance of Her devotees.
(556) Bhaanu-mandala-madhyasthaa भानुमण्डलमध्यस्था - Abiding in the midst of the sun's disc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 275
At the time of the two twilights known as Sandhyaa, Mother should be meditated upon and prayed for, with "The golden Mother seen within the sun." Thus:"I bow down to the form, which is in the sun's disc, who is all the scriptures, the supreme one, knowing Whom nothing remains to be known, Who fills the different worlds with Her brilliance, the Cause of the three worlds, known as the Supreme Mother.
(557) Gaayatri गायत्री - Protector of the singer of Her glory.
The popular name Gaayatri is that of Mantra consisting of twenty-four syllables.
The Gaayatri Mantra of Mother is known to few, and its simple repetition, without the requirement of so many other suffixing and prefixing, and distracting rituals burns all sins to ashes. It is Aadyaayai Paramashvaryai Dheemahi Tannah Maai Prachodayaat . We recognise the Finalmost Mother alone, we meditate on Her, as the most Supreme Master of the universe, and pray that She may pull us to Herself. This is Hindu Mother's Aaddyaa Gaayatri- For Mai Gaayatri of Universal Mai-ism, please refer to pathanam.
(558) Vyaahritih व्याह्रतीः - Utterance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 421
Mother is so named because She appears before Her devotees, on hearing the utterance of Her name. Vyaahritih literally may be taken to mean, a calling.
(559) Sandhyaa संध्या - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 422
Sandhyaa means junction, as also meditation and is meant for developing the idea of the non-separate-ness of ourselves, as from one another, all of us being dependent for our very being and very condition of being living, on Mother, who resides in Chaitanya in the sun. Sandhyaa is meditation (Dhyaa) , wholly(San), on Her. Sandhyaaa means the Deity who is to be worshipped at the twilights.
She that is the witness of action and repeatedly reminds the devotee, of the imperceptible reduction of his future life for achieving evolution, is the giver of everything that Her devotees demand, is Sandhyaa. Mythologically Sandhyaa is the mind-born daughter of Brahmaa. " Born from his mind. She is the victorious deity of twilights."
Sandhyaa contains mainly the exercise of Praanaayaam or scientific breathing for an hour when the atmosphere is especially suited for meditation and is pure and is meant to purify nerves. It has always been associated with yoga and health, as a daily exercise for Brahmins, at twilights, to have a better control over mind and body.
(560) Klimkaari क्लींकारी - Giver of the results of the repetition of the syllable "Klim". Klim is Kaama beeja, by repetition of which, one gets attractive or conquer-ring power. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 622
(561) Pushtih पुष्टीः - Nourishment. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 444
(562) Tushtih तुष्टीः - Contentment. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 443
(563) Matih मतीः - Intelligence, of final Decision. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 445
(564) Dhritih धृतीः- Fortitude. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 446
(565) Kaantih कांतीः- Effulgence, radiated through one's presence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 449
Names 562, 564 and 565 appear in Sapta-Shati, where a few names are in the order of the different forms, representing different qualities.
The common verse therein is "That Mother who resides in all beings, as (say) contentment, adoration to Her."
The adoration or prostration is thrice, corresponding to the three Energy Mothers.
(566) Svastimati स्वस्तीमती -Ever true. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 448
Svasti, according to the Ratnakosha, means, "Benediction, benevolence, holiness and auspiciousness."
(567) Svaahaa स्वाहा - Offering-carrier to Deities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 535
(568) Svadhaa स्वधा - Offering - Carrier to dead ancestors. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 536
The words Svaahaa and Svadhaa are used when oblations are offered to deities and dead ancestors, respectively. The words Svaahaa स्वाहा, Sraushad स्रौशद, Vaushat वौषट, Vashat वषट and Svadhaaस्वधा are used before oblations are offered to Devas, to sanctify the offerings, for making them acceptable.
Svaahaa and Svadhaa have other meanings as well. Sva स्व means one's own people and aahaa आहा means to go. Mother is Svaahaa because She goes to and recognises all Her people as Her own, whenever they are in difficulties here or at the mercy of other Deities after death.
Similarly, Sva means one's own people and dhaa means nourishes. "She that protects and nourishes Her own people".
Says one devotee, " Oh Mother! Repeating Thy simple name is more meritorious than repeating the several words prescribed for offering oblations. The hunger of all the hosts of deities and dead ancestors (Devas and Pitris) is fully satisfied on hearing Thy ecstasy-giving name, in case, due to poverty or some unfortunate circumstances, it is not possible to make offerings."
(569 & 570) Shruti श्रृती and Smriti स्मृती - She, that imparts to Her devotees the knowledge, in the form of hearing and recollection. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 539, 540
GROUP Q
Next, we go, to Mother's names used during Mai's worship, while meditating on Her as the Kundalini, while passing through several centres on the spinal cord.
(571) Mulaadhaaraambujaarudhaa मूलाधाराम्बुजारूढा - Ascending the Mulaadhaaraa lotus. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 514
The Yogini called Shaakini, resides in the four-petalled Mulaadhaara Lotus. Her meditation is - "We meditate upon Shaakini, who resides in the four-petalled Mulaadhaara lotus, is five-faced, smoky-coloured, presides over the bones, bears in Her hands the elephant-hook, lotus, book, and Jnaanamudraa (gesture), who is attended by four Shaktis, Varadaa and others , is fond of eating mudga-beans, and is intoxicated with mead."
(572) Panchavaktraa पंचवक्त्रा -Five-faced. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 515
(573) Asthisamsthitaa अस्थिसंस्थिता - Presiding over bones. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 516
(574) Ankushaadi-praharanaa अंकुशादिप्रहरणा - Armed with elephant-hook, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 517
(575) Varadaadi-nishevitaa वरदादिनिषेविता - Attended by Varadaa and other Shaktis. Varadaa means boon-giver. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 518
(576) Mudgaudanaasakta-chitaa मुदगौदनासक्तचित्ता - Fond of Mudga food. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 519
There are four Shaktis, from Varadaa to Sarasvati, with names beginning from Va to Sa. There are four petals, on each petal of which there is one Shakti, their names being in the same alphabetical order, viz., Va, Sha, Shha, Sa on each petal, viz., in the North, East, South and West, respectively.
(577) Saakinyambaasvarupini साकिन्यम्बास्वरूपिणी - Assuming the form of Saakini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 520
(578) Svaadhishthaanaambujagataa स्वाधिष्ठानाम्बुजगता - Residing in the Svaadhishthaana lotus. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 504
The Yogini called Kaakini, resides in the six-petalled Svaadhishthaana lotus; Her meditation is: "We meditate upon Kaakini, who resides in the Svaadhisthaana lotus, is four-faced, and yellow coloured bearing in Her hands the trident, the skull, the noose and abhaya (fearlessness), presiding over fat, attended by Bandini and other Shaktis, and is the giver of desired objects.
(579) Chaturvaktramanoharaa चर्तुवक्त्रमनोहरा - Four faced and Fascinating. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 505
(580) Shulaadyaayudhasampannaa शूलाद्यायुधसंपन्ना - Armed with the trident and other weapons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 506
(581) Peetavarnaa पीतवर्णा- Yellow-coloured. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 507
(582) Atigarvitaa अतिगर्विता- Very proud. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 508
(583) Medonishthaa मेदोनिष्ठा - Presiding over fat. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 509
(584) Madhupritaa मधुप्रीता- Fond of mead. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 510
(585)Bandinyaadisamanvitaa बन्दिन्यादिसमन्विता - Attended by Bandini and others. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 511
These are the six Deities. From Bandini to Lamboshthi, with their names beginning in the same alphabetical order viz. Ba ब, Bha भ, Ma म, Ya य, Ra र, La ल beginning from North, clockwise.
(586) Dadhyannaasakta-hridayaa दध्यन्नासक्तह्रदया- Fond of food mixed with curds. ललिता सहस्रनाम स्तोत्र नाम स्तोत्र ,नाम क्रमांक 512
(587) Kaakinirupadhaarini काकिनीरूपधारिणी - Assuminig the form of Kaakini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 513
(588) Manipuraabjanilayaa मणिपुराब्जनिलया -- Abiding in the Manipuraa Lotus. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 495
Mani-puraa is the ten petalled Lotus in the navel. Her meditation is : " Let us meditate on Laakini, in the ten petalled Lotus of the navel, who is three faced , and red coloured and bears the dart (Shakti) , the thunderbolt, club and abhaya in Her hands, and is attended by Daamari and other Shaktis, presiding over flesh, fond of sweetmeat and doing good to all ".
(589) Vadana-traya-samyuktaa वदनत्रयसंयुक्ता - Three faced.
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 496
(590) Vajraadika-ayudhopetaa वज्राधिकयुधोपेता - Armed with the thunderbolt and other weapons.ललितासहस्रनाम स्तोत्र, नाम क्रमांक 497
(591) Daamaryaadibhiraavritaa डामर्यादिभिरावृता - Attended by Daamari and other Shaktis etc. Da to Pha, 10 letters. ललिता सहस्रनाम स्तो.नाम क्रमांक 498
(592) Raktavarnaa रक्तवर्णा- Red-coloured. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 499
(593) Maamsanisthaa मांसनिष्ठा - Presiding over flesh. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 500
(594) Gudaana-prita- maanasaa गुडान्नप्रीतमानसा - Fond of sweetmeats. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 501
(595) Samasta-bhakta-sukhadaa समस्तभक्तसुखदा - Conferring happiness on all Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 502
(596) Laakinya-ambaa-svarupini लाकिन्यम्बास्वरूपिणी - Assuming the form of Mother Laakini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 503
(597)Anaahataabjanilayaa अनाहताब्जनिलया - Abiding in the Anaahat lotus. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 485
In the heart, in the twelve-petalled lotus, called Anaahat Chakra, the Yogini named Raakini resides. Her meditation is as follows : "We meditate upon Raakini, who is in the twelve-petalled lotus of the heart, having two faces, is black coloured, and bears the disk, the trident, the skull and the drum, in Her hands, who presides over the blood, is attended by Kaalaraatri and other deities, is worshipped by warriors, and is the giver of desired objects.
(598) Shyaamaabhaa श्यामाभा- Black-hued. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 486
(599) Vadanadvayaa वदनद्वया- Two-faced. ललिता सहस्रनाम सहस्रनाम स्तोत्र, नाम क्रमांक 487
(600) Danshtrojvalaa दंष्ट्रोज्वला - With shining tusks. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 488
(501) Daityashamani दैत्यशमनी - Vanquisher of Demons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 696
(502) Daityahantri दैत्यहन्त्री - Killer of Demons.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 599
(503) Raakshasaghni राक्षसघ्नी - Killer of Raakkshasaas. ललिता सहस्रना स्तोत्र, नाम क्रमांक 318
The difference between a Daitya and a Raakshasa is a subtle one. A Daitya or a Raakshsa is one of undivine tendency, but Daitya is so, not out of Ignorance of higher knowledge and occult practices, but out of a hereditary revenge to the Deities, or out of the passion of personal aggrandisement. In fact, Daityas often did much more severe and hard penance than the Devas. Even the art of Sanjivani or life-restoring was known to them. The difference between Deities and Demons can be well expressed by opposite pairs of softness and hardness, moderation and extremity, God in the long run and self in the long run. Mythologically , Demons and Deities are children of the same father but different mothers, viz., Diti and Aditi. They are the manifestations of the same force , but put to contrary uses and spent in contradictory fields of thought, desire and action. Raakshasa is only a species with inherent nature which is just the reverse of godly and divine nature.
(504) Veeraa वीरा - Valorous. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 899
(505) Veeramaataa वीरमात्रा - Mother of warriors.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 836
Veera also means chief among devotees. Veera-Dikshaa is one of the initiations in one of the schools of the old Shaaktaas.
(506) Dheeraa धीरा- Possessor of endurance and power in the battle-field. Dhi धी also means knowledge of non-duality and raa रा means giver. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 916
(507) Swasthaa स्वस्था - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 914
Abiding in Her own Majesty. How is Mother ? She is in Her own majesty as ever, even in the battle field. She is not disturbed or anxious as to the result or agitated due to the arrows from the demons, etc. All these things appearing to others, as a matter for the most terrible consternation, are to Her merely a sport, only of a different nature.
It must not be forgotten that all such names are to be interpreted as indirectly referring to the devotees. Substitute "She whose devotees" for "She" and "Her devotees" for "Her" etc., as suits the context.
(508) Chaturangabaleshvari चतुरंगबलेश्वरी- Ruler of armies.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 691
Chaturanga means army consisting of four kinds of military arrays, viz., infantry, cavalry, elephants and chariots.
(509) Vaarunimadavivhalaa वारूणीमदविव्हला - Perturbed by intoxicating liquor.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 333
This name and similar others are quoted by some followers of Hindu Mother, as a justification for drinking. In Sapta Shati there is a mention of Mother saying to the demon,"Roar and Thunder, you fool, so long as I have not drunk wine."
There are other interpretations that can be given to such references. In this particular name, Vaaruni वारूणी means belonging to the regions of Varuna वरूण, i.e., referring to Adishesha आदिशेष, the thousand-hooded serpent, who supports the world.
Avihvalaa अविव्हला means undisturbed. The name means "She by whose Grace and Devotion, the Adishesha is not fatigued, although crushed with the weight of the sinful world and responsibility of holding it intact, and remaining fully equi-minded.
(510) Pashulokabhayankari पशुलोकभयंकरी - Filling the sinful with fear. The beauty is that the very same Mother, in Her same facial expression and attitude, and at the same moment, looks most charming to Her devotees and most terrible to the sinful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 482
Who is a Pashu ? Pashu literally means an animal. Let the big talk about deep knowledge and no knowledge, go. In the ordinary walk of life, Pashu-ism has been increasing day by day, at least in India. Pashus are there, in best dresses, best speeches, quite in happy and royal conditions. Pashu is, as Mother's Lodge understands, one whose only life ambition is to get maximum pleasure, without any consideration of others and without least consideration, as to how he secures it,who proceeds only a few steps in the path of goodness and righteousness, just when he is in distress and again stops, who has no sense of gratitude or returning any good act, and no visualization of his own level and plane , who does not know the source of his true happiness, and has no foresight as to what will make him happy or unhappy, in the long run. In a word, Pashu is one in whose case, the only prominent note and the king of his feeling and thinking is "My happiness and my comforts and my conveniences and my desires, first."
A Pashu has nothing like duty or a consideration of good or bad, or a consideration for others. He only fears the cudgel. Similarly, a man who acts well, only because of the fear of being scolded , dismissed, starved or punished or being rendered unhappy, on the withdrawal of assistance, sympathy, etc., is a Pashu.
All men, to whom gratefulness and goodness are not known, who live in the satisfaction of senses, and who place their happiness in advance of that of others, and who have no hesitation to secure that happiness by any means, and at the cost of any other people , and therefore whose discriminative senses are blurred, are all so many two legged Pashus.
If man's gratitude to God is also getting less and less, he is similarly a Pashu. Faithlessness to God , guru, parents, husband, master, bread-giver, protector king, donor, patron, benefactor,etc., results mainly from placing one's own happiness above others', and absence of the idea about one's plane, fitness and gratefulness.
Let the class of Pashu-ism, which is largely on the increase, first disappear, and then the Pashu-ism in contrast of Pashupati-ism, i.e., Jiva-condition in contrast of Shiva-condition, be considered.
One well-known aphorism is this :
Eating, sleeping, fear and sexual enjoyment are common to human being and animals. There is one distinction between men and animals , and it is that men have Dharma (Religion).Those without Dharma are really animals. Dharma should be taken to mean Righteousness and Right-understanding in the first place , and thereafter,the technique of an individual religion.
If for your goodness, the other man, equally shows goodness, he is a man. If for one act of your goodness, he shows ten, he is an angel. If for no good act of yours or even if you have badly acted, one does good acts, he is saintly. On the other hand, as a result of more of the goodness of yours, more he sits on your shoulders, he is a Pashu. Those who act well and better, only on being cudgelled, are Pashus. Those who are ungrateful are Mahaa Pashus (big animals), as animals are generally, not so ungrateful as many persons.
Pashus are they, the Summum bonum of whose life and living is wine, wealth and women. The psychology is interesting to know. Jiva or Shiva, Pashu or Pashupati is a soul. The difference is in imperfection or perfection, ignorance or knowledge, desirefulness or desirelessness, etc.
All selves are characterised by three qualities, by existence, knowledge and bliss. The unevolved ignorant and the deluded, in view of their natural characteristics, want to live, i.e., to exist, want to be as much as they can, and to be as many as they can and thus they are naturally drawn to Wine (best bodily tonics nutritives and delicious diets), dinners, etc., to Wealth (means for getting as much as they desire) and Women (means for multiplication and fountain of temporary consolidated sensual bliss).
The difference in evolution is primarily, the difference in understanding. The higher soul wants to live , not by his own bodily comforts or through children, but love and fame, in people's hearts, by goodness, benevolence and useful service. He wants to be of a greater dimension by knowledge, for to him knowledge is power and superior to wealth. He derives bliss, not from women, but from devotional and spiritual living.
He does not desire to multiply himself by producing children, but by increasing the circle of devout followers of Mother.
The sexual energy in the case of higher souls is transformed into the creative energy, which enables them to create noblest characters and noblest institutes.
(511) Durlabhaa दुर्लभा - She who is difficult to attain. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 188
(512) Durgamaa दुर्गमा - She who is difficult even to be approached.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 189
(513) Dushtaduraa दुष्टदुरा - She who is far away from the sinful and wicked. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 193
Those who practice worship mechanically without practicing Love and Service to others, and self-surrender to Mother, which Dushta or wicked people can never do, never attain Mother, who is merciful and therefore just the reverse in nature.
(514) Shaantaa शांता - Mother is Shantaa, i.e., peaceful while She appears before Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 141
(515) Shaantimati शांतीमती - Mother is Shaantimati because She confers on Her devotees a mentality which leads to, and is creative of, peacefulness.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 131
(516) Shaantyatitakalaatmikaa शान्त्यतीतकलात्मिका - Mother is the giver of the art of attaining peacefulness and going , beyond it, into the ecstatic bliss. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 853
(517) Shaantih शांतीः - Peace. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 447
Mother is peace itself. Peace or peacefulness is nothing of a man's making, Best balanced brains will get agitated in no time. Hence peace is Mother Herself. Peace is an effect and not a cause.
That which gives peace to a man struggling with the flood of his impurities, illusions and tossings to and fro, as a result of his actions , is something which proceeds from Mother, as Her Grace. This is Shaantikalaa, the art of peacefulness and mainly consists of realising one's inability to remedy any matters anyway, and renouncing oneself to Her, with unconditional self-surrender to Her Divine Will.
She that quiets down the soul. The disquietude is due to the agitation on account of the mental confusion. Duality is the cause of fear and loss of peacefulness.
(518) Padmaasanaa पद्मासना - Lotus seated. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 278
For the attainment of peace, Mother should be meditated upon, as Padmaasanaa, i.e., She that is meditated upon by Yogis. Padmaasanaa is a yogic posture, resulting in the gradual extinction of the delusion of Duality, which is cross-legged sitting with toes caught by hands.
Padmaasanaa means She, who is pleased with the most common cross-legged yogic posture, or who sportively likes to sit or stand on the lotus of spirituality, on a lotus. The stalk of this lotus is divine knowledge, its filaments are the different categories and the leaf portions are prakritis, i.e., different combinations of fundamental elements.
"The Padma" also means Lakshmi, "sanaa" means distributing. Mother distributes wealth and prosperity amongst Her devotees of a particular class. Oh, Mother, with whom Thou art pleased, that man receives prosperity, carrying therewith, the enjoyment of supreme material happiness. His house becomes beautiful and is a house of relief and refuge to so many, and he lives therein, fondling his wife and children, and seeing that none returns from him, unsatisfied.
(519) Paramaa परमा - Paramaa means supreme. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 618
(520) Paramodaaraa परमोदारा -Taking the most charitable view.
Mother is Paramodaaraa, i.e., supremely generous. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 939
(521) Paramodaa परमोदा - Happy, on making others happy.
Mother is Paramodaa, as She is supremely delightful, spreading happiness all around. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 940
(522) Paramaanandaa परमानन्दा- Immeasurably happy.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 252
Mother is Paramaanandaa because She is the giver of supreme bliss.
(523) Saavitri सावित्री - Creator of universe. the Energy of Brahmaa. Also energy of the Sun. Also energy of the purity and chastity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 699
(524) Paraa परा - Causal and unmanifest form of speech. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 366
(525) Pashyanti पश्यन्ती - Manifest form of speech. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 368
(526) Madhyamaa मध्यमा - Preparatory form of speech. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 370
(527) Vaikhari वैखरी - Finally the spoken form of speech. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 371
These are different stages of sound and speeches.
Though there are four kinds of speech, superficial-minded men do not know the existence and do not understand the working of the first three.
Thus, if one uses an expression as "He speaks from lip, tongue, throat or navel, it is not a meaningless jargon." Speaking through lip and tongue is most physical, that through throat is mental, that through the heart is emotional and that through the navel is causal. An outflow of love is sometimes stated to proceed from the navel. Speaking through eyes is not only communicative as through the tongue but is actuated by the desire of convincing.
It is the energy of the desire of the communication, that turns itself into the energy of speech. Some speak little and yet convey much. Some speak nothing and yet strike a much stronger hammer, than the vocal speech itself.
The fact is Vaikhari is not only the speech, and the lesser evolved forms are often more intense and more pregnant with energy. This explains how the heart speaks and the eyes speak more than intensely than the tongue.
Intense prater is often speechless and intense love is similarly speechless. Speechless repetition of Mother's Sacred name is, for the same reason, more effective than speechful.
(528) Manuvidyaa मनुविद्या-The Mental evolutionary Path to the attainment of Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 238
(529) Chandravidyaa चन्द्रविद्या - The emotional evolutionary Path for attaining Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 239
(530) Nandividyaa नन्दिविद्या - The Service evolutionary path for attaining Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 733
(531) Mahaavidyaa महाविद्या - The All Combined evolutionary Path of attaining Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 584
Shree Vidyaa in the Holy Hindu Scriptures is described to be of twelve kinds, with regard to the differences in the methods of worship, by twelve principal devotees of Mother, who are Manu, Chandra, Kubera, Lopaamudraa, Manmatha, Agastya, Agni, Surya, Indra, Skanda, Shiva and Durvaasa.
The twelve different Vidyaas looked at from the point of the science of Mantras, are different sacred words, formula and are different permutations of the several sacred letters of the Panchadashaakshari Mantra.
Thus, for instance, Lopaamudraa's Vidyaa or Haadi Vidyaa is
Ha ह, sa स , ka क, la ल, hrim र्हीं |, Ha ह, sa स, ka क, ha ह, la ल, hrim र्हीं |, Sa स, ka क, la ल, hrim र्हीं ||.
For Mai-ists, Manuvidyaa may be taken to mean the science of attaining Mother through knowledge and Chandravidyaa through heart or emotion or devotion. Nandividyaa through service and Mahaavidyaa may be taken to mean putting into practice and realising the above Vidyaas.
According to Mother's Lodge Ideals, "Love all" is Chandra Vidyaa, and "Serve all" is Nandi Vidyaa. "Meditating on Mother' which means Devotion, is Manu Vidyaa, and "Self-surrendering and living cheerfully in any circumstances, in which one is placed", is Mahaa-Vidyaa.
(532) Shree-shodasha-akshari-vidyaa श्रीषोडशाक्षरीविद्या - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 587
The science of meditation of Mother, through the repetition of the Mantra of sixteen syllables, is this. This Mantra is obtained by adding Aim to the fifteen-syllabled Mantra and therefore runs as under:-
Ka क, e ए, i ई, la ल , hrim र्हीं, | ha ह , sa स, ka क , ha ह , la ल , hrim र्हीं , | sa स , ka क , la ल , hrim र्हीं, Aim एम् ||
(533) Trikutaa त्रिकूटा -Three-peaked or three grouped. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 588
The three peaks (of a mountain) may be taken to be Brahma, Vishnu and Mahesh and She is the one mountain of which, those are the peaks. Kuta also refers to the group of the fifteen syllabled Mantra. She that is worshipped by three groups.
(534) Kutasthaa कूटस्था - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 896 Residing in the groups of the mountain. Kuta also means deception, ignorance, iron anvil and a multitude of universes. She veils Her own nature, none knows Her and therefore people are after other deities. She is firm as a mountain, in the matter of achieving the welfare of Her devotees. Her miraculous power is to be seen, in that She stands like a mountain, behind the shadow of a straw, and yet none is able to see the mountain. She makes Her devotees able to bear miseries and tyranny of the world, as on an iron anvil. She is the one, the unchangeable and the same, permeating and present during all the multitudes of universes. She resides even in the midst of deception and ignorance. This means that She liberates even those who are always full of tricks and deceptions and ignorance if they resort to Mother. If their surrender is sincere, She brings them back to the right path by a miraculous change of the outlook, angle of vision, and mentality.
She makes them pass through wonderful experiences and reclaims them as Her children, though wayward to start with.
(535) Vindhyachalvaasini विन्ध्याचलनिवासिनी - Residing in the midst of mountain. (Similar to above). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 335
Considering the geographical situation of Himalaya and Vindhya, we may take the two Vaasinis(Residents of), to mean highest head energy and highest heart energy. This view gets support because Vindhyavaasini is again described as Nanda- Gopa-Grihe-Jaataa. Born in the house of Nanda, i.e., the energy of Blessed Lord Krishna, who was master of the hearts of the whole universe.
(536) Saraswati सरस्वती - Goddess of Learning, music and fine arts. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 704
This and the following names are more closely related to Mother, as Learning and Scriptures.
Saraswati presides over knowledge and is an ocean of knowledge. The name also means possessor. Vati of Saras, i.e., the stream of sense-impressions. She is supposed to be residing on the tongue of Her devotees. She imparts knowledge to Her devotees, but that is always parrotic knowledge. It is only when there is Divine Grace of the Finalmost Mother, that the true knowledge, with its bliss and power, dawns. Very often, the knowledge given by Saraswati, unaccompanied with Mother's Grace, turns out to be one that bewilders. Such knowledge deludes others, in the first instance, by its dazzling glamour and then the possessors of such knowledge, themselves.
Persons devoid of Divine Grace get confused, and the knowledge of non-duality, with the practice of love, service, devotion and self-surrender, which removes all sorrows, remains forever concealed from them, although they are extremely learned. Scriptures also form a labyrinth. One who enters therein once, does not find his way out, unless he constantly keeps his eyes set, on the Directing Mother, and strictly follows Her instructions, without any interference of his own will and wisdom, and with full faith. Scriptures should not be studied, without simultaneously doing all the needful, to be continuously under the showering of Her Grace.
It is Grace, that makes all the difference. Rainwater is only distilled sea-water, and the most wholesome and pleasant dish is only a mixture of several ingredients, cooked together. It is Grace that fulfils the distilling and the cooking process.
(537) Shaastramayi शास्त्रमयी - She, that is one with scriptures or She whose different limbs are scriptures.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 705
From Her breath, often through Her realised devotees, mantras and truths recorded in the scriptures originate, though often understood or misunderstood. From Her words, flow poetry and dramatic speech. From Her throat proceed medicine and archery, and from Her heart, love and devotion deluge.
What is meant is, that scriptures or scriptural portions, which refer to Mantras and truths, poetry and dramatic speech, medicine and archery, love and devotion, are all from Her and by Her Grace.
(538) Chatush-shashti-kalaa-mayi चतुःषष्टिकलामयी- ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 236
Possessing the knowledge and art of sixty-four sciences. There are several sciences and arts, treating subjects as under:-
The science of Letters, Reading and Writing different Languages, Religious knowledge, Poetry,Rhetoric, Drama, Magic, the art of Pacifying, Controlling, Attracting, Subjugating and Ruining others, the art of Nullifying the actions and effects of emotion, force, water, sight, fire, weapon, poison, speech and semen etc., the art of Training of animals and men, the arts of Divination through Astrology, Palmistry, Phrenology, Geography etc, art of Gambling, the science of Gymnasium, Cooking, Snake-charming, Hypnotizing, including deluding and stealing, Alchemy, Singing and Dancing, Diagnosing by pulse, the art of valuing Jewelry, the art of Disappearance and Changing Forms, Sizes, Shapes etc.
(539) Nijaajnaa-rupa-nigamaa निजाज्ञारूपनिगमा- ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 287
Whose commands are explained in scriptures? Scriptures are the collection of truths which gives insight into the finalmost object to be attained, and the means and the practical directions for the attainment of the finalmost Beatitude and oneness with Mother.
(540) Shruti-simantaa-sinduri-krit-paadaabja-dhulikaa श्रुतिसीमन्तसिन्दूरीकृतपादाब्जधूलिका - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 287
She, the dust of whose Lotus Feet forms the vermilion dust, spread on the different pathways, formed by different partings of hair in the heads, of the deities representing different Shrutis and Smrutis i.e. parts of the Vedas.
This means that Scriptures-deities use the dust of Mother's Lotus Feet to serve as vermilion in the different hair-partings. What is conveyed is, that Scriptures personified as deities, not only hold Mother as Saviour, but they cling to the Mother's Lotus Feet, and place their dust on their heads, most reverentially and worship-fully. Scriptures also are incapable of expressing Her directly and describe Her by negation "Not this, not that" etc.
The negation can be poetically described thus: A prince who ascended the throne decided to find out his mother, who was reported to have escaped and remained incognito, to avoid danger from an enemy. Possible Mothers were being introduced to the prince, and he went on saying "not this, not that" till finally, at once there was a dead silence. There was the ceasing of even such words, as "not this" or "not that". Outside people concluded that the prince had found his mother.
(541) Sakalaagama-sandoha-shukti-samputa-mauktikaa सकलागमसंदोहशुक्तिसंपुटमौक्तिका - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 290
Mother's nose-ring pearl is enclosed, well preserved, in the shell of the collection of the various scriptures of different religions. Sakalaagama सकलागम means all scriptures, not of the Hindus alone. All scriptures, with all their highest efforts to try to fathom the nature and truths about the Mother, have been successful enough, just to be able to describe not Her nature, not even Her body, but simply the pearl of an ornament of Hers. That ornament is also not one, that is in contact with any of Her limbs, but the pearl of a nose -ring.
"Mother! Everything that all religions have to teach and everything that all the great men of past of all nations have to give; both put together, goes to form only the first Furlong Formula , to the way-fairer on the long long infinite way to Thee, I have never come to Thee, tracing my way, Thyself has lifted me away to Thy mysterious mansion."
I refuse to learn but from Thee. Lead, Thou lift, Thou shed Thy Grace, Thy Will, Thou make me follow, Thou, make Thy wicked son lie, in Thy Lotus Feet.
(542) Sarva-vedanta-samvedyaa सर्ववेदांतसंवेद्या - Known through all the Vedanta, as the final end. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 645
(543) Sarvopanishad-udghushtaa सर्वोपनिषदुद्घुष्टा - Loudly proclaimed by all the Upanishads. Upanishad literally means sitting (nishad=निषद= near) ; (upa=उप= Mother), and is the collection of valuable truths and experiences by great sages, realised by them, on bringing the self near Mother, who is opposed to duality and destroys ignorance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 852
(544) Shruti-samstuta-vaibhavaa श्रुतिसंस्तुतवैभवा - Whose glory is sung in scriptures. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 929
(545) Mahaa-mantraa महामंत्रा- The greatest Mantra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 227
(546) Mahaa-tantraa महातंत्रा - The greatest Tantra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 226
(547) Mahaa-yantraa महायंत्रा - The greatest Yantra. ललिता सहसनाम स्तोत्र, नाम क्रमांक 228
(548) Mahaasanaa महासना - The greatest supernatural powers-achieving posture. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 229
(549) Chhandahsaaraa छंदसारा - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 844
Chhanda means metre or unrestrained conduct. She is the essence of metres, viz., Gaayatri. She is the essence of all joy arising from unrestrained conduct, which is merely a shadow of the joy proceeding from Her. Chhanda also means craving for unrestrained conduct. The highest joy resulting from unrestrained limitless craving is when is one arising, from madness after Mother.
(550) Shaastra-saaraa शास्त्रसारा - Essence of Scriptures. Scriptures are instructions by texts, revealed or otherwise, for the guidance of the followers, regarding what should be done and what should not be done, when, why and how, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 845
