(851) Viyatprasooh वियत्प्रसूः -Mother of the ether.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 837
(852) Viyadaadi-jagat-prasooh वियदादिजगत्प्रसूः - The mother of the universe consisting
of ether,etc.ललिता सहस्रना स्तोत्र, नाम क्रमांक 550
(853) Paramaanu परमाणुः - Supreme atom, more subtle than the atom. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 808
(854)
Poorvajaa पूर्वजा - First born. Born before every thing else. This
name means that presuming that every thing has a birth,She is first.
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 975
(855) Pooraatanaa पुरातना - Ancient, being the first of all. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 802
(856)
Vriddhaa वृध्दा - Old. Devotees humorously cajole Her with "Thou art
the oldest being, tottering along Thy stuff, but still not exhausted and
not winding up Thy play." ललिता साहस्रनाम स्तोत्र, नाम क्रमांक 671
(857) Braahmi ब्राह्मी - The female name of Brahmaa.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 675
As Brahma is sexless or both-sexed there should be no objection to give Motherly feminine name of Braahmi to Brahmaa.
(858)
Pragalbhaa प्रगल्भा - Strong. Strong enough to carry on the whole
working of the universe without rest and exhaustion.ललिता सह्रनाम
स्तोत्र, नाम क्रमांक 938
(859) Niraamayaa निरामया - Without disease or fatigue or ill-health.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 876
(860) Mula-vigraha-roopini मूलविग्रहरूपिणी - Whose body is the root of all bodies.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 840
(861) Aparichhedyaa अपरिच्छेद्या - Unlimited as to place, time and law of causation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 642
(862)
Sukshma-roopini सूक्ष्मरूपिणी - Of the subtlest form, difficult to
perceive. Subtler than the subtle.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक
467
(863) Tatva-asanaa तत्वासना - She that is the basis of all eternal varieties. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 424
(864) Tat तत् - That. She that is all that is outside "Thee". ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 425
(865)
Tatpada-lakshyaarthaa तत्पदलक्ष्यार्था -She is what is secondarily
meant by " Tat " तत् .ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 363
(866)
Tvam त्वम -Thou. She to whom Thou art indebted for whatever Thou
conceivest as "Thou", "Thy" or "Thine".ललिता सहस्रनाम स्तोत्र, नाम
क्रमांक 426
(867) Kshaya-vriddhi-vinirmuktaa क्षयवृध्दिविनिर्मुक्ता - Free from decay and growth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 344
(868)
Vayovasthaa-vivarjitaa वयोवस्थाविवर्जिता - Exempt from the different
states of life as childhood, youth, oldness etc.The name should be taken
to convey that She appears in any form before Her devotees and that She
raises Her devotees above the influence of the different stages of
life.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 470
(869)
Bhaavaa-bhaava-vivarjitaa भावाभावविवर्जिता - Devoid of existence and
non-existence. Taking destruction to mean change, destruction of
existence is non-existence, and destruction of non-existence is
existence. As Mother is above change and eternal, She is above existence
and non-existence.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 680
(870)
Kshraakshraatmikaa क्षराक्षरात्मिका - Perishable and imperishable.
Kshara क्षर also means multi-formed, Akshara अक्षर means One -formed.
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 757
(871)
Brahmaatmaikya-svarupini ब्रह्मात्मैक्यस्वरूपिणी - She that is the
union of Brahman and Atman, the Supreme soul and the individual soul or
the part and the whole.She that establishes, maintains and enlightens
the unity of the whole and the part. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक
672
(872) Bhooma-roopaa भूमरूपा - Aggregate of all things.
She
is one, She is many, without or with limitations, respectively. She is
all, all yet not all.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 666
(873) Mahi मही - Earth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 718
(874) Dharaa धरा - Earth or Supporter of the universe.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 955
(875)
Gaganaantasthaa गगनांतस्था -Residing beyond ether. Supreme ether,
either that of the universe or that in the heart.ललित ासहस्रनाम
स्तोत्र, नाम क्रमांक 855
(876) Naadaroopaa नादरूपा - In the form of Sound (in the ether).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 299
(877) Paraakaashaa पराकाशा - Supreme ether.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 782
(878) Pratyak-chiti- roopaa प्रत्यक्चितिरूपा Inner consciousness of all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 367
(879) Aindavaasanaa एेन्दवासना - The basis of the infinite number of moons.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 905
The
original word in the text is Baindavaasanaa बैन्दवासना and means "She
that is seated on the round spot Bindu between the eye-brows." Some
however read "Aindavaasanaa" एेन्दवासना. "Seated in the hearts of
different souls as Moons". Moons are different jivas or souls. The idea
is that Mother remains alone by non-difference in the multitude of
jivas, which are Her different reflections like those of one moon in
different waters.
(880)
Prtyagroopaa प्रत्यग्रूपा - She that impels devotional striving souls
towards interior. Pratyak means tending inwards.The direction of the
senses towards objects of enjoyment is Bahirmukhatva बर्हिमुखत्व or
Paraanmukhatva परान्मुखत्व . The inward direction of the senses and of
the reflecting mind towards the Self is Antarmukhatva अर्न्तमुखत्व or
Pratyanmukhatva प्रत्यन्मुखत्व. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 781
(881)
Ajaajaitri अजाजैत्री - She that enables the devotees to conquer the
Avidyaa अविद्या (unborn) i.e. ignorance.ललिता सहस्रनाम स्तोत्र, नाम
क्रमांक 663
(882) Lokaatitaa लोकातीता - Transcending all worlds. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 960
Above
the abode or world of Vishnu, one should know the great divine city of
Shiva. Above the city of Shiva there are three supreme seats, eternal
and ever pure, resorted to by Skanda, Shakti and Shiva.Above theses
there is the highest summit which is the abode of the Finalmost Mother.
(883) Gunaatitaa गुणातीता - Transcending all the attributes .ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 961
(884) Sarvaatitaa सर्वातीता - Transcending all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 962
(885)
Svatantraa स्वतन्त्रा - Independent. It is also conveyed that all the
Tantras are Hers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 723
(886) Sarvagaa सर्वगा - Omnipresent.ललिता सहस्रनाम स्तो., नाम क्रमांक 702
(887)
Shaashvati शाश्वती - Eternal.She that is worshipped by Her devotees
continuously, i.e. with every breath of theirs. ललिता सहस्रनाम स्तोत्र,
नाम क्रमांक 951
(888) Svaatmaaraamaa स्वात्मारामा - Rejoicing in Herself.
She
is independent and needs nothing external for rejoicing. In ordinary
life, souls of the inferior plane stand in need of external things,
mostly say material things and pleasures, or at least the company of the
mental-pleasure- giving-men, ideals, goals, readings, seeings, hearings
or thinkings. Mother however require none and nothing. She Herself as
it were, divides Herself into several parts and one part plays with
another and She plays and sports as player or observer with any one,
some or all parts.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 878
(889)
Shubhakari शुभकरी -She that does good and secures the welfare of Her
worshipper even though the worship is imperfect , unsystematic and
incomplete. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 682
(890) Sharmadaa शर्मदा - She that is the giver of happiness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 953
We
have now come by these names and following several forms in which
Mother is approached. The first and most common form in which She is
restored to is, that which is conceived as achieving our general good
and happiness.
(891) Kushala कुशला - Skillful.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 436
She
that is skillful enough to so manage all the circumstances , viz., the
mentality, environments, opportunities, relationships,
sympathies,etc.,that the life-boat and the living of those who have
surrender themselves to Her goes on sailing safe , without much
discomfort, misery,fear, sorrow, oscillations, etc. She that carries on
the life-boat of Her devotees. She manages the Yoga and Kshema, the
attainment of and preservation of everything that goes to make one
happy, tranquil and progressive.
(892) Shaanti शांती - Tranquility. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 447
Next,
with a bit higher outlook, She is approached and resorted to for the
attainment of tranquility, i.e., peace of mind during all the turmoils,
painfulness, worry and misery of life-living.
She that is resorted to
for getting peace while struggling with (1) the flood of impurity, (
caused by one's own ANU or nature or constituents , (2) illusion of
ignorance (Maayaa) and (3) smarting blows of misfortunes due to past
actions (Karma).
(893)
Shamaatmikaa शमात्मिका - She that gives Her devotees the power of so
developing the mind as to keep their souls in a position of full
undisturbable equilibrium with an equimindedness against the opposite
pairs of happiness and misery, richness and poverty, heat and cold,
repute and ill-fame, healthiness and illness, etc. ललिता सहस्रनाम
स्तोत्र, नाम क्रमांक 963
(894) Kaama-kalaa कामकला - The art of dealing with desires. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 798
The
name in original Kaavya-kalaa is altered here to be Kaama-kalaa as the
latter reading is pregnant with more profound meaning. Please also see
original serial no. 322 giving the name Kaama-kalaa-roopaa.
The
evolutionising practical work primarily consists of bringing the six
enemies within reasonable limits of control. The six internal enemies
are anger, avarice, pride, envy, desire and infatuation. This is done by
practice and by establishing the united strength of thought-forces
constantly reminding one of the beneficial and disastrous results of
good and bad thoughts ,emotions and actions. As soon as due to some
external circumstances or happening a bad thought desire,emotion, or
motive tries to drag the mind in favour of the further fulfilment, there
must be sufficiently powerful army of good thought-forces to subdue and
crush down the further working of the bad thought and emotion.
One
fact however of a largely practical nature should be born in mind, viz.,
that the army of good thought forces is not always powerful enough.
There is the habit force on both sides. SO PRACTICE IS EXTREMELY
IMPORTANT.
Under
the Mother's ideal, every achievement has to be made by one's own self,
by exertion, exhaustion and expansion. No progress takes place
automatically, simply because you have pious wishes or sympathizes or
praiseworthy opinions or precious knowledge. Each of the six enemies to
be taken one by one and subdue not only by refusing to submit to him but
by even inviting and creating circumstances and seeking opportunities
to practice harder and harder tests. The psychological law should be
born in mind, viz., that every conquest or defeats makes you more strong
or more weak, while meeting the next test.
A
subtle and funny method is to set one enemy against another.Thus once a
man sought my help in overcoming his ill-temper of easily running into
fits of wrathfulness, I asked him," are you avaricious also?" He said
that also unfortunately he was. I told him "say fortunately " " you take
a vow that the day you lose temper, you will pay Rupees five to me." He
laughed outright and for sometime whenever he got angry I made the
demand of my due. The evil tendency gradually disappeared.
After the
acquisition of the fair control over these six enemies the outward
tendency of all the Indriyas towards their pleasing objects should be
minimized. This is called DAMAN दमन . Next after that by habit you have
uprooted the outward tendency, the mind simply meditates on pleasures
and gets extremely disturbed although not powerful enough to overthrow
the conquering force. Bringing mind to a fairly good stage of
peacefulness is SHAMA शम above described.
The present name refers to
the further stage , viz., trying to uproot the seed of desire. You have
stripped off the leaves, you have to cut of the tree but there is no
knowing when under suitable a season another small plant may offshoot.
Kalaa
is a tenderness-conveying word, and in the work of evolution there is
another point to be noted. It is that according to Mother's Ideal, you
have not to act fanatically or rudely. In the word Kalaa there is the
suggestion of a warning against drastic repressive measures as they are
not successful due to reaction.
The
conquest is to be achieved not like a wrathful tyrant but as an artist,
not in the manner of physical force of a law and order
enforcing-department, but in the manner in which a virtuous
strong-willed infatuating woman improves her drunkard and way-ward
husband.
By
a constant, preserving, watchful, patient, long practice with
cheerfulness, one should gradually lessen the force of habit which is
second nature, not by abrupt abstinence but by general dilution and
weakening of the opposition.
Abrupt
repressive measures, austere twisting and torsioning do not help you.
There is a strong reaction. A fasting belly is followed by the most
gluttonous palate. After a long sexual starvation, while performing
penance there comes a strong desire for sexual enjoyment.
Uprooting the seeds ( Vaasanaas वासना ) is an art ( Kalaa कला ).
Kaama-kalaa is Mother that teaches the art.
(895)
Kalaanaathaa कलानाथा - Master of arts referred to above. Kalaas कला
and Vilaasa विलास are to be taken in the above sense when referred to ,
with respect to Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 612
(896) Kalaa-maalaa कलामाला - Garland of such arts.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 794
(897)
Shuddha-maanasaa शुध्दमानसा - She that helps Her devotees to make
chitta-shuddhi, i.e., make their minds as crystallized and purified as a
lake in which Mother's Lotus Feet will be fully and faithfully
reflected and as quiet ripple-less as the largest quiet lakes.ललिता
सहस्रनाम स्तोत्र, नाम क्रमांक 973
(898)
Shuddhaa शुध्दा - She that enables Her devotees to be pure in every
respect. This is a stage superior to the above, which refers to the
purity of mind alone. this purity is the purity of all thoughts , words
and deeds.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 765
(899) Saadhu साधु - She that helps Her devotees to lead the life of saintliness.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 711
After
attainment of purity, one has not to hurry himself in a secluded
corner, thinking of his own salvation but to spread saintliness by
living example of one's self. Saadhu means " well done."
(900) Sura-naayikaa सुरनायिका - Leader of the deities.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 463
After
the said purity alone , lies the appropriate position for the
concretised Ideal of Mother.Of course this truth does not conflict with
the preliminary concretisation of Mother's Ideal with a view to secure
Her preliminary Grace to get Her to place one in the right path and in
the way of a guru and to be helped in strenuous exertions to attain the
said purity. The strictly legitimate place for devotion and true sincere
worship as per Mother's Ideal is here alone, i.e., after Chittashuddhi
चित्तशुध्दी . After Chitta Shuddhi चित्तशुध्दी alone Mother leads. Till
then She simply directs or answers.
As
the preliminary conception She is the Leader of deities as evinced by
the fact that She so often saved the deities from tyranny of demons. As
their Leader She is naturally the bestower of heaven.
(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
(801) Yajnaroopaa यज्ञरूपा -Mother Herself is the sacrifice.The sacrifice here referred to is the sacrifice of massive type where Mantras are recited and oblations are given in the fire kindled in the altar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 769
(802) Dikshitaa दीक्षिता - She is the person that is initiator and initiated to undertake such a momentous work sacrifice requiring a vast amount of money and vast number of men and materials, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 695
(803) Yajnapriyaa यज्ञप्रिया - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 881
(804) Yajnakarti यज्ञकर्त्री - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 882
(805)Yajamaana-svarupini यजमानस्वरूपिणी - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 883
She is fond of sacrifices. It is She that sees the sacrifice successfully conducted and completed and it is She that is the sacrifcer or the person who undertakes himself the expense, work, worry, responsibility, etc.
(806) Pratipana-mukhya-raakaanta-tithyi-mandala-poojitaa प्रतिपणमुख्यराकान्ततिथीमण्डलपूजिता -She that is worshipped in the family for every one of the fifteen days from the first Tithy (Hindu day) to full moon, and new moon. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 610
(807) Pancha-saukhyopa-chaarini पंचसंख्योपचारिणी - She that is worshipped as a family God mainly with five objects, viz., scent, flowers, incense, lamp (waving of light) and offering. ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 950
(808) Chatusha-shatyupa-chaaraadhyaa चतुःषष्ट्युपचाराढ्या - She that is worshipped by sixty four different reverential worshipful ceremonial doings. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 235
(809) Shadadhvaatita-roopini षडध्वातीतरूपिणी - Transcending the six deities usually worshipped in household worship.ललिता सहस्रनाम स्तोत्र नाम क्रमांक 991
On him whose mind is purified by the Mantras and worship of Shivaशिव ,Vishnu विष्णु , Surya सुर्य , Ganapati गणपती , Devi देवी and Indu इन्दु or Indra इन्द्र , the knowledge of Mother, who is above all these deities, dawns.
(810) Bhagaaraadhyaa भगाराध्या - She that is worshipped through the Sun. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 715
The next common form of worship through the Sun by Gaayatri गायत्री which is considered to be the highest Mantra for granting purity, true knowledge and miraculous powers.
(811) Ravi-prakhyaa रविप्रख्या - Resembling the Sun and renowned for having been worshiped through the Sun externally and by meditating on the solar disc in the heart. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 596
(812) Taruna-aditya-paatalaa तरूणादित्यपाटला - Rosy like the morning Sun. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 922
Mother assumes different colours according to the form under which She is contemplated.
When She confers Grace for the attainment of salvation She becomes white in colour. In Her aspects as controlling men, women or kings, She becomes red in colour. In Her aspect of controlling wealth, She becomes saffron colour, while creating enmity, She is tawny-coloured and while She is in the action of slaying enemies, She is black.In Her love towards Her devotees, She is rosy.
(813) Mahaa-kaamesha-mahishi महाकामेशमहिषी - The Queen of Shiva.The word Mahaa is used to distinguish this Shiva from the Shiva of Trinity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 233
Next we consider Mother's worship as Shakti. Here She is supposed to be a wife of Shiva as per Hindu conception.
It must be very clear born in mind that this is not Maai, the Finalmost Mother.
(814) Shivamurti शिवमूर्ति -ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 407
(815) Shivapriyaa शिवप्रिया -ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 409
(816) Shivaparaa शिवपरा - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 410
In the form of Shiva. There is no separateness of Shiva and Shakti. "He is Shakti Himself and is never separated from Her." Beloved of Shiva and Beyond Shiva because the position of Shiva depends on Shakti.
(817) Trinayanaa त्रिनयना - Three eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 453
(818) Tryambikaa त्र्यम्बिका - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 762
Shiva and Shakti are each conceived as having three eyes. The three eyes of Shakti are the Sun, the Moon and the Fire.
Taking Trinayanaa to be the name of Maai, She is so because She gives from each of Her three eyes the boons of illumination(Sun), bliss of devotion (Moon) and fire of self-purification. Nayan नयन means path, and devotees are laid to Her through faith in Guru's word, by meditation about Her and observation of Her miracle of Her response and assistance and leading, etc. or by Shravan श्रवण or hearing, Manan मनन or contemplation and Nididhyaasan निदिध्यासन or reflection.
(819) Mahaa-pralaya-saakshini महाप्रलयसाक्षिणी -Witness of the great dissolution.After that the trinity of Brahma, Vishnu and Mahesh perishes, She is the witness of the great dance of Mahaa Shiva at the time of the great dissolution. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 571
(820) Mahaa-kailaasa-nilayaa महाकैलासनिलया - Residing in the great Kailaas, the abode of Shiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 578
(821) Sadaashiva-pativrataa सदाशिवपतिव्रता The devoted spouse of Sadaashiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 709
(822) Sadaashiva-kutumbini सदाशिवकुटुंबिनी - The protector of Sadaashiva's family.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 911
(823) Shambhu-mohini शंभुमोहिनी -Bewildering Shambhoo, who is above infatuation.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 954
(824) Dharasutaa धरसुता - Daughter of Himaalayaa.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 956
(825) Kaantaardha-vigrahaa कांतार्धविग्रहा - Having the half body of Her beloved Shiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 861
(826) Akaantaa अकांता -Beyond the conception of the wife of Shiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 860
Next is a higher conception where the combined form of Shiva-Shakti शिवशक्ती is worshipped as one form and as Shakti शक्ती , i.e., in this conception Shiva disappears, or if at all peeps, it is only as Her worshipper or narrator of Scriptures relating to Her.
She is अकान्ता Akaantaa which means that She is not the wife of anyone.Here She is Mother and not Father's wife.This conception very closely approaches Maai's माई conception. The subtle difference is that She is Mother here but as Power and not as Love which is the main conception about Maai माई.
(827) Savya-apasavya-maargasthaa सव्यापसव्यमार्गस्था - Standing in the paths Right and Left.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 912
(828) Savya-apsvya-maargasthaa सव्यापसव्यमार्गस्था - Standing in the Right and Left Paths. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 912
Savya in another sense means path of deities (Devas) or path of light and Apasavya means the path of dead ancestors (Pitris) attend by meritorious men attached to family life, wife, children etc.The Maai-ist child while playing on the shore under the protection of Mother is happy with its Mother , leaving deep-drivers to pursue their own ambitions and exertions.
One of the religious differences between Right and Left Path is that the Left-hand Path goer merely always meditates upon Mother even when he invokes and offers prayers to other deities.
Your head does not bend to anyone else.Your heart does not liquefy for any one else as for Maai, but your Maai can be worshipped in any form, any place, in any condition, at any time. In the truest and uncontaminated purest form the Left Hand Path is of a much greater and more severe discipline ideally and psychologically. In the Left Path as the worshiper does not worship any other deities, naturally he incurs their displeasure. If you have some work to be got done from a king and you go on praising the the king alone and give not even the smallest tribute to others, they internally become obstructive. In Maai Maarga, as well, the obstructions, pains and ups and downs are much greater because of this reason, but the evolution is wonderfully quick.
It is this reason that the ups and downs in the life of Maai follower are very great. Once a king and once a beggar, once revered and once spurned, once in he midst of hundreds and once in a single solitude with not a sparrow nearby.
The idea is this :- Mother is extremely quick evolutioniser. The Founder always explains this by a simple reference to the washing of a shirt in two hours. Usually a shirt takes a week, but if the Mother is washer-woman takes pity, you will find the poor shirt being tossed from place to place and subjected to water, sun and fire in a cruelly hasty manner.
The Founder says , " Enroll yourself as Mother's." She will do the rest. " Surrender yourself to Her Divine Will." "Do not worry what happens about you."
Founder's most common say is this, " When you go to the Mother-host, keep your bag and baggage with Her at Hers. She will cook for you, wait for you and keep the dish for you, even though you do not return home up to midnight. Keep your bag to yourself She will not even ask you if you are hungry, She presumes you have taken care of yourself." This is the practical meaning of self-surrender. You have not even to think anything except about Her and what relates to Her. "Absolutely no vacancy, for anything else."
The chief characteristics of the Left Path ( on the good side of it ) from the Maai-ists' visual angle which are worthy of assimilation by the Maai-ists are -
No lukewarmness. Single-mindedness.(Mother and Mother alone), strong determination, stronger sacrifice and strongest readiness to suffer. Die and don't care. Renounce fully and bear no fears. No expectations from other deities, self-control and no slavishness to or fear of popular opinion. No sheepish obedience to scriptures and no shrinking from duties and sufferings. No loophole-seeking, no self-deception.
It is claimed by the Left Path preachers that are the follower of the Left Path attains Moksha मोक्ष after enjoyment for a long time in this world.He has wealth. He shines with a beautiful body like that of Cupid कामदेव and subdues the richest and mightiest and fairest people who surround him. He infatuates all beautiful women who get stirred up with desire of his company. He controls lions and tigers , bhutaas भुत and pishaachas पिशाच्च (evil spirits and goblins). He wanders at his own will, unobstuctred like the wind.
It is stated in Hindu Scriptures that Mahaa-maayaa महामाया , Paarvati पार्वती and Shaardaa शारदा should be worshipped by the right path followers alone. If one worships them by he Left Path he becomes sinful, first form falls from virtuous stages already attained, and becomes as pitiable as dead.
The forms suitable for the Left Path वाम मार्ग , are stated to be Baalaa Tripura Sundari बाला त्रिपुर सुंदरी and Bhairavi भैरवी .
The worshippable from most suitable to both the Paths is stated to be that of Baalaa बाला . Baalaa बाला is the short name of Baalaa-Tripura-Sundari बाला त्रिपुरसुंदरी and is represented by Bahuchari बहुचरी in Gujarat. The Mantra to please Her is : Aim Klim Sauh एें क्लीं सौ ।. She is the Mother in the form of a girl before teens and is comparatively easy to propitiate. On being pleased She gives infatuating Darshan दर्शन to the devotee in dreams and confirms his faith and weakens his love towards worldly possessions and pleasures.
Darshan दर्शन is the vision of a temporary materialized form assumed by the worshipped to satiate the sight-hunger of the devotees.
How pleasant is to see the most beautiful, lovely, innocent, royal, majestic, all-powerful and yet most delicate Mother in Her tiny limbs and features !! Playing with Her maiden friends with a flower ball in a garden or a lovely forest where spring has made everything enchanting and made you forget the worst miseries of yesterday and tomorrow.
Once one sees that dream he does not feel composed till he comes to the point of weeping to have a second dream.Still one more and still one more. The world with all its pleasures stands as nothing comparatively.
Mother's Path is immensely practical. It is the path of evolution by actual practises , practical observations, past experiences, etc. One of the programmes especially in the Left Path is the actual worship of a girl ten to twelve years of age and practicing devotion by sitting like a servant before her as if she is Baalaa बाला .
(829) Chakra-raaja-nilayaa चक्रराजनिलया - Residing in the highest kind of Chakra चक्र , i.e., Shree Chakra श्री चक्र . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 245
Next we come to Mother as worshipped in the Shree Chakra श्री चक्र . Please see at the end of this book Khadga Maalaa खड्ग-माला , which is as it were the description of Shree Chakra श्रीचक्र .
(830) Shadanga-devataa-yuktaa षडंगदेवतायुक्ता -Accompanied by the deities of the six limbs.See Khadga-Maalaa खड्गमाला . Theses are heart, head, tuft of hair,, eyes, armours and weapons. She is accompanied by the energies of these six limbs.
Or She is accompanied by the sixth Shaktis of omniscience, contentment, wisdom, independence,unfadingness and infiniteness. Some describe main Shaktis of Mother to be four - Shaanti शांती (Peace), Vidyaa विद्या(Knowledge), Pratishthaa प्रतिष्ठा (fixity, constancy) and Nivritti निवृत्ती (restraint).
(831) Shaadgunya-pari-pooritaa षाडगुण्यपरिपूरिता -Further She is the conferrer, on Her devotees, of Prosperity (Aishvarya एैश्वर्य), Righteousness (Dharmaधर्म), Fame (Kirtiकिर्ती ),Wealth(Shree श्री), Wisdom (Jnana ज्ञान ) and Dispassion (Vairaagya वैराग्य ). ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 387
She is deluged by devotees with prayers of six factors, viz., Salutation (Namaskaar नमस्कार ), Paraakrama पराक्रम (Narrating Her exploits), Vibhuti विभूति (Rehearsing Her glory), Ashish अशिश (Asking blessings), Siddhantokti सिध्दान्तोक्ती (Thanksgiving for whatever has been achieved through Her Grace ), and Praathanaa प्रार्थना (Prayer for general welfare or specific relief).
(832) Nitya-shodashikaa-roopaa नित्यशोडषिकारूपा - In the form of sixteen eternal deities. These are fifteen from Kaameshvari to Chitraa and 16th Tripurasundari. For names please see Khadga-Maalaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 391
(833) Trikonagaa त्रिकोणगा - Residing in the triangle of the Shri Chakra.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 986
(834) Bindu-mandala-vaasini बिन्दुमण्डलवासिनी - Residing in the centre of the central point of the aforesaid triangle.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 380
(835) Dasha-mudraa-samaaraadhyaa दशमुद्रासमाराध्या - Worshiped by the different positions of fingers (from Sankshobhini संक्षोभिणी to Trikhandaa त्रिखण्डा ). Mother as ruler of Trikhandaa त्रिखण्डा is called Trikhandeshi त्रिखण्डेशी. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 977
From idol or the objective existence in the shape of image, we go the Yantra यन्त्र or Shree Chakra श्रीचक्र . Now, further we dispense with any outside thing as an idol, image or a chakra and resort to Mudraas, which means different figures formed by joining fingers in different positions.
(836) Jnaana-mudraa ज्ञानमुद्रा - This figure is formed by joining the tips of the thumbs and forefingers to a circle.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 979
(837) Yoni-mudraa योनिमुद्रा - This is another kind of Mudra and is ninth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 982
Taking the other meaning of this name and the above, She is the giver of happiness due to the company of the illumined and the fair sex.
The two words are indicated to show the two highest types of happiness; mental and physical.
(838) Jaalandhara-sthitaa जालन्धरस्थिता -Residing in throat. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 378
(839) Oddyaana-pitha-nilayaa ओड्याणपीठनिलया - Residing in navel. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 379
Next we turn within, i.e., inside our body.
In the body Mother is to be worshipped as residing in four places as under :-
1] Kaama-rupa-pitha-nilayaa as residing near the place of organ.
2] Oddyaana-pitha-nilayaa , as residing in the navel.
3] Purnagiri-pitha-nilayaa , as residing in heart.
4] Jaalandhara-sthita-nilayaa, as residing in the throat.
Next we conceive of Mother as worshippable in different forms at different centers in our body already previously referred to.
(840) Manipuraanta-rooditaa मणिपुरांतरूदिता -Mother in the centre at the navel appearing. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 101
(841) Ajnaa-chakraanta-raalasthaa आज्ञाचक्ररालस्था -Mother residing between the eyebrows.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 103
(842) Rahoyaaga-krama-araadhyaa रहोयागक्रमाराध्या - Worshipped with several sacrifices by devotees to give them the ecstasy by union of their soul and Mother in the shape of the Kundalini in the highest Sahasraara-Chakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 381
Salvation is not for him who confers himself to the scriptural words alone , but for the man with firm vows who has ceased from worldly pursuits, who never injures any one and who rejoices in the meditation of self with Mother and who always enjoys the ecstasy of union with Divine Mother as above described.
Under this group some more names, mostly repeating the ideas already given are enumerated.
(843) Janani जननी - Mother. ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 832
Some read this with the previous word in the text and take one of the names of Mother to be Brahma-janani. This explains the Mother's Lodge view. Some ask " Is Mother the Mother of Krishna who is represented to be Poorna (Perfect) and of Shiva ?"
Mother's Lodge explains thus," Consider some deity, Mother of that deity, Mother of that deity's Mother, and so on. You must come to some end.That Finalmost Mother is the Mother of the Mother's Lodge.. Highest variety that the Hindus can conceive of is Brahmaa. Mother's Lodge says , " If Brahmaa has Mother, the Mother of the Lodge is the Mother of Brahmaa." There must an origin from which all this has originated and origin means Mother.
Taking the Puraanic view even when Naaraayan is sleeping, Lakshmi, although represented to be shampooing is awake.It is worldly foolishness to infer that the shampooing entity is inferior.
(844) Nirbhavaa निर्भवा - Without origin. She is origin and She has not originated from any other higher origin.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 174
(845) Jagatikandaa जगतीकंदा - Seed of the world.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 325
(846) Vishvagarbhaa विश्वगर्भा - Whose womb is the universe.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 637
(847) Vishvadhaarini विश्वधारिणी - Supporter of the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 759
(848) Ajaa अजा - Unborn.ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 866
Certain is the death of the born. As mother is both beyond birth and death, She is unborn.
(849) Ayoni अयोनिः- Without origin or cause or abode or limbs." A" means Vishnu and Ayonih also means Mother of Vishnu.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 894
(850) Yoni-nilayaa योनिनिलया -The place of origin. Yoni also means Maayaa. She in whom Maayaa dwells and finally takes rest.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 895
(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
(701) Niyantri नियन्त्री - The Leader. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 568
(702) Mahati महती - The harp of Naarada नारद . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 774
(703) Medhaa मेधा - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 538
That supreme intelligence which has a very subtle discrimination of good and evil, action and omission, religion and irreligion, eternal and evanescent, imperishable and perishable, primary and secondary, essential and non-essential, regeneration and degeneration, sinlessness and sinfulness etc.
This supreme is intelligence is one of the aspects of Mother.
One would ask what is the propriety of explaining the working of evolution through the instrument of a series of names. Some superficially thinking people have questioned me, " Is it not a crooked way that the explanation of philosophy should be done by a number of names ". The natural should have been that of a book of philosophy like Gitaa or any of the modern books dealing with what is to be inculcated, chapter by chapter.
The hidden idea behind the repetition of the Maai names is that very truth has to be realised. By repetition of names, you establish the personal relations between Mother, yourself and the truth. A description is something like a third person's voice, whereas, in the case of a book of names, different aspects of the Truth are abbreviated into different names and when each name is repeated with devotion and with an appeal to Mother, that helps the devotee to realise the truth embodied in that name. That truth is grasped and impressed most concentratedly and assimilated.
To be hearing after a full banquet dinner while rolling in a bed, " Man must have discrimination ", and giving a half-attentive affirmation to it, is one thing. To be directly addressing Mother with a flower offering in a devotional posture after fasting in a divine atmosphere of solitude, and unified beatitude as "Mother", Thou art the discrimination", is another thing. This is one explanation only.
Another point which readers of the vast ocean of scriptures should have clearly before their mind is that they should not get confused because of the repetitions of the same names. To be a master of a subject, the student has so often to return again and again to the first point. It should, however, be born in mind that his returning to the first point after one, or more revolutions is entirely different from his first reading. Similarly even regarding the sequential order, after one reading and understanding, the repetition has not only a new importance but it is in a way necessary to obtain mastery in a matter of the recognition of each truth by itself. Mere knowing is nothing.
The very first thing is the clear and correct understanding of the life, universe, soul, relations with one another, natural tendencies, the relation of action and reaction, working forces, and Mother's supremacy over every element and every action.
(704) Punyalabhyaa पुण्यलभ्या - She that creates in the heart of the aspirant, the desire of accumulating the greatest merit. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 543
(705) Punya-shravana-kirtanaa पुण्यश्रवणकीर्तना - She that does what is stated above, by prompting Her devotees to perform several religious actions, including hearing Mother's greatness and repeating the same before others. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 544
Shravan श्रवण or hearing is generally of Kathaa कथा or scripture- reading or scripture-lecturing and is generally conducted by religious preceptors. The Kathaakaar कथाकार or scripture-reading preceptor reads a particular scriptural text work, mostly with the determination of finishing it within a certain auspicious period. Religious persons silently and devoutly hear him, some of them observing fasts and some few observing celibacy and possible purity of thought, word and deed. On completion of the work, the preceptor is worshipped and given donations.
Kirtan कीर्तन is glorifying, The Kirtankaar कीर्तनकार selects some masterpieces of religious events or of the live saints and devotees etc. and imparts religious education through such discourses lasting for few hours. The Kirtan कीर्तन is usually a literary intellect religious treat and is mostly accompanied with vocal music and devotional musical instruments. The Kirtan कीर्तन is usually made more attractive with criticisms, references to current topics, illustrations for impressing certain truths, laughter anecdotes and traditional stories.
Kathaakaar कथाकार and Kirtankaar कीर्तनकार usually lead a religious simple life of contentment and maintain themselves on donations and helps given to them by peoples for their noble and religious work. ( Please read VIPRA-ROOPAA विप्ररूपा Serial No. 784).
(706) Punya-kirti पुण्यकीर्तिः She whose glorification helps the amassment of merit. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 542
Several methods of acquiring merit (Punya पुण्य) are charity, suffering for others, fasting, undertaking ceremonial sacrifices, self-mortifying, self-denying, abstaining from enjoyments, serving others, controlling desires, going on pilgrimages, saints-serving, parents-serving, feeding the needy, providing constructional works to serve humanity, exerting oneself to serve society in its struggle to gain godliness, religiosity, etc., etc., etc.
It is Mother who creates and kindles the desire of amassing the merit. For them that have no means for the above and are of another mentality, the other avenue of gaining merit is through the hearing of the greatness of Mother and discoursing and making others to hear. Although only two words of Shravana (hearing) and Kirtana are mentioned here in this name, these two words are supposed to include all different measures as Lotus Feet service, worship, saint-companionship, self-surrendering, etc., which go to form the mental attitude of devotion.
Punya-kirti पुण्यकीर्ति is the glorification of Mother. This idea has not been well realised and is held at a great discount compared with the other two avenues. We are generally of such a pigmy-like outlook that we have certainly limited notions. A Kirtankaar कीर्तनकार means one who gives a particular discourse in a particular dress in a particular place in the meeting of a particular class of people in a particular manner. This name Punyakirti should convey the idea in any place, in any condition, at any time and to any people whoever talks about the glory of Mother has been accumulating merit. This is true even while he is talking to a fellow passenger on a bus or when he is in a dancing hall.
Mother's name does not require the sanction of any circumstances to make it creative of merit. Mother's name and Mother's glorification are by themselves the highest sin-annihilators.
Every Mother's Lodge member, just the reverse of the old idea, should be much above the selfish idea of eating one's sweet selfishly and seclusively.
Secrecy and seclusion of vices through which often Satan creeps in with the external appearance of godliness, sublimity, divinity, etc. Satan often fosters ignorance, immorality, imbecility, exclusive possessiveness, etc.
This name Punyakirti conveys a command. Glorify Mother. Spread and out-spread Mother's Glory in all publicity.
Secrecy and seclusion should be avoided as far as possible in activities of true religiosity.
If scoundrels have succeeded in running away with wealth and women in the field of religion, it is mainly through the satanic weapons of secrecy and seclusion. He who is truly religious and dies without leaving his inheritance or transferring his light and love to some disciples to the extent of the latter's receptivity, is a sinner, under Mai's Ideal. This spread of religiosity and Mother's Glory is Punya Kirti.
Mother is more pleased by the spread of Her glory than self-evolution alone, even though desire-less and spiritual.
(707) Satyavrataa सत्यव्रता - Mother, who after the creation of the desire of amassing merit by all possible avenues, creates the desire of living out a righteous life. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 817
The greatest virtue which gives a lift in spirituality is Satya or Truthfulness. The usual outlook about the "Truth" of the routine religionist although he repeats that word hundred times is extremely narrow. Few have explained "Truth" except by some small definition of " Conformity of word, thought and action".
To realise the importance of this virtue, the ant out-look should be made elephant-outlook. "Satya" must be taken to mean "Arjavam", i.e., straightforwardness. Giving a more practical aspect, I interpret "Satya" as the absence of crookedness of heart, thought and action in practical routine life. This definition may be applied to oneself, in dealings with others and the universe as a whole.
I say with experience that the degenerating influence of the highest sins is not that as great as that of the routine crookedness. The degenerating influence of constantly keeping yourself concealed from others as to what you are, utilising your speech and influence and action to give the wrong scent of your motives and further move, etc. is the violation of the truth.
I say by experience that crookedness and violation of truth are much worse than highest sin because it deadens the conscience and closes all doors against even the best saviours. No patient can be cured by even the most celestial doctor if the very history he gives the false one. If you are unreliable, you are incorrigible and untouchable as well. Impurity of other sins soils you but the impurity of crookedness murders your higher self.
(708) Satya-rupaa सत्यरूपा - Truthfulness incarnate. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 818
Satyarupaa is a higher form than the Satyavrataa which is again higher than Satyapriyaa. You are on the other side of truth. You side with people, customs, action and conduct in the right, that is Satyapriyaa. You yourself trying to best keep yourself in the right is Satyavrataa. When you cannot feel easy yourself because you are not in the right, you are Satya-rupaa.
Satya-rupaa is the stage when the righteous living becomes so interwoven with one's thought and action that any casual observer can mark you out whenever you speak an untruth or twist the truth or make the slightest departure from the right conduct. You are then Satyarupaa. There is so much of uneasiness, confusion and guiltiness stamp on your face, that even the dullest person can detect you. You are then Satya-rupaa. You can not remain composed till you have vomited out your crime, sin, fault or folly.
As an instance of Satyarupaa, I quote a wonderful instance of actual happening of a young man. He having fallen a prey to weakness with a young woman in solitude, went direct to the woman's husband and spoke to him thus: " I and your wife succumbed now, being young and in solitude. We both are fools and uncontrolled. I do leave this place tonight so that the sin may not be repeated but our best saviour can be you. I, therefore, pray to you to do all the needful to save us both from direct hell." Whatever he is another field, he is a Satyarupaa.
A similar instance I know of another person. For his service done someone came one night to him and in spite of flat refusals left a fifty rupee note. As soon as that man left, this Satyarupaa began to get a headache and vomiting and after two hours he called his son and said, " I know our poverty but if you wish I may not die before morning, please take this money and return to its owner."
Satyarupaa सत्यरूपा are those who cannot bear the burden of any secret or the fact of having dabbled with truth or having hurt anyone by unpleasant feeling, thought word or deed.
Satyavrataa सत्यव्रता may also be taken to mean She that is pleased by a vow of speaking and living truth or She that becomes Satya, i.e., more known or manifested on observing Vrataas (religious vows) sincerely and not hypocritically. Satya also means giving quick and lasting results, and Satyavrataa means She that gives quick and lasting results. Satyavrataa may also mean She that makes Her promises true in the matter of conferring all that is necessary for evolution till the attainment of salvation, on him who surrenders himself to Her.
In Devi Bhaagvat there is a story of an illiterate and foolish Brahmin by name Satyavrataa who on repeating the sound "Ai" - ए which he heard from the mouth of a boar by whom he was frightened became the king of poets. Mother taking pity on him completed his "Ai" ए to be "Aim" एम and "Aim" एम become "MAI" by continuous repetition.
(709) Sukhakari सुखकरी - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 968
(710)Suvaasini सुवासिनी - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 970
(711) Suvaasinyarchanapritaa सुवासिन्यर्चनप्रीता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 971
Whereas the previous two words denote the prominent religious qualifications for men, here are those for women.
Mother's female devotees must be carriers and creators of happiness to all. They must like the most beautiful flowers that spread the fragrance of purity, divinity and hilarity all around them.
The third name state that Mother is pleased with the worship of Her by Suvaasinis, worship being nothing else but the fulfilment of the condition of their being Suvaasinis. Mother is most pleased with those female devotees that give maximum happiness to others as daughter, wife or mother or the family woman, neighbour, hostess, kind mistress to servants, patroness, donors, etc.
WOMAN HAS THE INHERENT QUALITY OF BRINGING HAPPINESS. Mother is most pleased with them THAT BY THEIR VERY PRESENCE, and sweet speech make all miseries forgotten, and with them that spread the fragrance of their silent service and self-sacrifice.
In routine religion, Suvaasini means a married woman whose husband is alive and Suvaasinyarchanpritaaa means " She that is pleased by the worship offered by women with their husband alive. " In Mother's Ideal, however, religiosity has no existence without righteousness and therefore I prefer the above interpretation. There is nothing like meritoriousness or meritlessness in only fact of being married or unmarried, being with or without a husband or in the condition of the husband being alive or dead
(712) Naama-paaraayana-preetaa नामपारायणप्रीता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 732
(713) Stotra-preeyaa स्तोत्रप्रिया - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 927
(714) Stuti-mati स्तुतिमती - ललिता सहस्रनाम स्तो., नाम क्रमांक 928
She that is pleased by the continued repetition of Her name, Hymn or Prayer.
Righteous living, goodness, happiness-conferring and fragrance-spreading have been spoken about. Righteousness and goodness are no doubt the most admirable requirements for being happy but they are only the entrance gates of religiosity. Many more things are required to be happy and that is because everyone does not act righteously. Just the reverse of it, the righteous man is generally most crushed because he offers the least resistance and is of a harmless and forgiving nature. The world's way is to curse the good man for not being better and to thank the bad man for not being worse, as only that way one's self-interest is best served. In this world, there are many unknown and uncontrollable forces and happenings and therefore in addition to goodness and righteousness, one needs the Grace of Controller of the Universe.
"Being good", is conveyed in the first requirement of Mother's Ideals, viz., "Love All". It includes the requirement of a good and superior heart but goodness will remain barren unless it is translated into action. This is conveyed in the second requirement, viz., "Serve All." Love without service is unfruitful. It has not the material substance to keep the flame ablaze. Service without love does not bring bliss to the server or the served. Thus Love and Service should go together. Further even service with love or love with service is found to be not enough for being happy. We than an acquaintance with higher happiness which laughs at all kinds of little happiness that this world can give. Hence "Devotion to Mother," is the third requirement which we are dealing with here. The third requirement means "Be the pet child of the Controller of the Universe."
Mother is pleased by the frequent repetition of Her names which is the simplest method of securing Her Grace. This must be done without any idea of prohibitions of time, place, manner and even bodily condition.
Repetition must be practised until your tongue becomes so accustomed that it will go on doing its work without physical exhaustion, exertion and even consciousness, just as some have the habit of unconscious leg-shaking. One devotee says," Oh tongue, why I have flattered and flattened thee with most dainty dishes !! Why, if it is not with the hope that thou will not prove faithless, and will not fail to save me by repetition of Mother's sacred name !!
She is further pleased by stotras, which mean age-borne popular hymns and psalms.
She is further pleased by Stuti Mati स्तुतिमती, which means the mentality (Mati - मती) to feel grateful for whatever good is found and happens and to offer prayers of thanksgiving for the same.
(715) Svarna-garbhaa स्वर्णगर्भा - She who as it were lays the golden egg from which this most wonderful and shining and fascinating universe comes into being. Praise Mother as the Creator of this most wonderful world. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 638
(716) Vishvato-mukhi विश्वतोमुखी - With faces in all directions and turned to all, capable of seeing with millions of angles of vision and attending to the need and evolution of one and all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 780
(717) Pancha-brahma-svarupini पंचब्रह्मस्वरूपिणी - Of whom the five Brahmans are the five forms. Scriptures say,"The unconditioned Brahma by the play of Maayaa becomes five-conditioned Brahmaas, viz., "Brahmaa, Vishnu, Mahesha, Ishvar and Sadashiv." Some explain five Brahmas to mean Jiva (soul), Prakriti (inborn nature), Ahankaar (egoism), Manas (mind) and Buddhi (discriminative faculty). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 250
(718) Niraalambaa निरालम्बा - With none whose support She needs.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 877
(719) Ameyaa अमेया - Immeasurable. Everything about Her including mercifulness, beauty, love, etc., is immeasurable. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 616
(720) Aprameyaa अप्रमेया - Unknowable. Everything about Her including Her mysterious ways of saving and perfecting and granting salvation, etc., is unknowable.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 413
(721) Achintyarupaa अचिन्त्यरूपा - Of a form and nature which is unthinkable. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 554
(722) Kalpanaa-rahitaa कल्पनारहिता- Everything about Her is beyond all possible imagination. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 858
(723) Nissim-mahimaa निस्सीममहिमा - Of immeasurable Greatness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 429
(724) Kaashthaa काष्ठा - The goal of all souls and the universe. The destination or final condition which all souls strive to reach and which the universe is made to go to.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 859
(725) Shirasthaa शिरस्था - She, whose Lotus Feet are put by all deities and devotees on their heads. The name in the original is Shirasthitaa but it has been altered to rhyme with the next name.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 591
Further, She is Shirasthaa whenever they think of Her in their brains as the highest destroyer of difficulties as Power. The fortunate first know about Her and thoughts about Her first begin to fill their brain.
(726) Hridayasthaa ह्रदयस्था - She, that is installed in their own hearts by deities and devotees as the highest giver of Love, joy and happiness, i.e., as Love. After knowledge about Her is mature, there is an offshoot of a desire to have a relationship with Her and Hers, i.e., She than occupies the heart. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 595
(727) Aajnaa आज्ञा - She, who rules and set things as She desires, not by any hard effort but by mere command. Then the aspirant tries to know the ordinance through scriptures. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 828
(728) Poojyaa पूज्या - She that has been worshipped and prayed in all times by deities and devotees. Then the aspirant worship and prays to her.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 803
(729) Samhritaa-shesha-paashandaa संह्रताशेषपाषण्डा - Destroyer of all hypocrites, i.e., who are hostile to true religiosity and righteousness. Here She considers why the apparent approach Her? Is he hypocrite? ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 355
(730) Mahaa-satvaa महासत्वा - She is the highest essence. She that tests and ascertains the essence or merit of her devotees what sacrifice he is capable of, what is his plane, etc., and fills up the deficiency to enable him to be Her true devotee.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 216
(731) Sulabhaagati सुलभागति -She is then very easy to approach and surrender ourselves to. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 683
The original name is SHOBHANAA SULABHAAGATI. Shobhanaa may be taken to mean salvation and the meaning that may be taken as easy from the commencement to the attainment of salvation.
(732) Sukhaaraadhyaa सुखाराध्या - Worshippable and appeasable with ease, i.e., without any great austerity or self-mortification. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 681
(733) Sadaatushtaa सदातुष्टा - Ever contended.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 921
(734) Sadoditaa सदोदिता - Ever alert to run to the succour of Her devotees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 920
(735) Sadyah-prasaadini सद्यःप्रसादिनी - Granting Grace immediately and unfailingly. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 383
(736) Pooshtaa पुष्टा -Because She gets Herself nourished by the very joy that She experiences by doing the welfare of Her devotees. ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 801
(737) Bhaktanidhi भक्तनिधी - She becomes the treasure to which the devotee looks and on which the devotee counts in all his difficulties. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 567
(738) Drishyarahitaa दृश्यरहिता - She is invisible and every time She sportively tries to deceive the devotees by trying to create the false notion that his successes are due to his own efforts, chances or some other persons or other deities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 650
(739) Daurbhaagyatulavaatulaa दौर्भाग्यतूलवाूला - The gale which blows away the misfortunes like the thistles or tufted seeds of reed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 744
(740) Rogaparvatadambholi रोगपर्वतदंभोली - The thunderbolt which shivers the mountain of diseases. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 748
(741) Jaraa-dhvaanta-ravi-prabhaa ज्वराध्वांतरविप्रभा - The sun-beam which dispels the darkness decay. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 745
(742) Para-mantra-vibhedini परमन्त्रविभेदिनी -Destroyer of hostile charm. There are three energies: Prabhu Shakti (lordship), Mantra Shakti (diplomacy) and Utsah Shakti (armed force) and if with these energies anyone is trying to subdue or harass Her devotee, She destroys all these energies as also deadly weapons, if any, directed towards the devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 812
(743) Raajya-vallabhaa राज्यवल्लभा - She that delights in making Her deserving devotees vallabhas or masters of desired dominions, namely of royalty, supernatural powers, wealth, knowledge, fame etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 686
(744) Trivarga-nilayaa त्रिवर्गनिलया - Abode of all the trinities, of deities, times, conditions, purusharthas, viz., Dharma, Artha and Kama, of three (Bhuvans) regions, etc.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 873
(745) Trivargadaatri त्रिवर्गदात्री - Giver of all that is desired, in connection with above-stated trinities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 760
(746) Muktinilayaa मुक्तिनिलया - The abode of salvation, meaning the mine of gems of modes, of remedies, and dispensations, that go to restore freedom or secure salvation. Mysterious, unfathomable and innumerable are Mother ways of saving Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 839
(747) Mukundaa मुकुंदा - Reliever from any miseries. Salvation-giver. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 838
Mukunda is the name of Krishna. That Krishna and Kaali are the same has been supported by many scriptures.
In the Tantra Raaja while describing several Gopal mantras it is thus stated, " Lalitaa, once appeared in a male body as Krishna , with Her different energies to support with Her in the form of Gopies. That the idol of Shri Nathji has been wearing a nose ring as a commemoration of the Mother's devotee Vallabha Dholaa is a well-known fact. This devotee showed to Krishna's devotees that Kaali was Krishna in male form by praying the idol to appear as Kaali and this the idol did.
JAYA MAAI, MOTHER BLESS ALL
GROUP T
Under this group such names as give a bit advance view of matters, are included.
(748) Gurumurti गुरूमूर्ति - In the form of Guru the Teacher. Mother, Guru, Shishya and the Mantra are in such intimate inter-connection that they may be taken to be one. Guru is one who removes darkness. Guru should be a miniature of God who is approachable and available for the incessant practice of attaining the deservedness of efficiently serving Mother. Guru is for the practice of dedication, self-surrender, most honest dealing, confession, obedience, patience and other virtues, which should be sufficiently developed to enable one to gain admission into the realm of a higher plane. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 603
Mother is Guru, because so long as Her Grace is not there, you do not recognize the Guru although you are in his company for years together, nor does the Guru feel any inclination to speak with you. It is the Mother's Grace, which brings about the union of Guru and Shishya and Guru who brings about the union of the individual soul and the universal soul
In some cases Mother Herself becomes the Guru.
(749) Gunanidhi गुणनिधिः -The treasure of all virtues. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 604
By company of the Guru and by strict obedience to his instructions, you develop virtues and eliminate vices. Mother is the treasure of all virtues. To the extent that you have the treasure of virtues, you have more of Mother with you.
Guru also means a rope and Nidhi the person to whom the rope is tied. The idea is that during calamities, Mother tightly holds the rope of the boat of Her devotees, preventing them from sinking.
Once Her devotees declare themselves surrendered to Her, She holds them in Her full grip.
(750) Guru-mandala-rupini गुरूमण्डलरूपिणी - In the shape of assemblage or collection or conference of spiritual teachers. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 713
This word conveys universality. Mother is not simply Guru-murti but Guru-mandala-rupini as well. The evil of well-froggism that follows as result of considering Guru as God is here warned against. She is the collection of all the Gurus. It is foolish to consider that one's own Guru is a diamond and those of others are stones.
In the matter of one's own Guru, religion and worshipped God aspect, the understanding must be very subtle. The advantage of concentration on one's own select should not be lost on one hand and there should not be well froggism on the other. This is a difficult position which few are able to achieve. You must be devoted to your own and yet revere others. It is foolish to wipe out distinctions and yet it is necessary to broaden the outlook. To say, "everything is same " is the talk of a fool who is simply a talker or one who is too much afraid least a quarrel or some bitterness may ensue.
To give an idea of routine life, it should be just as in a joint family of an old papa with several sons. Each of the sons' wives acts equally well to all the sons in all matters except one, viz., the matrimonial heart to heart relation. So a devotee has to behave with respect to his own God and Guru and those of others. All are the sharers of the whole property but the master of oneself, one's heart and one's love in One alone.
