The WordPress.com stats helper monkeys prepared a 2015 annual report for this blog.
Here’s an excerpt:
The concert hall at the Sydney Opera House holds 2,700 people. This blog was viewed about 9,200 times in 2015. If it were a concert at Sydney Opera House, it would take about 3 sold-out performances for that many people to see it.
LALITHA (LALITA) SAHASRANAMA MAI SAHASRANAMA
341) Kshettraswarupaa क्षेत्रस्वरूपा – With matter as Her body.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 341
While going through this name, one should seriously think how body limits the soul, which is so often led by the requirements of the body. Body has a certain power over the soul.
One of the greatest subject of thought, is how to bring about the best and correct understanding about the relation and rhythm, between the body and the soul.
342) Kshetreshi क्षेत्रेशी – The ruler of matter. ललिता सहस्रनाम स्तोत्र, नामक्रमांक 342
343) Kshetra-kshetrajna-paalini क्षेत्रक्षेत्रज्ञपालिनी – The protector of matter and of the knower of matter. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 343
Kshetra means the matter or the field and Kshetrajna is the knower thereof, i.e., the soul (jiva). This body is called Kshetra, and on who resides therein is called Kshetrajna.
344) Kshaya-vriddhi-vinirmuktaa क्षयवृध्दिविनिर्मुक्ता – Free from decay and growth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 344
345 ) Kshetrapaal-samarchitaa क्षेत्रपालसमर्चिता – Worshipped by Kshetrapaal, the protector of the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 345
It is explained in Hindu Mythology that Kaali, one of the aspects of Mother as the fighter on battle-field killed a demon, but there after the fire of Her wrath was not appeased. Seeing the consternation of the world , Shiva in order to appease Her anger assumed the form of crying infant. She suckled the child who drank up the fire of anger along with the breast milk. This child which is that incarnation of Shiva, is called Kshetrapaala. Kshetra is also the place where Mother is worshipped. In places where Mother is worshipped, Mother’s invisible devotees remain present. Being so very anxious to maintain the continuance of worship and sacredness of the place, they actually pray to Mother for the continuance of the prayer holding and sacredness of the place and practice.
346) Vijayaa विजया – Making Her devotees ever victorious. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 346
Mother that gives success in all undertakings , to those who propitiate Her on tenth of Bright Fortnight of Aashwin Month, after great propitiation of Her, during the first nine days from 1st to 9th.
Vijayaa is the deity and Vijayaa Dashmi (Dasheraa) is the day of Victory for Mother’s devotees.It is a sacred festival day for Hindus and is connected with success of Rama after Mother worship and that of Paandavas of Mahaabhaarat and so on. All Hindu kings observe the day with great splendour and display, and on the said festival day, people worship their weapons, and means of power and maintenance, swords, horses, even motor cars etc. The day falls somewhere near about October.
347) Vimalaa विमला – Unsullid. Pure in midst of all impurities.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 347
348) Vandyaa वंद्या – Adorable.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 348
349) Vandaaru-jana-vatsalaa वन्दारूजनवत्सला -Fond of Her worshippers in the relation of their being Her children, as Mother. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 349
350) Vaagavaadini वाग्वादिनी- The speaker of the word. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 350
She resides as speech in the mouth of Her devotees, and She is the origin of all words and their phonetic powers.
EXTRACT FROM THE BOOK : MOTHER AND MOTHER’S THOUSAND NAMES
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST MUMBAI 400054 INDIA
LALITHA ( LALITA ) SAHASRANAMA MAI SAHASRANAMA
331) Vardaa वरदा – Granting boons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 331
Mother’s hand is ever uplifted hand. She is the giver of the boons to all Devas, Daityaas and Devotees. As known to all, the hand is the instrument and emblem of giving.
Mother’s Devotees have stated, “Mother, Thou alone an exception. Other deities raise their hands only when they desire to confer gifts, achievements, protection and demands. Thy one hand is ever raised. The order of happening in the case of Thy Devotees is not first their propitiating Thee and thereafter Thy permitting to them ask the boon and then Thy granting the boon. That ceremonious part is not there because Thou art Mother. Thou findest unnaturalness in all that procedure as Mother. Thou consirderest that process to be a silly one as if Thou wert unable to know what Thy devotees stand in need of. What mostly happens is that Thou removest the cause of sorrow , pain and misery before they demand.”
In Gujerat there is a well known paradoxical saying , ” Mother does not see the face of anyone hungry,”. The explanation is , that as soon as the hungry person thinks of going to Mother, one get’s one’s food through someone. Similarly here too,asking and granting of the boon is dispensed with. What other deities do by hands, that is done automatically by resorting Mother’s Lotus Feet.
332) Vaama-nayanaa वाम नयना –Crooked-eyed. Or giving crooked and misleading proof. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 332
There is a subtle meaning as well. To those who try to please Her mechanically by worship, Yoga, etc. She gives boons as Varadaa in the straight-forward way. But for them that are Her lovers, She makes appearance, as if She is angry and so arranges that the world may think that Mother is wrathful to him. In reality, She is loving him the most. She is simply testing him and deluding others about Her love to him. Even in matter of the earthly love this is so very common. How crooked than must be the dealings in Divine Love(?) This crookedness is blessings in disguise. It saves the devotee against the envious and wicked souls of the world, and against his own internal enemies, trying to get hold over him. It increases the pangs of love and creates for him a claim, A cause and an occasion for love fight with one’s Beloved Mother.
An indescribable joy is experienced by the lover, on being slightly ill treated by the beloved and by the beloved while slightly ill treating the lover. That ill treatment is quite against the heart. The pleasure is experienced in the thought , ” The lover loves me not a bit less, although I so ill treat”.
There is the greatest joy in the idea , I am indispensable to my lover. My devotee will die after me “.To test and also to enjoy this pleasure, Mother sometimes seemingly acts most cruelly. When all other worldly thoughts and desires except those that pertain to the loving and being loved disappear, the contest between the lover and the beloved begins. ” To love ” is higher than “to be loved “, because of the disinterestedness of love and preparedness for any sacrifice by the lover for the beloved. The contest is for being the lover and making higher sacrifice with great self surrender.
For the sake of my devotional readers, I do not mind narrating my personal experience. After I began to love Mother turning from Power to love, my house built over with my lifelong savings collapsed in 1927 during Gujerat floods. I did not leave Her. And when I began to love Mother on my conception being raised from Hindu Maataaji to Maai of the whole humanity thinking of Her , day and night in 1931, I had been almost lunatic. Still I did not leave Her. When I decided to render more useful service in 1937, my wife turned lunatic and had to be in the Yerawada Mental hospital. And yet I am dead certain ” I love Mother and Mother loves me , and most passionately”.
It should not be misunderstood, that worship and devotion to Mother results in having to be in calamities. Just the reverse. There are two classes of devotees.Mother is Bhukti- Mukti pradaayini; Giver of the highest enjoyment, and highest beatitude and what is described here is applicable to only fewest exceptions. none should have the wrong notion of calamities befalling a worshiper or a devotee. I write this , because I have found it necessary from practical facts.
From Bombay (Mumbai) for the same railway fare you can go to Poona [Pune] (Enjoyment-centre) or Nasik (Renunciation centre). It is for you to demand the ticket for the same fare.But once you are in the Nasik train, you can not have the Bhor Ghat natural scenery on the Poona route, as well. This subtle point has already been previously explained. There is a descending half and descending half, of the whole evolution circle. In reality both paths lead to happiness. One is the path of securing outer happiness, and the other, of inner happiness.You have to pay the price for both. Inner happiness is extremely dear and price to paid is extremely heavy.
The purchaser of an elephant has to see himself impoverished , to the extent of an amount, which would maintain a family perpetually; but the purchaser’s joy on one elephant ride amply counter-balances the price paid. The only thing, is that one should not over-estimate one’s purchasing power.
In practical life, some worshippers have miraculous agreeability and windfall, where as other worshippers can barely make the family-living run.The difference lies in the route of the ticket you have purchased. You cannot be , at your fancy, jumping from one train to the other. Of course , when you are a twenty four hours servant of the Railway Company, you can be in any train, but by that time your natural craving would for Deolali :- The sportive Goddess Mother.
The Railway Station just previous to Nashik (Self-extinction) is Deolali ( Attainment of the Grace of the Sportive Mother).
The enjoyment route leads you to Kirkee and Poona (Pune). ” Do it indeed”, and “Repeatedly”, respectively. There is no end to the cycles of births and deaths, striving and toiling, enjoying and suffering.
There is still subtler point and I continue the train illustration, to explain Bhukti-Mukti-Pradaayini . There is a uniqueness in the benefit derived from Mother Worship. Under Mother’s Refuge, you have the freedom and enjoyment, without fear and with protection , as the baby near the window in a train, that is permitted to enjoy the breeze and sight-seeing, and yet is strongly caught from behind by the Mother, lest the baby may over topple. It has my repeated observation during train travels. The baby with the father has either to forego the breeze and sight-seeing or should take care of itself. If the baby obstinately desires the parental protection as also the enjoyment, it would be soon quietened down with a slap. Father is justice. He would not permit both. Mother is Love and Mercy. Please note that in case where a father protects and permits, the father is only playing the part of the Mother.
Misleading proofs are :-
Such happenings as above-narrated try to mislead the devotee if he is kachchaa कच्चा (immature). If he is a pukkaa पक्का (mature) , others are made to be mislead about him. When my wife turned lunatic ( Mother bless her. By Her Grace she has returned home, to save me in the eyes of worldly people, from a certain dishonour.) Kachchaa devotees of Mother left Mother.
There is a very tender emotion and answer whenever devotees fail in tests” I have failed in the test but Thou, Oh Mother. hast failed- in the bounty of Thy Grace , as well. If I had had enough of Grace , I would not have failed in Thy test.”
The idea of “misleading-ful viewing” is that those who do not secure Her Grace, get deluded with misleading proofs, as a result of wrongly viewing matters, which also proceedes from Her, during a certain stage of evolution, when that is necessary for further experience.
Vaama-Nayanaa also means looking at Her Beloved child through side glances. None should know that, not even the Beloved child. There is a pleasure in the hide and seek, and in the temporary crookedness in Love-Game.
333) 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 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.
334) Vishvaadhikaa विश्वााधिका- Transcending the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 334
She is beyond universe. This name removes misunderstanding of those who think that God is only imaginary name for all things of universe put together known as “nature”. This name is an eye opener for them who do not go beyond “Mother Nature”.
335) 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 चिंतामणी is a gem, which the power of conferring whatever is desired, as soon as thought of having a particular desire fulfilled, arises. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 335
336) Vindhyachalvaasini विन्ध्याचलनिवासिनी – Residing in the midst of mountain.(Similar to above). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 336
Considering the geographical situation of Himalaya हिमालय and Vindhya विंध्य, we may take the two Vaasinis वासिनी (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 नंदगोपगृहजाता . Born in the house of Nanda, i.e., the energy of Blessed Lord Krishna, who was the master of the hearts of the whole universe.
337) Vidhaatri विधात्री- The ordainer of one’s fate. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 337
It is stated, 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 is 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 Karmik Law, whenever She desires.
338) Vedajanani वेदजननी-Mother of the Vedas.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 338
Mother of all scriptures of all religions. This name establishes the superiority of Love of God to the most profound knowledge of the sacred lore. Vedas, the fountain of universal Divine Knowledge, have come to exsistance, as a breathing by Her. Individual divine knowledge arises as a result of the waking up and hissing of Mother, in the shape of Kundalini the serpentine power, residing in each individual body.
Tukaaram when greatly harassed by Pandits said, “You know Vedas but I have caught the Lotus Feet of the Father of Vedas.” Similarly Mother is described here as Mother of Vedaas, the shower-er of divine and spiritual knowledge, on universes and individuals.
339) Vishnumaayaa विष्णुमाया – All-pervading love. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 339
Vishnu means all pervading unlimited by place, time and law of causation, etc. and Maayaa means love. It is in the field of Maayaa, delusion and love, that seeming obsurdities have a place.
Mother is the donor of the power of diplomacy and delusion conferred on Vishnu to enable him to conduct and protect the universe. This is an instance glorifying Her name Varadaa, the boon-giver. The most efficient and the most wonderful power that subjects and conquers everything and everyone is Vishnu’s. And it is by way of boon of Her giving. Ishitva (supremacy) and Vashitva (subjugation) are Vishnu’s powers or Vaishnavi powers of holding supremacy after subjugation..
In a worldly way, success is achieved by four powers known as Shama शम (conciliatory, co-operative and persuasive power), Daana दान (purchasing power and power of temptations through promised or actual returns),Bheda भेद (powers of dissuading, misinterpreting secret working, planning, plotting and cheating etc.) and Danda दण्ड (power of force and might).
340) Vilaasini विलासिनी –Playful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 340
Playing with Her powers of concealing the truth, and showing untruth as truth and truth as untruth. Vilaasa विलास primarily means extension. Vilaasa therefore means such acts, gestures, projection and development by speeches and tricks, as intensify Love.
EXTRACT FROM THE BOOK : MOTHER AND MOTHER’S THOUSAND NAMES
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST MUMBAI 400054 INDIA
LALITHA (LALITA) SAHASRANAMA MAI SAHASRANAMA
321) Kaamyaa काम्या – The Desideratum.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 321
Those who desire liberation and find that they are not sufficiently suited to follow the other routine paths of evolution , desire to approach God as Mother, whose Grace alone , is powerful enough to do the rest.
322) Kaama-kalaa-rupaa कामकलारूपा- In the form of Kaama Kalaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 322
Kaama काम means desire and Kalaa कला means the art. Mother is in the form of the desire, as also the art which leads to the fructification of the desire, as also the result of the union of the desire and the art of fulfilling the same. On personification, Kaama काम means Shiva शिव and Kaali काली means Shakti शक्ती . Mother is the union of Shiva शिव and Shakti शक्ती or to be more explicit Mother is the Mother of Shiva a in whose heart is Shakti and Shakti in whose heart is Shiva.
It is interesting to think about the qualities and actions of the pairs, Brahma ब्रह्म and maayaa माया , Love and Power, Spirit and matter, knowledge and desire, Shiva and Shakti, man and woman, inaction and action, etc. There union is bliss. that bliss is felt, if the union is by unification, i.e., if after separation.
There are subtleties within subtleties, and the parts they play are wonderful. They have opposite qualities at times, at times exactly similar qualities , at times they exchange these qualities. All play of the Two Inseparables, and again the conception of Two about the One, the knowledge of the Reality and delusion caused by notions of unreality, are the subtle plays. Both plays are Kaama-Kalaa-Vilaasa. One play is in delusion and the other in full understanding of the Reality.
The whole universe with its funny working is Vilaasa विलास, the play of Mother, well versed in art of making people run mad after desires, and again making them completely proof against any desires on disintegration of these desires.
Mother is the desire, the kindler of the desire, the desirer, the desired, the art of fulfilling the desire, the fulfiller of the desire and finally the proofness against desire.
On the plane of love between man and woman, it is Mother that has gifted woman with the art of kindling the desire, fulfilling the same, and finally bringing up the stage of being fed of the experiences, as a result of entertaining the desire. Woman to man is a miniature of the play of Mother to Her beloved souls, although much inferior and full of ignorance on the part of both man and woman, and of a different kind, and of a different consciousness and with a different object in view, in a word, the play of the deluded or desire-driven.
323) Kadamba-kusuma-priyaa कादंबकुसुमप्रिया – Fond of Kadamba flowers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 323
324) Kalyaani कल्याणी-Beneficent. Showering permanent and eternal final welfare. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 324
Just as the cow is nourished during the day with the repeated chewing of the tender grass, so the devotee is nourished by repetition of Mother’s name and remembrance.
Permanent nourishment is Kalyaan कल्याण and that one begins to have as soon as he comes in contact with Mother’s devotees.
325) Jagatikandaa जगतीकंदा – Seed of the world.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 325
326) Karunaa-rasa-saagaraa करूणारससागरा- Ocean of the waters of compassion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 326
327) Kalaavati कलावती – Full of tricks. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 327
This is when She attracts and plays with Her devotees. She uses a hundred tricks while playing with Her devotees, befooling them, sometimes raising to skies, sometimes treating them during the play, and for the purpose of play alone, as worst as dust and so on.
328) 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
329) Kaantaa कांता- Beautiful ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 329
Devotees feel more of hilarity with Her than with with the youngest most beautiful playmates.
Having described Mother as an ocean, any reader or follower may say, “Oh, it is all serenity. Let us be known as, and let us acknowledge ourselves as unfit. Devotion is alright for them who have no desire and all serenity. Surely a man can not have as much hilarity in the company of Mother, as in the company of a beloved ?
To this the reply is that She is more beautiful and more romantic than what the most beautiful and most romantic beloved can be. Mother is so very full of loving heart and romance , that youngest devotees also forget their sexual pleasures and pass all their time in the company of the Mother, considering themselves most happy. Similarly if a devotee’s heart is overflowing with pure and sincere love, people, even though young do flock round him, and feel extreme pain to leave him.
330) Kaadambari-priyaa कादंबरीप्रिया -Fond of romance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 330
EXTRACT FROM THE BOOK : MOTHER AND MOTHER’S THOUSAND NAMES
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST MUMBAI 400054 INDIA
LALITHA [ LALITA ] SAHASRANAMAM MAI SAHASRANAMAM
311) Rasyaa रस्या – She who is to be tasted. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 311
The only joy source which once tasted will enslave you for ever, and therefore to be tasted again and again.The remembrance of taste never disappears or dims. By experience, self-denial and wisdom, one refrains from pleasures, but the desire for worldly pleasures remains latent and buried. These become extinct, only when higher joys of divine love are tasted.
312) Ratna-kinkini-mekhalaa रणत्किंकिणीमेखला – Having a girdle of tinkling bells. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 312
Tinkling is infatuating.
When that is heard, ordinary mortals fall in swoon with unbearable and overpowering joy, whereas greatest Yogis like Shiva शिव wonder, on finding that their state of full bliss is broken, being surprised with the experience, that a still higher joy does exist. Theses then run maddened with the desire of hearing that tinkling again and again.
312) 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
313) Ramaa रमा ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 313
Mother becomes the Ramaa रमा, the Lakshmi लक्ष्मी, creating 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.
314) Raakendu-vadanaa राकेन्दुवदना With the face like the full moon.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 314
315) 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 315
316) Ratipriyaa रतिप्रिया – Beloved of Rati. Fond of loving and being loved.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 316
317) Rakshaakari रक्षाकरी -Protector. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 317
She that protects Her devotees from miseries, temptations, sins etc. Rakshaa रक्षा also means ashes, She that reduces the sins of Her devotees to ashes.
318) Raakshasaghni राक्षसघ्नी – Killer of Raakkshasaas.ललिता सहस्रना स्तोत्र, नाम क्रमांक 318
The difference between a Daitya दैत्य and a Raakshasa राक्षस 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 passion of personal aggrandisment. In fact, Daityas often did much more severe and hard penance than the Devas. Even the art of Sanjivani संजीवनी 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 दिती and Aditi अदिती . 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.
319) Raamaa रामा- Woman. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 319
It is not that Mother always likes to manifest Herself as the most beautiful lovely woman. She sometimes assumes the form of even an old hag.
In the Hindu scriptures, there is a description of Dhumaavati धुमावती, one of the aspects of Mother. Deformed, restless,cruel-faced, dirty-clothed, dry, rickety, inauspicious-looking, with a winnow in hand , poverty-stricken, widow-like, with the crow as Her pet bird, etc.
Naturally there are few devotees, who accept this form for their worship, but those who do, are favoured most speedily with the fulfilment of their desires.
True devotees delight to serve any woman, in whatever form, however ugly, poor, crooked, criminal and sinful. All women to him are different forms in different bodies of Mother.
If women are pleased or displeased, deities also are pleased or displeased. If they are pleased, the family prospers. the country, in which women are respected and protected and taken care of, prospers. However, woman should not mean one’s wife, nor should that respect or help be an outcome of selfishness, slavery, lust or illicit love.
320) 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
LALITHA (LALITA) SAHASRANAMAM MAI SAHASRANAMA
301) Hrimkaari ह्रींकारी -The syllable Hrim. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 301
Hrim means shame and kaari, 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 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 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 love for and from Mother and disinterested devotion. By “Hrim” he gets all wisdom and knowledge and self-control. By “Klim” he gets attractivity, power of subjugating others to his will and Siddhis and Supernatural powers, etc.”Sauhoo” removes all obstructions, destroy all evils and perfects whatever is imperfect.
302) Hrimati ह्रींमती – Possessor and giver of “Hrim”.
Hrim means here that discrimnative intellect, which protects you from such acts, thoughts and desires, as you make you feel ashamed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 302
303) 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, there is a delight due to the constant remembrance of Her devotees.
304) Heyopaadeyavarjitaa हेयोपादेयवर्जिता -She has nothing to reject or to accept. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 304
Because She has no fear and no hope.Because She is above the influence of anything , and because She is not imperfect. She is not busy with perfecting Herself. Because none and nothing is attractive or repulsive to Her.Scriptural obligations and prohibitions , except those relating to fundamental universal truths, are not indispensable to one , who has received Mother’s Grace.
305) Raajaraajaarchitaa राजराजेश्वरी – Worshipped by kings of kings, as Manu.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 305
306) Raajni राज्ञी – The supreme queen.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 306
307) Ramyaa रम्या -The beautiful one. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 307
308) Raajiva-lochanaa राजीवलोचना -With eyes like those of deer.
Raajiva राजीव means, “deer, fish, lotus.” ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 308
309) Ranjani रंजनी -Delighting. The name refers to the idea of the mental joy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 309
310) Ramani रमणी- Gladdener. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 310
The name gives the idea of joy by playing,laughing, and rejoicing
in company.
EXTRACT FROM THE BOOK : MOTHER AND MOTHER’S THOUSAND NAMES
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST MUMBAI 400054 INDIA
LALITHA [LALITA ] SAHASRANAMAM MAI SAHASRANAMA
291) Purushaartha-pradaa पुरूषार्थप्रदा –Granting the returns of the efforts of men, who propitiate Her.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 291
Those who worship the Supreme Shakti, whether properly or improperly, are certainly not in Samsara संसार (worldworms) and are sure to be liberated in a miraculously short period, on being dragged through most dizzy downfalls after most enviable enthronements, repeatedly.
Purushaarthaas are four in number, being Dharma धर्म, Artha अर्थ , Kaama काम and Moksha मोक्ष . These respectively mean righteousness and religion, property and means for making religious progress, fulfilment of legitimate desires and liberation or salvation.
292) Poorna पूर्णा – Perfectioner. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 292
Zero and infinity are juxta-positional.The Laya लय , the absorption results in Mother showering Her Grace to perfect the devotee. She makes him perfect.When you prostrate full and it appears certain that you are unable to get up by yourself, then Mother raises you Herself. When the streak of even polluted water becomes so small as to be invisible and loses itself in the Ganges, that streak become Ganges. So long as certain house refuse thrown on the road has some form it is refuse thrown on the road but when it becomes formless then it becomes the road itself.
293)Bhogini भोगिनी – She that creates a desire for enjoyment.
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 293
294) Bhuvaneshvari भुवनेश्वरी – Ruler of the universe. ललिता सहस्रनातम स्तोत्र, नाम क्रमांक 294
This is one of the ten aspects of Mother known as Dasha Mahaa Vidyaas दश महाविद्या , that are worshipped for different goals. The sound or Beeja Mantra बीजमन्त्र or the seed letter for Her being appeased, is Hrim ह्रीं .
295) Ambikaa अम्बिका- The Mother. This Mother is not the Finalmost Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 295
Motherly aspect which has a larger portion of Ichchha Shakti इच्छाशक्ती , with just necessary portion of Jnana Sahkti ज्ञानशक्ती and of Kriyaa Shakti क्रीयाशक्ती , is known as Ambikaa अंबिका .
As already explained, prisons are also of king’s making. Similarly Ambikaa ( beside perfection ) also means deceit, sleep and night. Prisons are there as also guest houses. The whole thing depends on the class of book, in which you are with the Royal Majesty.
The devotee has however not only the right to the guest house but to the palace itself. For them that approach God as mother, not simply the guest house or the palace , but even the harem ever open.
Night is the great Shakti, and the day is Shiva.One of the agencies of Shakti is Maayaa माया. She is the great deceiver. Another agency ruling the world is sleep. Night creates darkness and destroys the day, and is consumer of the life of the beings in the world.
That sleep has enshrouded even Vishnu. When Brahmaa was assailed by two demons, he sought the help of Vishnu, but Vishnu could not get up being under the influence of sleep. He than prayed Mother to remove Vishnu’s sleep. One has said,” I praise the divine sleep of Vishnu, of unequalled power, the ruler of the Universe , the supporter of the world, and the cause of the preservation and destruction.”
296)) Anaadi-nidhanaa अनादिनिधना-Having neither beginning nor end.Or,whose devotees reach the stage of no births and no deaths. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 296
297) 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 ?
298) Naaraayani नारायणी – The first abode of humanity. She is not the finalmost Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 298
Naaraayana नारायण means Vishnu or Shiva; the wife of Shiva or sister of Vishnu is called Naaraayani. There is a saying, “Adoration to Shiva, the husband of Naaraayani.” Mother’s devotees should not get confused at the references made about relationships. Be it any relation, wife or sister or Mother, it should not be taken to mean anything except oneness. Literally Naaraayani नारायणी means She whose first abode is water or She that is the first abode of man.
299) Naadaroopaa नादरूपा – In the form of Sound (in the ether).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 299
300) Naamarupavivarjitaa नामरूपविवर्जिता – Transcending name and form.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 300
There are five qualities of the universe, which appear inextricably intertwined in the knot of spirit and matter.These are analysed by great men, are known as ‘existence, knowledge, bliss, name and form.’
Everything Asti अस्ति (exists), Bhaati भाती (shines, lives), Priya प्रिय (creates and need joy), Naam नाम (has a name) and Rupa रूप (has a form).
EXTRACT FROM THE BOOK : MOTHER AND MOTHER’S THOUSAND NAMES
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST MUMBAI 400054 INDIA
LALITHA [ LALITA ] SAHASRANAMAM MAI SAHASRANAMA
281) Unmesha-nimishotpanna-vipinna-bhuvanaa-valih उन्मेषनिमिषोत्पन्नविपन्नभुवनावली –
The series of worlds appear and disappear with the opening and shutting of Her eyes. Worlds include mental universes of the devotees also. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 281
Since the eyes of Mother never close, the expression “opening and shutting,” refers to the influence of the destiny of beings, at Her mere wish.” “ By Her mere wish the whole universe appears and disappears.” ” The creation of the supreme is simply the expression of Her wish.” ” The universe consisting of the seer, the seen and the seeing, with all its parts, existed in Mother before She thought of creation. At the manifestation of the universe at Mother’s own will, Her eyes open and at the destruction of he universe at Her own will, Her eyes shut. “
282) Sahasra-shirsha-vadanaa सहस्रशीर्षवदना -Thousand-headed and thousand-faced. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 282
Mother gives Her devotee, the power of thinking and viewing subjects and objects from thousands of angles of vision and expressing his experience in unlimited ways.
This expression means that the devotees of Mother should have universal outlook.Thousand means unlimited. Mother’s devotees must love all, serve all and not bury themselves into a narrow fold.
283) Sahasra-akshi सहस्राक्षी – Thousand eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 283
Mother looks at Her devotees, with unlimited energy of seeing them and with unlimitedly charitable constructiveness in the matter of seeing their differences and deficiencies.
284) Sahasra-paad सहस्रपाद -Thousand footed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 284
Mother runs to the succor of Her devotees by thousand legs.
285) Aabrahma-kita-janani आब्रह्मकीटजननी – Mother of all from Brahma to worm.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 285
Brahmaa means the gross form of humanity taken collectively. Kita means the small insect, which lives on the spider’s thread. The idea is She is the mother of most enlightened and most philanthropic , and of the highest form of life, as also the most ignorant, harmful and lowest form of life.
286) 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.
287) Nijaajnaa-rupa-nigamaa निजाज्ञारूपनिगमा- ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 287
Whose commands are explained in scriptures. Scriptures are 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.
288) 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 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 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 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 action is 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 शरणागती or Prapatti प्रपत्ती . There you should stop thinking, and be prepared to live enjoy or suffering of 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 a idol. You cannot 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.
289) Shruti-simantaa-sinduri-krit-paadaabja-dhulikaa श्रुतिसीमन्तसिन्दूरीकृतपादाब्जधूलिका – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 289
She, the dust of whose Lotus feet forms the vermilion dust, spread on the different path-ways, formed by different partings of hair in the heads , of the deities representing different Shrutis and Smrutis i.e. parts of 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 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 ceasing of even such words, “not this” or “not that”. Outside people concluded that the prince had found his mother.
290) 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 to lie, in Thy Lotus Feet.
EXTRACT FROM THE BOOK : MOTHER AND MOTHER’S THOUSAND NAMES
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST MUMBAI 400054 INDIA
LALITHA [ LALITA ] SAHASRANAMAM MAI SAHASRANAMA
271) Ishvari ईश्वरी – In the form of Ishvar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 271
272) Sadaashiva सदाशिवा – In the form of Sadaashiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 272
To recapitulate, the external and the internal manifestations of Mother Mai, which cause bondage and release, and which have corresponding expressions in Tirodhaan तिरोधान and Anugraha अनुग्रह respectively, are Ishvari ईश्वरी and Sadaashiva सदाशिवा , when highest Rajas रजस and highest Satva सत्व respectively predominate. It is the sub functioning of Mother as Ishvar that gives rise to the three sub-aspects referred to in the serial numbers 264, 266 and 268 , as Srishtikartri सृष्टीकर्त्री, Goptri गोप्त्री and Sanhaarini संहारिणी .
273) Anugrahadaa अनुग्रहदा – Conferrer of the blessing of rejuvenation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 273
When after complete annihilation, the universe again assumes the form of the primordial atoms, the process is called Anugraha. This is the function of Sadashiva सदाशिव . Anugraha अनुग्रह means blessing. Mother blesses the jivas by creating the universe again, and giving a new living for experiences, enjoyment, etc.
274) Panchakrityaparaayanaa पंचकृत्यपरायणा – Devoted to the five functions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 274
Thus the five functions of Mother are the creation,preservation, destruction, annihilation and causing the reappearance of the universe, which manifest themselves one after another, incessantly.
In the above names , five names are Hers in Her “energy” aspect, five names are Hers as substance. Or say, there are five names as the propeller and five as the actor.
Mother binds the whole universe and holds souls bewildered by the noose of illusion and the strong ropes of ” I ” and ” Mine “. Corresponding to the five functions of the Supreme Power above stated, and individual souls’s functions are Illumination ( creation ), affection ( preservation ), dissatisfaction ( destruction ), lamentation ( annihilation ), fructification ( causing reappearance ).
275) 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 संध्या . 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, 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.
276) Bhairavi भैरवी – She that gives energy of one’s doing one’s best. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 276
Brairava भैरव means “exertion” indicated in the “Success or death while exerting, with determination, not to accept any intermediate stage.” Bhairava Japa means the repetition of the Bhairavi mantra, with determination of vow of sacrificing one’s life , if success does not crown the penance.
277) Bhagamaalini भगमालिनी – Wearing the garland of prosperity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 277
Bhaga means six attributes, Scriptures states as under.The full supremacy (Aishvarya एैश्वर्य ), righteousness (Dharma धर्म ), fame(Yasha यश ), prosperity (Shree श्री ), wisdom (Jnaana ज्ञान ) and dispassion(Vairaagya वैराग्य), these six are called Bhaga भग . As per Kosha कोष i.e. dictionary, Bhaga भग means supremacy, magnanimity, wisdom, dispassion, womb, fame, power,effort, desire, righteousness, prosperity and success in worldly concerns.
Bhaga-maalini भगमालिनी is the name of one of the fifteen Nityaas नित्या , referred to in this group. Bhaga भग is also a female emblem and Bhagmaalini may be construed to mean the flower garland , made of the best that is appreciable in the fair sex, viz, mercifulness, innocence, readiness of sacrifice , amiability,bewitching-ness, etc.
278) Padmaasanaa पद्मासना – Lotus seated. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 278
For 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 Duality, which is cross-legged sitting with toes caught by hands.
Padmaasanaa पद्मासना means She, who is pleased with the most common crossed-legged yogic posture, or who sportively likes to sit or stand on the lotus of spirituality, on lotus. The stalk of this lotus is divine knowledge , its filaments are the different categories and the leaf portions are prakrities, i.e., different combinations of fundamental elements.
“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 refugee to so many, and he lives therein, fondling his wife and children, and seeing that none returns from him, unsatisfied.
279) Bhagavati भगवती – Possessor of the six attributes.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 279
As Mother wills, controls and brings about, the origin and dissolution of universes (Utpatti उत्पत्ती and Laya लय ), as She is the Final Dispenser of the coming and going of beings and She is the bestower of Divine knowledge and the highest beatitude (Vidyaa विद्या and Uttamagati उत्तमगती ) raising Her devotees from ignorance and lowest position(Avidyaa अविद्या and Adhogati अधोगती ), She is called Bhagavati भगवती .
280) 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 unrighteous.
In the usual scriptural sense Kaali काली has been described as the Sister of Vishnu विष्णु and Spouse of Shiva शिव .
LALITHA [ LALITA ] SAHASRANAMAM ललिता सहस्रनाम MAI SAHASRANAMA माई सहस्रनाम
261) Praajnaatmikaa प्राज्ञात्मिका – In the collective form of all jivas in the sleeping state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 261
After the description of the five states of jivas who are controlled by Avidyaa, five functions of the Supreme Power are described as under.
262) Turyaa तुर्या – State of ecstasy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 262
She that manages the Turya तुर्या state. Turaya is the state in which the experience called Shuddhavidya शुध्दविद्या , which is the result of discrimination of these (lower ) three states, is acquired and enjoyed.
Though there are different states,. viz., waking, dreaming , and sleeping, real enjoyment only exists only in the fourth one. Jiva जीव in this state is above the notion of the lower three bodies and is stated to have merged in the great causal body.It is the ecstasy in the fourth state, which dripping therefrom and permeating the other three states, animates them and confers enjoyability thereon. In the Turyaa तुर्या state the static knowledge experience and the working of the thinking, feeling and acting (all accumulating to an extinction of the notion of body,etc.) and the enjoyment of bliss, are all of the highest order.
263) Sarvaavasthaavivarjitaa सर्वावस्थाविवर्जिता – Transcending all the states. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 263
This is the fifth state and may be called ” beyond Turyaa तुर्या state.”
The supreme state which is beyond the Turyaa is only to be attained through a firm hold on the Turyaa. When this stage is once reached by a jiva, his physical life by its living itself, becomes a religious observance. His conversation is itself, then, the japa and his dealing with anyone in any manner acts as an elucidation of the knowledge of Self. It is these souls who have reached this stage that have the power of transforming others , even without any upadesh (उपदेश) , on their merely remaining in their atmosphere. In their presence a man is changed and sublimated and his doubts are dispelled without any explanation whatsoever.
264) Srishtikarti सृष्टिकर्त्री – Creator. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 264
265) Brahmarupini ब्रह्मरूपिणी – In the form of Brahma.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 265
266) Goptri गोप्त्री – Protector. ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 266
267) Govindarupini गोविन्दरूपिणी – In the form of Vishnu विष्णु .ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 267
268) Samhaarini संहारिणी – Destroyer for reconstruction. Samhaara संहार means reducing the universe to atoms or collecting together. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 268
269) Rudrarupini रूद्ररूपिणी – In the form of Mahesh महेश or Rudra रुद्र . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 269
270) Tirodhaanakari तिरोधानकरी– Causer of disappearance. Tirodhaana तिरोधान means complete destruction, i.e., the absorption even of the atoms into Prakriti प्रकृती . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 270
EXTRACT FROM THE BOOK : MOTHER AND MOTHER’S THOUSAND NAMES
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST MUMBAI 400054 INDIA
MAIISM AND HINDUISM 