About Lazarus’s revival

 

According to Lazarus’s Karma , he was destined to die on a certain day. The law was fulfilled and Lazarus died. That was fated to be. But not even death is a fate irrevocable. Jesus satisfied the Karmik law and brought Lazarus back to life again. How did he do it ? He did not just say ,”Come forth”. Jesus saw the soul of Lazarus had gone after it had left the physical form and he first contacted that soul encased in its astral body, in order to call it back again. But he did not call Lazarus back to the body that had already began to rot. Jesus had to make that body whole again. He had to revive and restore the body of Lazarus before the soul and life could enter in. Only after the form had been made livable could he invoke Lazarus to come forth in it. So Jesus did two things : first he put himself – his life and divine power in the body of Lazarus.Thus he could work out Lazarus’s Karma. He took that Karma on himself.Then having freed the body of the cause of death , he renewed the bodily cells , so that they would live again. This is how Jesus could wake up Lazarus from the dead , even though there was no way of reviving him according to natural law.

Extract from the book :  Life after Death Number , Courtesy &  Thanks to Kalyana- Kalpataru Magazine, Gita Press, Gorakhpur, India.

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GOD AS MOTHER : NAMES 591 TO 600

LALITHA SAHASRANAMA ललिता सहस्रनाम   MAI SAHASRANAMA माई सहस्रनाम
591) Shirasthaa शिरस्थिता – She, whose Lotus Feet are put by all deities and devotees on their heads. The name in the original is Shirasthitaa शिरस्था 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.

592) Chandranibhaa चन्द्रनिभा –   Tranquilizer as moon. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 592
593) Bhaalasthaa भालस्था –Residing in the forehead.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 593
Mother gives such a luster to the devotees that there is a luster on their very foreheads as if She were residing there.

594) Indra-dhanush-prabhaa इन्द्रधनुषप्रभा – Rain-bow hued.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 594
She is so very beautiful. She has all the colours. Her devotees are also given experiences of varieties of colours often charming but sometimes unpleasant too.She also give different coloring’s to the devotees as seen and judged by the world and worldliness.

595) 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 relation with Her and Hers, i.e., She than occupies the heart. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 595
596) 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
597) Trikonaantara-dipikaa त्रिकोणान्तरदीपिका – The light within the triangle in the pericarp of Mulaadhaara-Chakra.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 597
598)  Daakshaayani दाक्षायणी – Daughter of Daksha .We take it, also, to mean extremely clever in saving her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 598
599) Daityahantri दैत्यहन्त्री – Killer of Demons.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 599

600) Dakshayajnavinaashinsi दक्षयज्ञविनाशिनी –    ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 600 The breaker of the sacrifice of Her own father, Daksha. Daksha दक्ष  means clever and may also be taken to mean, proud of one’s capacity position and powers. If you have every good achievement but pride has not left you, all your best work of sacrifice gets over-toppled. Mythologically Daksha insulted his daughter Sati सती, by not inviting her husband Shiva. She threw Herself in the sacrifice-altar and Shiva on hearing this,broke the sacrifice and the universe trembled, thinking of its fate, as a result of the wrathfulness of Shiva.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 600

EXTRACT FROM THE BOOK : MOTHER & MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND

MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST MUMBAI 400054 INDIAhttp://universalreligionmaiism.blogspot.in/2014/02/mai-niwas.html

Mai-istic instructions for the relief of Misery ( Part 2 )

 

Taking up the question in the religious side, miseries may be generally classified as arising from several sources as under :-

1. Miseries caused by our own wrong and harmful actions, just as you provoke a bee hive and you are stung up by bee swarm.

2. Miseries arising from your vices and passions and absence of self-control etc.

3. Miseries arising out of injuries from outside persons, spirits, deities etc. by way of their own first initiative and not as a reaction of any of your previous actions, thoughts, emotions etc.

4. Miseries arising by way of reaction of return punishments for sins and crimes committed in past lives (if you believe in rebirths). This variety is a solution to all mishaps locating in past lives’ actions, the corresponding causes for various inexplicable sufferings.

5. Miseries arising from ignorance and infatuation and great relishfulness for the enjoyment of life in its various infatuating aspects.

The variety referred to in number 4 has maintained the greatest hold on the Hindu mind under the theory of what is called prarabdha प्रारब्ध or fate or nasib नसीब etc. This theory is most complicated and yet most illuminative and helpful in deriving every consolation during calamities. The standing problem almost ever unsolved for most of us is “which is more forceful, prarabdha प्रारब्ध or purushartha पुरुषार्थ,i.e. the fate or one’s own exertion.” The question takes another form and leads us to the questioning of man’s free will. “Is he able to do whatever he desires with his own exertions and soul power”? or is man subject to divine will of God, being mainly only a lifeless puppet in the hands of Almighty? In this matter the Mai-istic view is that both extremities are incorrect. It is not that man is able to achieve every thing if he has the highest will power and soul strength, or on the other hand that he is merely a doll with its strings in the hands of Almighty. With the honest and kindest purpose of raising a great reservoir of consolation and encouragement it has been the practice, of all great men in religion to be spreading the fatalistic belief namely ” Not a leaf shakes without the will and command of God. Every grain has thereon the name of its eater carved and engraved”.

An intermediate solution of a compromise is sought by stating that the prarabdha  प्रारब्ध of this life is only the reaction of the action of your past life and that therefore there is no ground for any dispute as to the superiority of prarabdha प्रारब्ध or purushartha पुरुषार्थ . A blind belief in prarabdha प्रारब्ध will make every man to be entirely paralyzed. The usual argument contradicting this view is that a man is unable to remain inactive even if he wishes best and most intensely and determinedly to remain to.

The problem has therefore various sides, theories, arguments and explanations. The rational Mai-istic way of thinking is that of a reconciliatory nature. Every man’s every action, thought, emotion, purpose, goal, development etc. never dies till its effect is materialized by an opposite reaction. A bad action will never subside without bad reaction, although it may be, that it may not react except after a long time in this life or the reaction has to be experienced in any of the future lives.

Thus every man’s action etc. are divided as (1) Kriyamana क्रीयमाण  (2) Sanchita संचित  and (3) Prarabdha प्रारब्ध . The Deities in charge of administering justice, taking whole stock of all actions in past lives, mold up a certain pattern of life in which certain events are marked out as never to be violated, evaded or annihilated e.g. the family, the country, the religion etc. in which a man is born (2) his wife, children, friends etc. (3) the general social status and financial position etc. (4) most remarkable events which change life wonderfully etc. and (5) sufferings, calamities, diseases etc.

It is only these events which cannot be altered by man’s own powers, exertions etc. The rest is alterable by his own wisdom, precautionary actions and invoking the aid of God and Guru. Man’s particular points of abilities of gratefulness, greatness, goodness, givingness, godliness and goingness are all personal achievements and they do surely go to alter and modify all miseries or increase happiness and joy, although of course subject to a certain range of certain limits. To give the homely example, it would be a matter of prarabdha प्रारब्ध that a man would live his whole life, say as that of an officer with a pay ranging from Rs. 300/- to Rs. 800/- per month. In this case his own personal goodness, ability, character, religious understanding, moral behavior etc. will surely enable him to live his life as on Rs. 800/- per mensem even from the very commencement.

This is mostly with reference to physical, external and out side events in a man’s life easily visible to others around. This behavior is only delusive way of judging things. What every man is finally concerned with is the actual joys and sorrows, happiness and miseries, pain and pleasures etc., and here the mechanical power of prarabdha प्रारब्ध remains entirely subdued to the individual who has already developed his mind and heart to derive its joy from higher culture and sources of happiness flowing from a clear conscience, sublimated heart, and intellectual subtle understanding of religion, an upright moral character and a fully surrendered devotion etc.

There should be no confusion in view of the several theories prevalent in religious atmosphere about prarabdhaप्रारब्ध  regarding the efficacy of prayers to God. In as much as, as explained above, there is widest range even between the limits laid down by prarabdhaप्रारब्ध  itself. For instance it is no less benefit that a devotee or an individual bearing a good character may enjoy his whole life as an earner of Rs. 800/- per mensem although he is entitled only to a starting pay of Rs. 300/- per mensem.

Thus the more practical and all measuring individual you become, the more apparent becomes to him the most precious benefit of being a devotee offering ardent prayers. The most mischievous ignorance lies in, the fact that ordinary thinkers are most loathsome to enter into details and run from one extreme to another, not recognizing the intermediate stages. For instance, if a man has committed a crime, he expects by prayers to be entirely declared fully innocent and then alone he would admit that prayer have any meaning. He could not see anything like an effect of a prayer if for instance although he would have deserved a punishment of four to six months, if the prayers softened the heart of the judge and he was sentenced to be in the court till the court leaves. Such instances of refusing to accept the efficacy of prayers if they result in part relief of the otherwise intense suffering, leads us to conclude that those who make approaches to prayers of the said type are in reality, in their heart of hearts, out and out selfish, blind, senseless and self-benefit-seekers alone. They have no serenity of a truth seeker who is on the task of arriving at a true decision as to the efficacy of prayers.

As explained, the prayers offered to Almighty not only modifies and alters the prevalent condition of every man with reference to his outward circumstances, conveniences, comforts, calamities, illness, diseases etc., but more important than that, prayer enables the devotee to bear any suffering with every cheerfulness and courage. It is this which explains the mentality of all martyrs. The devotee is under the great care, supervision, protection, guidance and suggestion of the particular Deity to whom he surrenders himself. Although it cannot be denied that such a devotee has to suffer for his wrong actions in this life or the past lives, a good deal of relief and even an entire forgetfulness of the miseries and an absorption of the very consciousness during the period of suffering is no small Grace and boon of Maai-Maiji for all the efforts and sacrifices that man has undertaken to turn to devotion, relinquishing the worldly pleasures and comforts.

There is nothing that is solidly attainable for any man who is not prepared to pay the price in one shape or another for the happiness or relief which he expects. It is evident therefore that neither the path of prayer or devotion is meant for a man who is under the delusive notion of purchasing heaven for a penny or a flimsy deceitful praise.

Humility and sincerity is the first requirement of the path of true devotion. Any amount of weakness would be tolerated, but not an atom of designed, schemy, game-playing in intriguing wickedness. On the other hand if there is a plain and simple heart which lays all its cards completely opened before God and Guru such a man is sure to be elevated to a most wonderful degree, even though he may be at the lowest bottom of vice, sin, and crime. The fact of facts is that he has surrendered his own egoism and handed over himself to God and Guru, who necessarily in one sense are responsible and another sense most intensely interested in securing the highest welfare both temporal and spiritual of the surrendered.

The whole question of relieving miseries either physical or mental or of the heart thus reduces itself to one of offering prayers to one’s own beloved deity with every humility and sincerity under the guidance, supervision and fullest sympathy of God and Guru. It may not be possible for each and every man to have a good fortune of being able to be in contact and service of an able and merciful Guru, but all the same an ardent spiritual aspirant would do well to make head-way on assumption of Mai (in the individual case of Mai-ism) as both God and Guru. After a certain maturity, worthiness and collection of Punnyam पुण्य (merit), Mother Herself is sure to put you in the path of a Guru. Regarding the relationship of Guru and disciple more than enough has been stated in Hindu scriptures. In as much however as they represent one side alone in favour of treating Guru on the same level as God and in as much as in the later ages after scripture writings including the present age, a good deal of mischief, deceitfulness and exploitation of blind faith has been practiced by religious cheats, this problem has become most vexatious. Here too the world has continued to commit the same blunder of not recognizing any intermediate stages between Guru as God at one end and absolutely none as a Guru on the other.

Mai-istic view on this subject is that a Guru has to deal with his disciples as a mother deals with her children, that a Guru has to be the disciple of his disciples, that no Guru shall ever forget that he is only, although a super-man, an infinitesimal part of the divine final most Universal Mother. He should never be unconscious of his own secondary position even though it becomes most delicate for him to refuse to his disciples the highest benefit of identifying their Guru with their God. In the special case of Mai-ism there is an additional requirement, namely that Mai-istic Guru has to deal with all women as “Mother”. The Mai-istic Guru should not allow himself to be worshipped unless he gets fully sure that any refusal of his to be worshipped would result in a great shock of depression in the heart of his devotee. His attitude during such worship should be one which would assure his worshippers that the Guru is prepared to be the worshiper of his disciples, as well. Mai-ism is extremely rationalistic and thus takes into consideration the human frailties of a Guru as also the inconsistencies of the disciples and further the inability of a Guru to achieve the spiritual progress of a disciple in some particular avenue of religious development. Surely the disciples’ further progress should not in any way be handicapped, but on the other hand it is a matter of fairest justice that whatever sacrifice the Guru has made for the disciple till the moment of the imagined breakage should not be treated with ungratefulness. The most mechanical measure that Mai-ism advises in such cases is that the disciple should make a clear declaration of his abandonment, so that no misunderstanding may subsequently follow and ruin the disciple invisibly. It is surely a great moral criminality for any disciple to be internally severed from his Guru and yet to deceitfully maintain appearances of previous relations with Guru. On this point Mai-ism takes the broadest and most practical view. It says in fact there is not a single being who never had a Guru if Guru means simply one who gives guidance, instructs, informs or leads. The real fact is that the worldly people evade being placed under any obligation on recognizing a certain person as a Guru. In a word such ones are only younger brothers of men seeking to buy heaven with a penny and are for begging, collecting and snatching precious teachings and points of illumination and understanding without paying, even the smallest price. Another matter is that it is the most impracticable thing that the whole world can efficiently be treated by the best Gurus who are fewest in number. Therefore it means that the usual most common practice of considering some highest super-man as one’s Guru without any living contact whatsoever, merely taking a distant Darshan once a year or hanging a wall picture has very little meaning although it should not be denied that it is hundred times better than having no impressions whatsoever in daily repetitions about saintliness and spiritual qualities and religious and moral conceptions, routines and imbibings. The most practical thing is that one who has once for all decided to be a religious aspirant should have his own Guru, be he only a step higher than himself. Then and then alone can he develop his spiritual virtues and powers. Of course being in a distant contact in imagination, emotion and thinking about a Guru with whom there is no direct contact is also by itself no small spiritual benefit. If the devotion is intense there are instances of most wonderful achievements even when Guru is not at all aware of the discipleship with love and service of a particular aspirant. The soul power of an man by itself is no small force for further progress and elevation but all the same the fact remains that in one case there is the pulling up by one engine alone whereas in the other case, it is the combined action of the spiritual forces of two engines and some time even three namely that of the disciple, God and Guru. Considering all the facts and taking the highest essence not only of the different teachings of all religions, but of various philosophies, customs and conventions, the most pervading force for the elevation seems to be that of most intent attraction between any two entities namely the disciple and Guru, the disciple and God and God and Guru. And there can be nothing more efficacious in the matter of relieving miseries and making solid progress than that of the wonderful force of love and service as between any two of the said three relations, when most single-mindedly resorted to and it is what is known as the quintessence of Mai-ism.

Mai-ism in one word states: believe God to be Mother, Universal final-most Mother of all. Develop your highest powers of loving and serving others with devotion and self-surrender to the divine will of Almighty Mother. Mai-ism consists of six tenets alone, leaving the rest as only secondary to be adopted by any aspirant in the best manner he chooses and what appeals to him the most.

There is nothing more clear than that in as much as Mai-ism dispenses with all other things passing under the name of religion but these particular tenets should be lived out as far as possible in every moment of one’s life.

Coming next to the practical side especially about the relief of miseries, those physical and mental as also emotional, Mai-ism lays the highest emphasis on intense prayers, worship, thanks-giving, sadhana, introspection, meditation, communion etc. But all these should be only as a second step after the preliminary grounding has been sufficiently matured. The very first requirement in order that the prayers under Mai-ism be most successful is that you must have risen at least to the state when you feel a unique joy of rendering service to any one in distress that you come in contact, to the extent of your possibilities.If this basic requirement alone with humility, sincerity, honesty, obedience, reverence, worshipfulness etc. and more than anything, the recognition of divinity inside every human being is not there, Mai-ism does not recommend any one to proceed further in a wasteful manner regarding the essence of life on the path of devotion. Mai-ism lays highest emphasis on Universal love and service to be practiced in daily life, so much so, it places that practice on a higher level than all other known mystic methods prevalent till now. Mai-ism states, the man who loves others who is devout and lives the life of self-surrender is many times much more powerful even in altering his own circumstances, environments, tendencies etc. than the man who has learned all scriptures, who has mortified himself by sitting in the caves, who has awakened his Kundalini, who has repeated millions of mantras, and who has performed most mysterious expensive and elaborate ceremonies.

The greatest vexation met with during the efforts of either the disciple or the Guru arises from the greatest difficulty of segregating persons of true sincerity and humility from the hypocrites, non-believing self-serving opportunists. More than ninety per cent of any religious preacher’s life-long efforts have been most pitiably wasted because of the impossibility of segregating the two classifications. The greatest obstruction arises the human nature of seeking unearned benefit in every possible way. The self-seekers are not prepared to form their own independent class with an open avowal of their contradictory principles, beliefs etc., in a fair and just manner. They are for offering every opposition to the progress of any religious activity by any one aspirant and yet if by chance he is successful in sowing a seed and growing a tree, these opportunists immediately turn their sides and are the first to do away with aspirant and enjoy the fruits of the tree the unfortunate aspirant has grown.

There are several varieties pointed out in the great scripture of Mai-ism of the different types of obstructive people. They are being briefly recapitulated with the specific instruction to an aspirant to make sure that he does not fall in any of these classifications. The most predominating class is that of persons with highest ignorance about religion as a scientific process in spite of their highest academical education. These people believe prayers or particular religious undertaking for the fulfilment of certain desires to be entirely independent things which by themselves bring forth the desired results just by way of mere mechanical process in which neither character nor goodness nor general religiosity and moral conduct or religious true understanding has absolutely anything to do. The prayoga प्रयोग or anushtana अनुष्ठान that is a spiritual understanding of a certain ceremonious nature brings forth results in an automatic manner, just as any person on switching on an electric button or turning a tap gets electric light or water. If one undertakes an extremely detailed inquiry, one would be stunned to find at the end that almost 99 per cent of religious believers unfortunately fall in this class. The Founder of Mai-ism had so many instances of experience where the highest worshippers, meditators, ceremonials, strict followers in every detail have entirely failed to get any smallest shadow of fulfilment. In fact it is the most unfortunate thing that in religious life generally speaking, morality, character, goodness, love, service, sacrifice etc. have stood completely divorced. Here Mai-ism out and out disagrees with the prevalent notions of giving highest value to scriptural knowledge, various modes of devotion etc. and taking and taking the other part to be of an entirely negligible nature. The said one being the most predominant mentality, it is so often repugnant to find a shocking fact namely of the so-called disciples have absolutely no idea and no belief that their Guru or one who has shown himself to be capable of moving the deity to confer certain boons or grace must invariably be a man of the highest character standing at the highest apex in religion of virtue, sinlessness, purity, world-detachment and relishlessness regarding all the joys and pleasures which life with its various sources of happiness can give. Here is the highest ignorance of average people and Mai-ism while it has the highest reverence for them and their most precious and effective method of progress most pointedly and poignantly emphasises the removal of the said most glaring blunder. If in the heart of hearts there is nothing else but a desire to get a certain desire fulfilled, let the fact be most openly declared rather than hypocritically cheating your Guru and on the top thereof sitting on judgement on him.
The second variety is that of ungrateful people who entirely turn away their face from God and Guru as soon as their desire is fulfilled. There are so many varieties of different mentalities obstructing the free flow of religious progress of the divine grace that there would be no end to the description thereof. We therefore pass over this subject even abruptly.

Coming to the constructive side of prayers under Mai-ism for the fulfilment of various desires including especially those of curing illness, removing poverty or shattering of any specific calamity, the best thing is to get instructions in every detail from your Guru, whoever he may be. There is absolutely no question about efficacy of prayers. Only thing is the fulfilment may not be to the highest completion if the forces to be dominated are too strong to be mitigated or annihilated by prayers offered.

It has been the experience of all devotees in the past and will remain to be the standing experience in the future. The poor have become prosperous, patients of incurable diseases have become healthy, lunatics have been wise, the homeless have built bungalows, the unemployed have become officers, unmarried have got suitable matches, marital disunion have been reconciled, connubial relations have been more relishing, heartbreaks have been healed up, worries of impending calamities have been tided over, barren women have delivered sons, down-falls from heights have been hurtless, business has flourished, litigation have succeeded, relief, solid help and entire removal of miseries have been attained and many other miracles have happened on staunch devotion to most merciful Mother Maai and most beloved Maiji.

In one word, Mai-ism pushes you forth to go ahead if you want your miseries of any sort to vanish, on lines of true religiosity in a universalistic and rationalistic and scientific manner. Success is surely yours. It does not matter at all which religion you belong to, which Deity you are devoted to, which particular Guru you have accepted, which philosophy appeals to you, which methods of spiritual progress you are resorting to. The most important, final most as well as most fundamental things that will lead you to success are humility, sincerity, honesty of purpose, single-mindedness, love and service to all you come in contact with, devotion to the Deity you select with unconditional cheerful self-surrender to the divine will of God Almighty of whatever conception you choose to have.

UNIVERSAL MOTHER MAI BLESS US ALL

EXTRACTS FROM THE PAMPHLET : MAI-ISM AND MISERY RELIEF 1974

AUTHOR : MAI MARKAND [ MAIJI 2 ] U.R.M.  C.R.NAIR

MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST, MUMBAI 400054 INDIA

 

God as Mother : Names 571 to 590

LALITHA SAHASRANAM ललिता सहस्रनाम   MAI SAHASRANAM माई सहस्रनाम

 

571) 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

572) Paraashaktih पराशक्तिः –The Supreme energy.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 572

” In the human body, five substances, viz., skin,blood, flesh,fat and bones are derived form Shakti. Remaining four substances, viz., marrow, semen,breath and vitality are derived from Shiva. Thus this body consists of nine substances derived from the two origins. The tenth substance which is above nine, and controls them is called Paraa Shakti.”
“Energy of whatever kind that is attributed to any substance is called shakti, and Shakti is the ruler of all the different innumerable shaktis. Energized substance is the miniature of shiva. Those substances which possess energy are the manifestation of Shiva. The wise recognise the energies, in and of substances to be shaktis.”

573) Paraanishthaa परानिष्ठा – Supreme end.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 573
Attaining Mother is the final goal.
All kinds of actions and knowledge, sooner or later, bring the soul to that conclusion.
All actions good and even bad, by experience lead you to the same conclusion, that being the goal to be achieved, Jivas are made to to do all different actions, both bad and good, and to pass through various experiences.

574) Prajnaanaghanarupini प्रज्ञानघनरूपिणी – In the shape of concentrated knowledge.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 574

Knowledge obtained as the concentrated essence from experience of many actions and their results and conclusions  which gives guidance to every being, at every further step.
As the taste of saltishness experienced in a lump of salt is neither within nor without, so is full and concentrated knowledge, permeated in and around the “object known”, outside and principally as reflected in the brain stuff.

575) Maadhvi-paanaa-lasaa माध्वीपानालसा –Languid as if drunk. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 575
The Lotus in Mother’s hand is there because in the highest stage of love between Mother and son, Mother does not get Herself pleased without worshipping the devotee with the lotus in Her hand.
576) Mattaa मत्ता- Uncaring for anything that comes in the way of rushing towards pleasure.Egoistic and almost as rash as if intoxicated. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 576
577) Maatrikaa-varna-roopini मातृकावर्णरूपिणी – In the form of the energy and influence which each letter bears by its phonetic power. Letters have been given their effects and colours under the science on the subject. For instance, sixteen vowels are smoke-coloured, thirteen letters Ka क to Da द ( as in the word daily) are red, nine letters Dha ध to Fha फ yellowish, further five letters are crimson, further five are gold-coloured and Ha ह and Ksha क्ष are of the colour of lightning. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 577
Vowels represent Shakti शक्ती , consonants are Shiva शिव , The relation of these letters around Mother in the Shree Chakra श्रीचक्र is referred elsewhere.
578) Mahaa-kailaasa-nilayaa महाकैलासनिलया – Residing in the great Kailaas, the abode of Shiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 578

579) Mrinaala-mridudorlataa मृणालमृदुदोर्लता –  Her creeper-like arms soft as the lotus stem.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 579

580) Mahaniyaa महनीया – Mother is Illustrious.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 580
After a few names of a bit caution and not discouragement , we now proceed to the unobstructed straight path.

581) Dayaa-murtih दयामूर्तिः-  Personification of mercy.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 581

582) Mahaa-saamraajya-shaalini महासाम्राज्यशालिनी – Resplendent with widest dominion of dominions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 582

583) Aatmavidyaa आत्मविद्या – Spiritual knowledge.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 583
Knowledge about the soul and its latent powers, knowledge about spirit versus matter and of soul versus body.

584) Mahaavidyaa महाविद्या – The All Combined evolutionary Path of attaining Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 584
Shree Vidyaa in the Holy Hindu scriptures, is described to be of twelve kinds, with regard to differences in the methods of worship, by twelve principal devotees of Mother, who are Manu, Chandra, Kubera, Lopaamudraa, Manmatha, Agastya, Agni, Surya, Indra, Skanda, Shiva and Durvaasa.

The twelve different Vidyaas looked at from the point of the science of Mantras, are different sacred words, formula and are different permutations of the several sacred letters of the Panchadashaakshari पंचदशाक्षरी  Mantra.
Thus for instance , Lopaamudraa’s Vidyaa or Haadi हादि विद्या  Vidyaa is

Ha ह, sa स , ka क, la ल, hrim र्‍हीं |,  Ha ह, sa स, ka क, ha ह, la ल, hrim र्‍हीं |,  Sa स, ka क, la ल, hrim र्‍हीं ||.

For Mai-ists, Manuvidyaa मनुविद्या  may be taken to mean the science of attaining Mother through knowledge and Chandravidyaa through heart or emotion or devotion. Nandividyaa through service, and Mahaavidyaa may be taken to mean putting into practice and realising the above Vidyaas.
According to Mother’s Lodge Ideals, “Love all” is Chandra Vidyaa चंद्रविद्या ,and “Serve all” is Nandi Vidyaa नंदीविद्या . “Meditating on Mother’ which means Devotion, is Manu Vidyaa मनुविद्या , and “Self-surrendering and living cheerfully in any circumstances, in which one is placed”, is Mahaa-Vidyaa महाविद्या .

585) Shrividyaa श्रीविद्या – Sacred science. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 585
There are four sacred sciences for salvation, viz., the sacrificial science, the existed science, the secret science and the spiritual science. Mother is the initiator of all these and Mother is the bestower of salvation. The said four sciences are sciences of Action, Devotion, Mantra and the science of knowledge about the relations of the soul, universe and Mother.

586) Kaama-sevitaa कामसेविता – Attended by Kaama ललिता सहस्रनाम स्तोत्र, नाम स्तोत्र, नाम क्रमांक 586
Kama काम means the bodiless one( god of love ). As stated in scriptures: He, though without fingers worshipped Mother, without tongue spoke to Mother and appealed to Mother. He saw Mother without eyes, he touches Mother’s form without fingers. This shows that no ceremonial for worship is indispensable.

587) Shree-shodasha-akshari-vidyaa श्रीषोडशाक्षरीविद्या – ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 587
The science of meditation of Mother, through the repetition of the Mantra of sixteen syllable is this.This Mantra is obtained by adding Aim to the fifteen-syllabled Mantra and therefore runs as under :-
Ka क, e ए, i ई, la ल , hrim र्‍हीं, |  ha ह , sa स, ka क , ha ह , la ल , hrim र्‍हीं , | sa स , ka क , la ल , hrim र्‍हीं, Aim एें ||

588) Trikutaa त्रिकूटा –Three-peaked or three grouped. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 588
The three peaks of a mountain may be taken to be Brahma, Vishnu and Mahesh and She is the one mountain of which, those are the peaks. Kuta कूट also refers to the group of the fifteen syllabled Mantra. She that is worshipped by three groups.

589) Kaama-kotikaa कामकोटीका – As beautiful as millions of Kaama. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 589
There is a theory that every woman has a womb in her forehead also, where the most righteous woman gathers up righteousness and religiosity which she can impart to children, and when that desire arises in such a woman, i.e., to beget a righteous and religious child, She brings into being a righteous soul or a Savior, which millions of the usual Kama driven actions can not.
590) Kataaksha-kinkari-bhoota-kamalaa-koti-nishevitaa कटाक्षकिंकरीभूतकमलाकोटीसेविता  Attended by millions of Lakshmis लक्ष्मी , as maid-servants subdued by Her glances.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 590

EXTRACT FROM THE BOOK : MOTHER & MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND

MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST MUMBAI 400054 INDIA

Mai-istic instructions for the relief of Misery ( Part 1 )

 

I wish to disclose some sacred Mai-istic instructions for the relief of Misery, which has been imparted to me by our beloved Founder Maiji, Maai Swarupa Maai-Markandji.

Miseries of illness occur by way of painful reactions of certain causes in the physical body and the working capacities of mind etc. The most apparent physical trouble, illness or disorder is due to the disregard or ignorance of the general rules or precautions which govern the working of the body and the mind. With the advance of medical science aids and cures are fortunately now available. However these facilities resulting from scientific discoveries are counter-balanced by the high cost of medicine and other difficulties. As a result, in spite of claims on the advancement of civilization and other scientific progress, the total number of suffering persons have increased considerably. This is evidenced by the impartial, unflattering opinions expressed fearlessly everywhere.

On innumerable occasions the divine aid has been experienced as marvellously useful in relieving miseries at so many quarters all around the world. It is unfortunate that our Indian brothers are too idle to pursue any enquiries in this direction in a true scientific manner and ascertain facts on the basis of first-hand information and direct evidence. It is still more unfortunate that there are very few interested in spreading the truth of their experiences in divine aid and knowledge in a humanitarian missionary spirit.

The result is the two extreme beliefs on the subject, both conclusions being arrived at without any serious thought, enquiries or personal experiences. One is that of out and out non-believers who refuse to accept things even when results are shown in front of their own eyes. They are fanatics in favour of atheism with the violent determination of sweeping out any talk or thought which are likely to lead one to the higher considerations concerning invisible forces, Divine aid, Saintly Incarnations etc. The other suffers from such an overpowering blind faith in the healing powers of divine aid that they fall pitiable victims to religious cheats who practice certain flimsy self-invented process of healing, for the purpose of self-aggrandisement and monetary benefits.

The Hindu Science of medicine has surely progressed to a high degree, but is lacking in certain qualifications to which the modern world has become habituated. The modern mind prefers quick relief even though temporary. It does not agree to any diet control and is not prepared for any preliminary troubles in the preparations of the medicines to be taken in.

The popularity of Indian medicines ended in the new age with the acceptance of the principles of equality among men as it was the general custom of the physicians to prepare and distribute the rich medicines to the rich from the funds supplied by them and the remnants to the poor. Another cause for the unpopularity was the greediness of the few learned physicians in the field who attempted to squeeze out as much as they could from their patients. Even though the modern doctors were no better, the public preferred the new departure mainly out of a desire to be relieved of an old evil and from the optimistic dreams on the new remedy. Today we find cries of new diseases and swarms of youthful patients everywhere and signboards of doctors at every nook and corner.

It has now become the inevitable duty of all thinking men to pursue the problem of the physical malady evil. As you know, West is always most enterprising and ready for any sacrifice to search out the truth in any subject either of material happiness, industry, science or spiritual knowledge. We are not in close touch with the day-to-day improvements made by the latest theories under discovery regarding diseases under enquiry in the west. The matter however of treating diseases in the allopathy has become too old there and a subject of the past, not to speak of different new varieties of medicines, operations etc. There have been a newer illumination in the west regarding diseases namely that one’s character, emotions, mental peace, devotion, strong will, self-control, disciplined life etc., have been exerting the most wonderful and unimaginable influence on the body which creates or prevents diseases and either augments or cures the diseases. Here we are getting a good deal of satisfaction and finding that the latest science, based purely on experiments and observations has been fast approaching our ancient beliefs which we did cherish and continued till our civilization got adulterated with western notions of life, its purpose and goal.

Nothing can be more authoritative than the final conclusion of Dr. Alexis Carrel who was twice awarded the nobel prize in 1912 and 1944. We quote here the exact words. “Prayer is a force as real as terrestrial gravity. As a physician, I have seen men, after all other therapy has failed, lifted out of diseases and melancholy by serene effort of prayer. Only in prayer do we achieve that complete and harmonious assemble of body, mind and spirit which gives the frail human its unshakable strength.” The November 1951 issue of Readers digest from America, the magazine read over the whole world, mentions the case of “The man who licked cancer.” He was a man who always talked in the tone of unconcealed devotion with resolute eyes. No one would suspect that he was a man who at 32 had fought of four attacks of cancer. The man who was told five years before, that he had but two weeks to live. The doctors on final conclusion suggested to him that his kidney tumor was cancerous and that he had only two weeks to live and finally to consider if he wanted to draw up his will. The man was entirely exasperated and stated. “The question of living or dying was to be decided by God Almighty and neither the disease nor the doctor.” He prayed and prayed with ardent devotion and was so much entirely freed from the smallest disability of the evil that he was reemployed and continued in his service of the hardest work and greatest responsibility. The final remedy and the most efficacious one is thus the living of one’s life, with the least mental disturbance on account of various vices, sinfulness, criminality etc. in a word, live the life of love and service to all and regulate and conduct every detail of one’s life in the fullest spirit possible of devotional and unconditional cheerful self-surrender to one’s own God Almighty or deity, does not matter whatever conception and whatever religion one has. It is a well-known fact that the said requirements namely love and service to all and devotion with self-surrender to God of whatever conception, are the sinews links tenets and commandments of the new religious movements of Mai-ism. Mai-ism is the newest rationalistic Universal Religion recommending the  said tenets. It has so much conviction about the beneficial and welfare procuring results on living the life with the observation of the said tenets that Mai-ism so very boldly, unlike any other religion of the past, dispenses with the need of even the most primary belief in the existence of God. Mai-ism states, you simply live the life of love and service to all that you come in contact with and Mother Maai Herself will take every possible care of you in the matter of your bodily happiness, moral development, religious initiation and illumination etc. This is so because even the present modern science thus corroborates the truth about the highest efficacy of living a life of universal love and service which under Mai-ism has the same efficacy as prayer to Mother in as much as there is nothing more evident than the fact that any mother is extremely pleased on rendering any help of relief to any one of her children.

Returning to the same most efficient authority in medical science Dr. Carrel states as under. “Prayer should be understood not as mere mechanical recitation but as mystical elevation and absorption of consciousness in the contemplation of a principle both permeating and transcending our word, such a psychological state is not intellectual. It is incomprehensible to philosophers and scientists and inaccessible to them. But the simple and innocent and virtuous feel God as easily as the heat of the sun or the kindness of a friend or the mercifulness of a mother. The prayer has to be in the first place entirely disinterested. The man has to offer himself to God. He has to stand before Him like a canvas before the painter or marble before the sculptor. At the same time he asks for His Grace, exposes his needs and those of his brothers in suffering. Generally one has to pray not for oneself, but for another.” In all countries and especially in India, people have belief in the existence of such beneficial results of curing diseases, healing of sick persons etc., but the greatest pity is, there is no understanding of a scientific nature behind the experience of such cures and such instances have been invariable connected with places of pilgrimage or some peculiar modes of attractive superficial religious living or with personalities like saints etc. It is the proudest privilege of Mai-ism to shatter off all imaginary notions connecting malady cures with any such outside appearances. Mai-ism so strongly emphasises on the absolute truth that it is the prayer and prayer alone offered by disinterested persons who live their lives for the welfare of the world that moves Almighty Mother to shower Her Grace to relieve every sort of misery and that all other paraphernalia are simply secondary and just to increase a little faith of the persons under grief or physical misery. Mai-ism sums up the strong disapproval about predomination of the subsidiaries and entire neglect of the principal working factor under its very strong expression of there being no ‘chchoo-mantra’ छु मंत्र under Mai-ism. It was this unhappy tendency of combining the true remedy with the exploiting and misleading elements of the said nature that during the 19th century not only the belief in prayers completely disappeared but even the expression of God, religion and prayer began to create natural hatred in the hearts of people born and bred under the quick and evident experiences of the teachings of science. Mai-ism believes, the custodians of Religion are none the less responsible than the people themselves for the new satanic evil of a disbelief and even hatred in matter of God, Religion and Prayers. The tendency of the new age is to develop their beliefs on the basis of actually observed and experienced facts of truth. As stated in Mai-ism the modern man asks for proofs for even sun rise and sun set and therefore for the assurance of the modern world it becomes quite useful to state that in the matter of proofs regarding the influence of mind over the matter and body, there has been amplest evidence in the new science under telepathy, clairvoyance, spiritual healing etc. The Western science has now begun to explore the entire field of reality and has attempted to learn the characteristics of spiritual modes of healing sickness etc.

Today any physician can observe the patients brought to Lourdes and examine the records kept in the medical Bureau. Lourdes is the centre of an international medical association and there is a growing literature about miraculous healing through prayer and devotion. Atheistic physicians too are becoming more interested in these extra-ordinary facts and professors of Medical Schools and Universities have taken up the work of an earnest enquiry to churn out the underlying spiritual truths. The Committee of Medicines and Religion of the New York Academy and Medicine has undertaken the study of this important subject.

So much then regarding the scientific principle on which Mai-ism hopes to carry relief to all under distress of any suffering. If a prayer is scientifically true for the removal of a physical suffering, it is much more calculated to be efficacious in the matter of mental suffering or the distress of heart.

To be continued in the next post

 

MAI-ISM

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Please see this link – Unorthodox healing and psychic phenomena 

 

EXTRACTS FROM THE PAMPHLET : MAI-ISM AND MISERY RELIEF 1974

AUTHOR : MAI MARKAND [ MAIJI 2 ] U.R.M.  C.R.NAIR

MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST, MUMBAI 400054 INDIA

 

GOD AS MOTHER : NAMES 551 TO 570

LALITHA SAHASRANAM ललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम

Universal Divine Mother Mai
Universal Divine Mother Mai

551) Sarvavyaadhiprashamani  सर्वव्याधिप्रशमनी
Alleviating all diseases.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 551
552) Sarva-mrityu-nivaarini  सर्वमृत्युनिवारिणी –Alleviating all deaths. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 552

Here physical death is referred to by deaths, but it means untimely, unnatural and unusually fatal, ill-famed or disgraceful and painful death as by serpent bite, drowning, lightning strike, etc.

553) Agraganyaa अग्रगण्या-First to be counted upon and remembered in all happiness and misery.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 553
554) Achintyarupaa अचिन्त्यरूपा  – Of a form and nature which is unthinkable. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 554

555) Kali-kalmasha-naashini कलिकल्मषनाशिनी- There is none so merciful as She, as Destroyer of sin the Kali age ( कलियुग ) . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 555
The Kali age( कलियुग) through which we pass Is Iron age and it is thus described : The Ruler of this age is Personified and bears the name Kali. The period is supposed to be of 432000 years. Kali( कलि) is the friend to sinfulness and enemy of religiosity. Kali कलि works mainly through greed, burstfulness of desires, falsehood, misappropriation, secret, harmfulness, hypocrisy, pride, quarrelsomeness, villainy, dexterity, and feeling of enjoyment in other people sorrows and calamities. Kali’s residing centres are associated with wager, wine, women and wealth, the principal ones being last two ones. Kali ( कलि) begins his work through kings, householders or bread earners and teachers.
Says the Devi Bhaagvat देवी भागवत  :
But to counteract all these deplorable vices of the people of Kaliyuga ,( कलियुग) the iron age, there is one extremely great unique advantage. It is that by simple repetition of Mother’s name, Jai Mai जय माई , in spite of all waywardness, disagreeability, weakness and vice, the man or woman who repeats Her name will be saved and led to salvation.
She destroys the sin which necessarily predominates in the Kali age ( कलियुग) and which can not be destroyed by others. The Kurma Puraan says, ” Water is able to quench the fire, the presence of sun to dispel darkness, and the repetition of the names of Mother, to destroy the multitudes of sins in the Kali age.” The remembrance of the feet of Supreme Mother is said to be the highest expiation for sins , consciously or unconsciously committed in Kali age.
One naturally questions ” Why devotion is most suited for Kali age  ( कलियुग) people. The reasons are in brief these : (1) The conception of God as Mother at once removes all weakness, diffidence and despairingness, as every child has a claim to Mother  (2) There is no weighing of he Grace given in proportion to the devotion. (3) Mother lifts the child in the path of elevation from the lowest stage of vice or incapacity or perversion. (4) She does not demand leaving the world to get salvation. (5) She is approachable for even entirely worldly successes, and does not blight the joys and charms of life by preaching retirement or renunciation. (6)The highest human energy, viz., the sexual energy safeguarded and sublimated as a result of the belief and practice of being a child and seeing every woman as mother, etc.
The Kaliyuga( कलियुग)  theory has enshrouded the outlook with fatalism and pessimism. I have heard hundreds of orthodox religious persons saying, “Most terrible  Kali has come. It has been sweeping out the last trace of religiosity. Why do you foolishly hope  to get oil out of dust by preaching religion ?  So many great preachers , hundred times more capacious than you came and went, and the world has been what it was before, if not much worse.”
Mai-istic view offers  following solution to the paradox. It says,” Not a single good thought, desire, word, action or effort is lost. The real fact is that we expect results without undergoing even one hundredth of the necessary sacrifice or struggle. Exert, strive , struggle, sweat, not a single atom of your sacrifice is lost or is uncrowned with success. Even a single moment’s pious wish in seclusion known to none except the wisher is not lost. At least wish well of others. Such a wish bears its own fruit.

556) Katyaayani कात्यायनी – The energy, which enables the sages to perform the hardest penance and energy of supernatural powers and luster which is attained on penance. This name means collective form of luster of all the deities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 556
557) Kaalahantri कालह्न्त्री – Destroyer of “Time-Destroyer” ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 557
558) Kamalaaksha-nishevitaa कमलाक्षनिशेविता – Worshiped by Vishnu, the deity of protection. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 558
559) Taambula-purita-mukhi  तांबूलपूरितमुखी -Her mouth is full of betel. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 559

560) Daadimi-kusuma-prabhaa दाडिमीकुसुमप्रभा –  Of the hue of a pomegranate flower. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 560

561) Mrigaakshi  मृगाक्षी –Fawn-eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 561
562)Mohini मोहिनी –Enchanting. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 562
563)Mukhyaa मुख्या  – The first. Besides being the principal one above the ordinary deities above referred to, She is the principal one of the main deities as well.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 563
564) Mridaani मृडानी – Power of Shiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  564
565) Mitraroopini मित्ररूपिणी –The friend. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 565
She that is worshipped on the basis of relationship. The word Mitra मित्र is indicative of friendliness or well-wishing. This relationship of well-wishing can be in so many relationships as of father and son, master and servant, guru and disciple, love and beloved, mother and son, creator and created, player and plaything, etc. All these relationships are included in this general name.
Mitra मित्र also means Sun besides friend and this name has also the reference  to the Sun’s worship through Sandhyaa संध्या by Brahmans ब्राह्मण .
566)Nitya-triptaa नित्यतृप्ता or  Anitya-triptaa अनित्यतृप्ता –  Ever contended or ever dis-contended.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 566
567) 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

568) Niyantri नियन्त्री – The Leader. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 568

“Lead me by Thine own hand, choose out the path for me.”
“Be Thou my Guide my strength, my wisdom, my all. ”
” Lead me from Darkness to Light, from Death to Life.”

569) Nikhileshvari निखीलेश्वरी – Ruler of all.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 569
570) Maitryaadi-vaasanaa-labhyaa मैत्र्यादिवासनालभ्या – And how is Mother pleased ? ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 570
She is pleased by extending friendliness, etc., and the inborn desire of extending love and sympathy to all others.
This name in other words says , ” To please Mother Love all and Serve all “, which is the most important teaching of Mother’s Lodge for Maai-ists.
Friendliness etc.means sympathy,compassion, complacency, pity, companionship, cheerfulness-spreading, consoling, helping and guiding others in the path of righteousness, etc.

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

GOD AS MOTHER : NAMES 535 TO 550

LALITHA SAHASRANAM MAI SAHASRANAM

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

535) Svaahaa स्वाहा – Offering-carrier to Deities.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 535

 

536) Svadhaa स्वधा – Offering – Carrier to dead ancestors. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 536

The words Svaahaa and Svadhaa are used when oblations, are offered to deities and dead ancestors, respectively. The words Svaahaa स्वाहा , Sraushad स्रौशद, Vaushat वौषट , Vashat वषट and Svadhaaस्वधा are used before oblations offered to Devas, to sanctify the offerings  for making them acceptable.

Svaahaa स्वाहा  and Svadhaa स्वधा have other meanings as well. Sva स्व  means one’s own people and aahaa आहा means to go. Mother is Svaahaa because She goes to and recognise all Her people as Her own whenever they are in difficulties here or at the mercy of other Deities after death.

Similarly, Sva स्व  means one’s own people and dhaa means nourishes. “She that protects and nourishes Her own people”.

Says one devotee, ” Oh Mother! Repeating Thy simple name, is more meritorious than repeating the several words prescribed for offering oblations. The hunger of all the host, of deities and dead ancestors (Devas and Pitris) is fully satisfied on hearing Thy ecstasy-giving name, in case, due to poverty or some unfortunate circumstances it is not possible to make offerings.”

537) Amati अमती – Wrongly directed intelligence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 537
Why is it so as above stated ? Because having left the protection of the routinists stated before, you are likely to miss as well. If you are not the blind follower of what the society or some routine religious leader tells, you are likely to commit a blunder as well.
Mother is everything. She is the Lakshmi or the prosperity in the house of the meritorious devotees , the atheism of the atheists, and poverty and wretchedness of the wicked.

 

The final results are determinable by your determination not to leave Her Lotus Feet, even though you sometimes commit blunders.

Because these blunders are errors and sometimes purposely ordained by Mother to test and teach by suffering. They are sometimes a part and programme of the evolutionary path.

538) 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 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 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 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 , relation of action and reaction, working forces, and Mother’s supremacy over every element and every action.

539 & 540) Shruti श्रृती and Smriti  स्मृती – She , that imparts to Her devotees the knowledge , in the form of hearing and recollection. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 539 , 540

541) Anuttamaa अनुत्तमा – The best with one superior to Her or comparable to Her. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 541
542) 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 struggling 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 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 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 certain limited notions. A Kirtankaar कीर्तनकार means one who gives a particular discourse in a particular dress in a particular place in the meting 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 in 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 truely religious and dies without leaving his inheritance  or transferring his light and love  to some disciples  to the extent of 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.

543) Punyalabhyaa पुण्यलभ्या – She that creates in the heart of the aspirant, the desire of accumulating the greatest merit. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 543

544) 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 master-pieces 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).

545) Pulomajaarchitaa पुलोमजार्चिता – Worshipped by Indra’s wife.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 545
None can be more queenly than She , who is the wife of Indra, the king of all deities, and the constant queen. The mythology is that on exhaustion of all merit (Punya) one Indra falls and another Indra takes charge. Indra’s wife however , remains constantly the same . Even she serves Her humbly.

When Indra was dethroned, the wife of Indra received the powerful Mantra of Mother from Brihaspati and worshipped Tripura-Sundari. Indra was restored to her and the kingdom of heaven was restored to Indra.

546) Bandha-mochini बंधमोचिनी –  Remover of bonds.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 546

In its literal meaning, there are instances of Mother having removed the bondage of imprisonment, stated in scriptures of  Devi Bhagvat देवीभागवत, Harivansha हरिवंश, etc. On the higher plane, Mother does remove the bondage of Her refugee seekers through saints’ company. The service and humility and love to saints and faith in their sayings, brings one to be gradually introduced to God. Saints’ company is known as Santa-samaagam संतसमागम , their service Santa-sevaसंतसेवा and their grace Santa Kripaa संतकृपा.

547) Barba-raalakaa बर्बरालका-  Curly haired.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 547

With hair of different attractive forms. The idea is that She has no special liking for a particular method of complexion or costume. She has not the hair and costumes most common to a particular nation.

 

548) Vimarsharupini विमर्शरूपिणी – In the Vimarsha विमर्श  form.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 548
Vimarsha विमर्श  is inherent vibration.

Vimarsha विमर्श is the first inherent vibration in Finalmost Mother, who has the Prakaasha form as the Fundamental one , and is Vimarsha that produces the animate and inanimate universe and destroys it. Vimarsha is the amplifier like speech to the Prakaasha प्रकाश as thought. Both are counterparts of each other . If there is no thought , speech has no meaning and value. If there is no speech, thought has no value and thinking has no utility.

549) Vidyaa विद्या – Allied name. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 549
The Supreme art consisting of sacred knowledge and action, which by discrimination of the creations of Maayaa माया leads to wisdom and salvation, is Vidyaa विद्या .

550) Viyadaadi-jagat-prasooh वियदादिजगत्प्रसूः – The mother of the universe consisting of ether,etc.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 550

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