LALITHA SAHASRANAM ललिता सहस्रनाम MAI SAHASRANAM माई सहस्रनाम
621) Divyavigrahaa दिव्यविग्रहा – Divine bodied, with shining person.ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 621
Those who get a glimpse of Mother, first see such a flood of light, that the eyes close down as on the sudden appearance of sunlight in dark and the devotee falls in a swoon for a few seconds.
622) Klimkaari क्लींकारी – Giver of the results of the repetition of the syllable “Klim”. Klim is Kaama beeja, by repetition of which, one gets attractive or conquer-ring power. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 622
623) Kevalaa केवला – The absolute.ललिता सह्रनाम स्तोत्र, नाम क्रमांक 623
She is single and devoid of all attributes, perfect, complete and not subject to any modifications.
624) Guhyaa गुह्या – The secret. Mother is Secret of Secrets. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 624
Mysterious are the ways of Mother.
Just mark the contrast, She is comprehensible and knowable as broad day light as meant by the name Prakataakrutih, and yet, Guhyaa, most incomprehensible. By now, the reader must be able to explain the contradiction. To them whom She chooses is knowable; to them from whom She wishes to conceal Herself She is Guhyaa; but the last word is that She is Guhyaa.
625) Kaivalya-pada-daayini कैवल्यपददायिनी – Bestower of the One-Alone state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 625
Kaivalya is the state of consciousness of singleness without attributes. Kaivalya is the establishment of the energy of consciousness in its own nature, in which condition all sorts of modifications are extinct. Kaivalya is the stage beyond the four popularly known classes of salvation. Pada means salvation. The four classes of salvation are Saalokya सालोक्य, Saarupya सारूप्य, Saamipya सामीप्य , and Saayujya सायुज्य.
The Saalokya सालोक्य means remaining with Mother in the same world and is the state to be attained by the worship of the mass type.
Saarupya सारूप्य ( receiving the same form as Mother’s). This is the result of the worship, without any show of it without using images.Here, the deities are regarded as different from oneself, although the worshippers are of course endowed with dominion and nature of Mother., and the relationship is that of the nearest possible equality, between the Mother and the worshipper. Some call this (state) Saarshti साष्र्टी i, e.g., equality of dominion.
Saamipya सामीप्य is the state of remaining in closest proximity of Mother. This is for them, that worship the deity as residing in their heart.
Saayujya सायुज्य is the sate of becoming one with Mother, worshipping oneself as Mother with Mother’s attributes and becoming one with Mother.
The higher stage must come in natural course come, after attaining what is to be attained from the lower status.
The state or condition of consciousness, in cases of those that attain any of these four kinds of salvation, is the reward of most meritorious actions,character, etc. and the state attained is not perpetual but transitory, and subject to limitations and conditions. Hence these are described by the words Pada पद (above).
The state of Kaivalya कैवल्य salvation on the other hand, is the reward of the realization of oneness and is unconditioned and perpetual and beyond the above said four classes of salvation.
Those who perform mechanically meritorious ceremonious and virtuous philanthropic actions , etc., attain the state of salvation above described as Saalokya, Saarupya, Saamipya or Saayujya. Those who know Mother by realisation, and reject the aforesaid four states of salvation, knowing well that those stages attainable by actions and worships as stated before are imperfect, attain the last state of Kaivalya कैवल्य in full, i.e., the bliss attainable by glory of Mother, and enjoy the unconditional bliss transcending both actions and worships.
“The devotee who worship Mother by ceremonies, by images ,by mind, by identification attain the four classes of salvation. After a long experience of these , combined in one, the devotee finally attains the state of salvation known as Kaivalya कैवल्य.
626) Tripuraa त्रिपुरा – Master of the different triples. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 626
Mother is called Tripuraa because She is the Mother of the three entities (Brahmaa, Vishnu and Rudra). There are many triples , e.g., the three Naadis -Sushumnaa,Pingalaa and Idaa; as also Manas, Buddhi and Chitta. Again there are three Devaas, three fires , three energies. Whatever in the world is three fold, is referred to here, as belonging to Her.
Tripuraa also suggests the three aspects of Her Lotus Feet, white, red and combined coloured.
Mai’s White Lotus Feet indicate the pure Samvit, i.e., universal consciousness, which is untainted by any Upaadhis, (obstructive environments), etc. The red feet are the Paraahantaa (Supreme egoism); also known as Mahat being the first emotion(vritti) from the Samvit (universal consciousness). The combined coloured feet indicate atoms of egoism, manifesting themselves, each by modification (the vritti) of ” I ” in individuals. This egoism is known as Ahankaar, which gets nourishment from knowledge, which is imperfect or unreal or perverse, along with all other paraphernalia of emotions, which again owe their existence to ” I “(egoism).
Kabir says : The world dies with ” I ” ‘s death.
627) Trijagadvandyaa त्रिजगवंद्या – Adored by the three worlds.ललित सहस्रनाम स्तोत्र, नाम क्रमांक 627
628 ) Trimurtih त्रिमूर्तिः- Triple formed. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 628
Mother assumes three forms, white, red and black.The supreme energy endowed with Satvic quality, which enables Brahmaa to work is white; the same endowed with Rajasic quality and enabling Vishnu to work is red, the same endowed with Tamasic quality and enabling Rudra to work, is said to be black.
629) Tridasheshvari त्रिदशेश्वरी – Ruler of the three consciousness state of waking, dreaming and sleeping.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 629
630) Tryakshari त्र्यक्षरी- Three-syllabled. ललिता सहस्रनामस्तोत्र, नाम क्रमांक 630
the three syllables are the Beejaas of the three divisions (of the Panchadashi Mantra ) , namely, Vaagbhava, Kaamaraaja and Shakti.Vaagishvari is the Jnaana Shakti and confers salvation. Kaameshvari is the ruler of desires and is the Ichchhaa Shakti. Bhagamaalini is the Kriyaa Shakti, the supreme energy, which is the fulfiller of desires at one end, and the securer of the salvation at the other.
631) Divya-gandhaadhyaa दिव्यगन्धाढ्या – Divine, perfume-bodied. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 631
Divyagandha is perfume without the perfume-bearing object.When a yogi advances in his practice or a devotee in his devotion he begins to get perfume without any perfuming odours or material objects. By concentration a super-relation is established between the organ of smell and the ether.
There are two of many external symptoms by which sometimes devotees and Mother’s favorites are recognised by those whom Mother chooses. One thing is that there is divine perfume around them and another thing is that light around them.
In last Easter 1938 when the Founder went to Ahmadabad and was addressing a meeting of devotees for Mother worship, just then he was explaining the terms SUVAASINI सुवासिनी and SUVAASINYARCHANAPREETAA सुवासिन्यर्चनप्रीता such a strong breeze of most attractive perfume was experienced, that sisters began to inquire if any newly arrived ladies had joined them, having returned from a marriage party, in which case there would be the chance of their bringing with them strong scent odours. On inquiry it was found that such was not the source of the Divine Perfume.
632) Sindura-tilakaanchitaa सिंदूरतिलकान्चिता – Worshiped by elephant-gaited females.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 632
All that is charming in women proceeds from Mother.
633) Umaa उमा – ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 633
According to Hindu Mythology; Shiva’s wife Paarvati is called Umaa because when Umaa’s mother heard of Her determination to undertake most severe penance, refusing to take not only food, but even a fruit or a leaf, to get Shiva as Her husband, Her mother was shocked and shouted out, ” Oh! do not.” U ” उ ” means Oh, and Maa ” मा ” means don’t.
Mother residing as fame and brightness in all creations and energy of desire and essence of all mantras, is Umaa the end and essence of Aum. Aum by a slight transposition, of letters , becomes U.M.AA. Umaa is the supreme experience , which destroys the noose of earthly experience , and the best purifier, producing bright mental states and manifestations in so many beneficial forms. Umaa is the Ichchhaa-Shakti इच्छाशक्ती, the energy of desire. Umaa is golden coloured and through meditation of Umaa, the devotee, a sit were, receives golden currents from Her, which transforms the iron within him and turns him most precious, most dear and most unchangeable, and makes him proof to all atmospheres and degenerating forces.
There is a great psychological importance in the fact that She is desire. It is the desire which brings many things into being, maintains many things in position and finally brings salvation.
The psychological emotions, which are most important in the matter of hastening evolution are desire, fear, hatred, relationship, love and devotion. All of these automatically bring about meditation and unification.
Through the emotion of desire, Mother is attained as a result of various experiences , leading one to conclude that the only thing worthy of being desired , is Mother. Through the emotion of fear, the devotee attains Mother by acting most obediently up to the requirements of scriptures, as a result of the conviction that every waywardness he indulges is seen by Mother and he shall have to answer for all such indulgences. Through the emotions of hatred, the demons gets salvation much quicker than the lukewarm devas, the so-called devotees. But best of all, through the emotion of relationship, Mother is attained by establishing the relationship of yourself with Mother as Her child, however wicked , (please read theory and principles). Love and devotion are great sublimating forces, for the attainment of Mother.
634 ) Shailendratanayaa शैलेन्द्रतनया Daughter of the mountain Himalaya.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 634
635 ) Gauri गौरी – Having the colour of conch, jasmine and moon.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 635
636) Gandharva-sevitaa गांधर्वसेविता – Attended by singers of celestial births and celestial songs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 636
637) Vishvagarbhaa विश्वगर्भा – Whose womb is the universe.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 637
638) Svarna-garbhaa स्वर्णगर्भा – She who as it were lays the golden egg from which this most wonderful and shining and fascinating universe comes into being. Praise Mother as the Creator of this most wonderful world. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 638
639) Varadaa वरदा or Avaradaa अवरदा –She is the giver of a boon, which one is unable to see through, whether for immediate good or removing invisible evil. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 639
640) Vaagadhishvari वागधीश्वरी – Goddess of speech.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 640
Speech is classified as Para, Pashyanti, Madhyamaa and Vaikhari, which terms will be discussed hereafter.Goddess of speech is one of the deities , in the octagon referred to before as a figure for meditation, in the Shree Chakra.
EXTRACT FROM THE BOOK : MOTHER & MOTHER’S THOUSAND NAMES
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS SARASWATI ROAD END SANTACRUZ WEST MUMBAI 400054 INDIA
God as Mother and Father in MAIISM AND HINDUISM 