751) Mahaakaali महाकाली – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 751
Mahaa means “great” and Kaala means “Time-Destroyer” or “Fate”. She is called so , because She is greater than even Time-Destroyer, and Fate.
752 ) Mahaagraasaa महाग्रासा – The great devourer.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 752
753) Mahaashanaa महाशना – the greatest eater, absorbing both the animate and inanimate universes within Her. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 753
754) Aparnaa अपर्णा -Removing debts of Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 754
She never remains a debtor to Her devotees.
Apa means removing and rina means debt. Thus says one devotee, while making a claim to Mother as mother,”When you have not discharged your debt to me, though I have been repeating your name , O Mother, why are you not ashamed, to bear the name of Aparnaa (The dis-charger of debt) ?”
Aparnaa means without leaf, and is the name of Maheshvari because She made penance to get Shiva as husband for centuries together, without taking even a single dry leaf as food.
755) Chandikaa चण्डिका ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 755
The root “chandi” means anger. She becomes angry with those who harass Her devotees. Chandikaa is also called Chaamundaa and She is controller of “Sin”. She is so named because She relieves Her devotees from the terror of two demons, Chanda and Munda. Chanda means the trunk of the body, and the Munda means the head.She is called Chaamundaa because She removed the head of the trunk of many oppressors of the world. According to Mai-istic interpretation, the meaning may be taken to be “She that removes the sins, due to flesh and perverted intellect, of Her devotees.
756) Chanda-Munnda-asura-nishudini चण्डमुण्डासुरनिषुदिनी Destroyer of the Chanda and Munda, the two Demons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 756
757) Kshraakshraatmikaa क्षराक्षरात्मिका – Perishable and imperishable. Kshara क्षर also means multi-formed, Akshara अक्षर means One -formed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 757
758)Sarvalokeshi सर्वलोकेशी – Ruler of all worlds. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 758
759)Vishvadhaarini विश्वधारिणी – Supporter of the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 759
760)Trivargadaatri त्रिवर्गदात्री – Giver of all that is desired, in connection with above stated trinities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 760
761) Subhagaa सुभगा- Bringer of Good fortune. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 761
Elevator on seeking refuge, auspicious and foreteller of happy happenings in very near future.
It is the experience of several families that some one of their ancestors had a desire or was put into the circumstances of rendering a certain service to Mother, and since then the miraculous rise of the prosperity, religiosity, faith and character began, with wonderful acceleration. The happening of having rendered some service to Her is by itself auspiciousness.
Whenever I get the climax of tenderness and tears for Mother, I think something good somewhere is taking place. In my preliminary period, I anxiously awaited the next day post to bring some happy news regarding some worldly gains , but after repeated and unexceptional experience , I laughed out as I knew what sort of Grace, was meant foe me and now it is my personal experience that expect in next post, some extremely happy news about Mother’s work. Some successful meeting, some new persons got interested, in the Mai cult, some bed-ridden person getting restored, some men in extreme calamity happily relieved, etc. Thus She is the foreteller of happy things to come.
What an unhappy lot from the worldly point of view!! A stage comes when it is taken for granted that a certain devotee will be greatly pleased on some good happening for some one else. The question of anything good and gainful to himself becomes time barred. Mother cruelly punishes some devotee with compulsory widowhood !! Every happy event and pleasure of anyone in the family, the community and the society, is to be shown to her, described to her, seeking her advice and blessing, and it to be taken for granted that she has absolutely no desire, need or demand!! The thought itself never arises.
Reader ! One day you will have also such widowed devotee-ism and then you will laugh with me, as I laugh at times. Even if you then ask for any favour in all earnestness, Mother will say ” Do not joke with me, I am not to be deceived by Thee. You do not need anything,”. Mother has played this trick with many of Her widowhood-destined-devotees. Once one of the greatest men went into Mother’s temple thrice, to ask for the removal of poverty, Mother said, ” Do not play joke with me, you need only a saffron-robe.”
It is such experiences, that suggest such names in the mouth of Her devotees as ” Indifferent Mother. Selfish Mother, Trickful Mother, Deceitful Mother, Cruel Mother, Ennoysome Mother, Envious Mother.”
Mother is also of a queer temperament. She cannot enjoy Her food, or sleep or Her living, till She hears thousands of such abusing names from Her Beloved children. To know Mother child relation, you have to be Her child.
Bhaga, means wealth, desire, magnanimity, strength, effort, fame, “Su” means excellently. Bhaga also means dominion, wisdom, dispassion, womb, fame, strength, effort, desire ,wealth, virtue ,sun and salvation.
What is there that could not be obtained by one, whether man or woman on worshipping Mother with devotion, who is conferer of blessings on Devas, and bestower of enjoyment and salvation on all human beings !!!
762) Tryambikaa त्र्यम्बिका – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 762
Shiva and Shakti are each conceived as having three eyes. The three eyes of Shakti are the Sun, the Moon and the Fire.
Taking Trinayanaa to be the name of Maai, She is so because She gives from each of Her three eyes the boons of illumination(Sun), bliss of devotion (Moon) and fire of self-purification. Nayan नयन means path, and devotees are laid to Her through faith in Guru’s word, by meditation about Her and observation of Her miracle of Her response and assistance and leading, etc. or by Shravan श्रवण or hearing, Manan मनन or contemplation and Nididhyaasan निदिध्यासन or reflection.
763)Trigunaatmikaa त्रिगुणात्मिका – In the form of the three qualities. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 763
On a fair mastery, being obtained over the above stated gross forms of feelings, emotions,desires, etc., one should come to the close study of the causes of several emotions and of vices and virtues.Here all diverse effects are reduced to three primary causes , viz. , the three Gunaas- Sattva, Rajas and Tamas. All that we feel, think or act is the result of a particular
mental condition formed as a combination of the three qualities of activity (Rajas); Inaction (Tamas) and Sattva (Equilibrium).
All emotions are so many changes in head and heart. So far as the physical relation of these emotions and the material of the brain stuff are concerned , it has been found by the Hindus that emotions have an intimate relation with the food you take. Gunas are temperaments or humours reigning at a particular time over all thoughts , desires and actions resulting in and from a man.
The Sattva quality produces a predisposition for happiness, purity, clearness and true knowledge. Rajas for desires and efforts for attaining them and Tamas for indolence, perversion. disinclination to movement or change and unnatural tendencies . That food has intimate relation with thoughts is evident from effects of intoxicating drugs. Food being pure , the mind remains pure.
Substantial, tasteful, oleaginous food like milk butter, fruits etc. increases the Sattvik quality.
Bitter, acidic, sour, saltish, overhot, pungent, dry and burning foods increase Rajas.
Stale, putrid, stinking, foul, remnant-like, unnatural and changed foods increase Tamas.
Fasts and prohibitions about food have a bearing on these grounds.
The idea about the three qualities and their modifications is expressed in the following names.
Trigunaatmikaa. She that is one with any one of the three qualities as also with their innumerable combinations. She in whom these three are in equilibrium.
764) Svargaapa-vargadaa स्वर्गापवर्गदा – Bestower of heaven and salvation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 764
765)Shuddhaa शुध्दा – She that enables Her devotees to be pure in every respect. This is a stage superior to the above, which refers to the purity of mind alone. this purity is the purity of all thoughts , words and deeds.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 765
766) Japaa-pushpa-nibha-akruti जपापुष्पनिभाकृती – She that is as tender and beautiful as the Chinese Rose. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 766
767) Ojovati ओजोवती – Spreading the wonderful aura. Ojas is explained as the eighth substance in the constituents of the body, being more precious than even semen and is the aura which surrounds the religious persons and deities. It is what is shown by a circle of light around the face of the deities in pictures. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 767
Some explain Ojas as the vitality of senses. Ojas means light, splendour, strength and radiance.
768) Dyuti-dharaa द्युतिधरा – The Light-bearer. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 768
This name supports the teaching. “Leave yourself to Her and She will do the do the rest.” She will bear the light in the dark night on the unknown way and lead Her devotee safely and soundly to the goal.
769) Yajnaroopaa यज्ञरूपा -Mother Herself is the sacrifice.The sacrifice here referred to is the sacrifice of massive type where Mantras are recited and oblations are given in the fire kindled in the altar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 769
770) Priyavrataa प्रियव्रता – Fond of vows. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 770
She is fond of vows, even though to any deity because all deities are Hers.
771 ) Duraaraadhyaa दुराराध्या – Difficult to worship ( by fickle minded persons ). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 771
772) Duraadharshaa दुराधर्षा – Difficult to be restored to form the point of control required as an essential quality.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 772
Both these terms are well explained by reference to the characteristics of Mother’s religion as against Fathers.
Lukewarmness will not do. Strict obedience is indispensable. Haphazardness and halfheartedness,doing something somehow in some way just by way of appearing to be religious before others or relieving the conscience pricks by self-deception would not do in the Mother’s Path.
For people of no special effort and special faculties, the routine path of stumbling, slowly proceeding further, more by the push from the behind than by their own initiative as in the row before the booking window is much better.
Shorter ways are always along steeper slopes or through difficulties. They that have no strength, no co-operation, no sense of their of own, no self-determination, for them this path is hard to follow.
773) Paatali-kusuma-priyaa पाटलीकुसुमप्रिया – Fond of Paatali flowers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 773
774) Mahati महती- As sweet and soothing as the Veenaa or the harp of Naarada. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 774
This third part very aptly ends with Mother described as the harp of Naarada. Naarada is the dearest devotee of Lord Krishna, who raised himself to that status by serving, moving amongst the people of different worlds, and by living ever in the spirit of unconditional self-surrender. His living is doing good to all, which he often does, going out of his way and being friendly even with sinful and evil-minded. Naarada is the repository of devotion and highest knowledge. He keeps up he devotional strength of three worlds, breathing and blowing Divine Love, though the musical tones of his harp. He is the universal Counsellor , Inspirer and Initiator of all the lowest to highest souls in the path of spiritual attainment and salvation through the practice of the tenets of Maai-ism, viz., Universal Love, Universal Service, Devotion to God and most cheerful and unconditional self-surrender.
775)Merunilayaa मेरूनिलया – Residing in Meru.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 775
Shree-Chakra has three aspects or planes, viz., Bhumiभुमी , Kailaasa कैलास and Meru मेरु prastaaraas. Where Mother is identified with the eight deities, viz., Vashini वशिनी, Kaameshvari कामेश्वरी , Modini मोदिनी and others. Mother is in the Bhuprastaara भुप्रस्तार . When She is identified with all the alphabetic letters, She is in Kailaas-prastaara कैलास प्रस्तार and when She is identified with the sixteen Nityaas, She is stated to be residing in Meru मेरु.
776) Mandaar-kusuma-priyaa मन्दारकुसुमप्रिया – Fond of Mandaara flowers.ललिता सहसस्रनाम स्तोत्र, नाम क्रमांक 776
777) Veeraaraadhyaa वीराराध्या -Worshipped by valiants. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 777
It is the best path for them that are self-determined, prepared to suffer and sacrifice. The characteristics of the Veraas are that they do not need external enjoyments, they enjoy self, they are ready for meeting and surmounting the difficulties, removing pains and miseries of others. They have dissolved egoism and are devoted to bravery.
778) Viradrupaa विराडरूपा – ललिता सहस्रनाम स्तो., नाम क्रमांक 778
779) Virajaa विरजा – Without passion and devoid of Rajas or the passion for activity or sin. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 779
778) Vishvato-mukhi विश्वतोमुखी – With faces in all directions and turned to all, capable of seeing with millions of angles of vision and attending to the need and evolution of one and all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 780
781) Prtyagroopaa प्रत्यग्रूपा – She that impels devotional striving souls towards interior. Pratyak means tending inwards.The direction of the senses towards objects of enjoyment is Bahirmukhatva बर्हिमुखत्व or Paraanmukhatva परान्मुखत्व . The inward direction of the senses and of the reflecting mind towards the Self is Antarmukhatva अर्न्तमुखत्व or Pratyanmukhatva प्रत्यन्मुखत्व. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 781
782) Paraakaashaa पराकाशा – Supreme ether.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 782
783 & 784) Praanadaa प्राणदा & Praanarupini प्राणरूपिणी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 783 & 784
Praana means senses as also the five vital breaths. Mother is the Giver of life, which enables the body to perform its functions. Vivifier of the universe, the Supporter of the breathing and therefor of life and Nourisher of senses. Mother is Breath of breaths.
785) Maartanda-bhairava-araadhyaa मार्तण्डभैरवाराध्या – Worshipped by the energy of untiring effort, guided by correct and full understanding. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 785
Maartanda Bhairava is the name of the Mother’s devotee in Maharashtra. Bhairava means ceaseless effort and Maartand means Sun, who destroy darkness, ignorance and confusion. The idea is conveyed is that Mother is attainable by ceaseless effort, with right understanding.
786) Mantrini-nyasta-raajya-dhoo मन्त्रिणीन्यस्तराज्यधूः – Who has entrusted Her kingdom to Mantrini or practitioner of Mantras.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 786
There is further reference of Mother as worshipable through Mantras.
She who has entrusted Her Kingdom to Mantrini , goddess in charge of mantras. Mantrini may also be taken to mean those that worship Mother by Mantras. Mantra is a word formula which by its repetition creates a powerful protective force, which results in bringing about some manifestation or ripening out subtle elements to grosser, visible and experience-able conditions. The very desire and thought of obtaining a Mantra from the Guru is the dawning of Mother’s Grace. How mere repetition brings the desired success is a secret to ordinary people, but there is the psychological and phonetic working behind it, in addition to the establishment of the link between the deity and the devotee. It is the exhibition of the general limitedness of human beings that they can not see more than one cause behind any working.
787)Tripureshi त्रिपुरेशी – One of the names of Mother as holding supremacy in the Sarvaashaa-paripuraka Chakra of Shree Chakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 787
788) Jayatsenaa जयत्सेना -The conquest-bestower with Her invincible and victorious army. With victorious and invincible army, for fights of all classes, physical, moral, spiritual etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 788
789)) Nistraigunyaa निस्त्रैगुण्या – She that is devoid of, as also above the effects, of the three qualities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 789
790)) Paraaparaa परापरा – Superior and Inferior.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 790
“Paraa means superior, enemy, distance, ” and Aparaa the reverse. Paraa means others and Aparaa means the self; again Paraa means foe, and Aparra friends. Paraaparaa is he, who is far and near, without and within, foreign or familiar foe or friend.
Mother is neither of these and yet both of these.
Paraa and Aparaa also mean the two kinds of knowledge true and false , similarly night and day, and therefor mother is dawn, which joins the two.
Mother when She wants to create, prompts Her devotees to praise Her, as the dawn at the time of the beginning of creation.
Knowledge is said to be two fold by the division of Paraa and Aparaa. Of these, the first is the supreme knowledge and leads to the cognition of the Mother, and liberation from bondage of the self. The second Aparaa knowledge is such knowledge of false notions, beliefs, differences, etc. as simply becomes the cause of greater and greater bondage . Some add the Paraaparaa knowledge which is there, when one who well knows both varieties of knowledge, continuously swings between the two and attains little of permanent gain.
Worship is also of three kinds : Aparaa, Paraaparaa and Paraa.
Aparaa means , remaining in the spiritual realm of nonduality, the Aparaaparaa is worship of Mother , through and by means of the (Shree) Chakra.
The Paraa means worship of all manifestations of Her, without the higher understanding.
Mother is also three fold, paraa , Aparaa and Paraaparaa. Brahmi, the creative energy, which has the white colour, is said to be Paraa. Vaishnavi, the protective energy, which has the red co;our is Aparaa and Raudri, the destructive energy, which is black coloured, is called Paraaparaa.
791) Satya-jnaana-anada-rupaa सत्यज्ञानानंदरूपा – In the form of Truth, wisdom and bliss. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 791
Mother is both knowledge and ignorance, the high class joy and worldliness joy.
Those who worship ignorance enter into deep darkness. Those who worship knowledge , enter int highest lights. What one likes , that he seeks, What he seeks that he collects knowledge about. Seeking and knowing how, he gets approach to the sought.What one is in contact with, that attracts him.What attracts him that he exerts to possess. Finally deleting the intermediate process . what one likes, that he gets.
The important psysic law is that the illuminated gets more and more illuminated and the deluded gets more and more deluded.
The reverse meaning is brought out thus : – Sati (सत् ) Ajna (अज्ञ) Anaanandaa (अनानंद) or
Sati (सत् ) – Ajnaana(अज्ञान) – Aanadaa(आनंद) :-
सत्यज्ञानानन्दरूपा = सत्य +ज्ञान + आनंद + रूपा // सत्य+ अज्ञ + अनानंद + रूपा // सत्य + अज्ञान + आनंद + रूपा
The entire absence of joy or the continuous feeling of being miserable, for them that do not know Mother (Sati, Thee) or the imitative or delusive joy arising from the worldwormness and sense living of them that are in dark regarding Mother (Thee), respectively.These two, as also the joy of the truely wise and followers of truth, all proceed from Her (Thee), and are making of Hers (Thine) and are aspects of Her (Thine) alone.
Dearest reader, if thou hast love for me , repeat and repeat the above para, substituting Thee and Thine for Mother, Her, Hers and Her, etc. for the sake of thy love for me at least. From “The entire” to “alone”.
i.e. : =
[ The entire absence of joy or the continuous feeling of being miserable, for them that do not THEE or the imitative or delusive joy arising from the worldwormness and sense living of them that are in dark regarding THEE, respectively. These two, as also the joy of the truely wise and followers of truth, all proceed from THEE, and are making of THINE, and are aspects of THINE alone.]
It has made me loose myself at 9 A.M. of Friday, 9 January 1940 .
The joy of them, that are blessed with wisdom, knowledge of Truth and experience of bliss, as well as that of those drowned in ignorance and worldliness due to absence of relationship with or atleast, knowledge of Her, are both Hers.
And it is this, that explains why true devotees of Mai enjoys everything , even ignorance , worldliness, irreligiosity and atheism, and not ruffled thereby, and are never driven to hating others. A Mai-ist is very broad in his outlook. He says,” Well, if the joy of the particular soul lies in evil, let him be happy there with. It is all Mother’s play.”
792) Saama-rasya-paraayanaa सामरस्यपरायणा – Fond of granting the co-equal status to the devotee. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 792
This word explains the above idea of inversion of the relationship. Saama Rasya means the ecstasy and sweetness that results on being one , on individuality being lost, on such inverting and blending as of milk and sugar. The relationship disappears. Devotee is Mother and Mother becomes devotee. Son becomes Mother and Mother becomes daughter, that ecstasy is Saama Rasya and Mother is extremely fond it.
This points of ecstasy devotees experience.
” Too Na Rahe, Too Ki Boo Na Rahe. ” The stage when “Thou” does not remain, nor the remembrance or the smell of the past, “Thou”, i.e. even the consciousness that there was a time when we were as ” I and Thou”, does not even lingeringly remain existent.
It is the Saama-rasya, the sameness of the Mother and son with equality and exchangeability in every respect, of which the faint shadows are to be seen in the Saam-rasya of husband and wife or that of lover and beloved.
It is because of this idea of Saama-rasya, that in the Mother’s Path, the Guru is Mother and the disciple is the child and on some occasions as Guru- Poornimaa Guru becomes the worshiper, and the disciple the worshipped in the Maai- cult.
Guru must be prepared to become the disciple of his disciples. It is because of this idea of Saam-rasya that the husband should worship the wife on Full Moon days in the Maai-cult.
One fact, however, cannot too much emphasised. The stage of Saama-rasya-paraayanaa is after the stage of Laya, the absorption. When the husband and wife have no separate interests or individualities, when one does not need the assent of the other, when both are one, then alone the stage of Saama-rasya-paraayana should be practiced. If they are mere world-worms, each ready to pounce upon the other on weakness, such a mutual worship may result in troubles.
793) Kapardini कपर्दिनी – Matted-haired or greatly praised. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 793
The first thing that catches the eye when Mother is seen Her hair. As the boon-giver to austerities-performers She has matted-hair. As Mother She has beautiful long hair. Mother’s description as seen before begins with hair (Lasat-Kachaa लसत्कचा ).
KA क means water, PAR पर the flow and DA द, sanctification. She that sanctifies the flow of waters. The idea is that it is Mother that gives the power of purification to sacred rivers and places of pilgrimages.
794) Kalaa-maalaa कलामाला – Garland of such arts.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 794
795) Kaamadhuk कामधुक् – The cow of plenty, fulfilling all desires.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 795
796) Kaamarupini कामरूपिणी -Creator, fulfiiler and annihilator of desires. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 796
While getting fulfillment, the aspirants come to learn that the pains that are required to be undergone for obtaining the fulfillment as immense as contrasted with the out-put and the sequence and that the happiness which was anticipated is not there. They begin to realise that trying to satisfy all desires is a pursuing a mirage . They than come to a higher stage of achieving the condition when desires themselves get few and feeble. They begin to meditate and find that the source which creates , fulfills and annihilates desires is Mother. She is all in all regarding the desires. Thus understanding the truth they finally come to worship Her not for desires but for Her own Grace.
And then a sympathy, a reverential love is born, and She is meditated upon as beauty, delicacy, love, mercy and as the source of happiness, in names as under.
797) Kalaanidhih कलानिधिः- Reservoir of sciences and art.
Kalaas are also jivaas (souls) who are mere bubbles in the ocean of Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 797
798) Kaama-kalaa कामकला – The art of dealing with desires. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 798
The name in original Kaavya-kalaa is altered here to be Kaama-kalaa as the latter reading is pregnant with more profound meaning. Please also see original serial no. 322 giving the name Kaama-kalaa-roopaa.
The evolutionising practical work primarily consists of bringing the six enemies within reasonable limits of control. The six internal enemies are anger, avarice, pride, envy, desire and infatuation. This is done by practice and by establishing the united strength of thought-forces constantly reminding one of the beneficial and disastrous results of good and bad thoughts ,emotions and actions. As soon as due to some external circumstances or happening a bad thought desire,emotion, or motive tries to drag the mind in favour of the further fulfilment, there must be sufficiently powerful army of good thought-forces to subdue and crush down the further working of the bad thought and emotion.
One fact however of a largely practical nature should be born in mind, viz., that the army of good thought forces is not always powerful enough. There is the habit force on both sides. SO PRACTICE IS EXTREMELY IMPORTANT.
Under the Mother’s ideal, every achievement has to be made by one’s own self, by exertion, exhaustion and expansion. No progress takes place automatically, simply because you have pious wishes or sympathizes or praiseworthy opinions or precious knowledge. Each of the six enemies to be taken one by one and subdue not only by refusing to submit to him but by even inviting and creating circumstances and seeking opportunities to practice harder and harder tests. The psychological law should be born in mind, viz., that every conquest or defeats makes you more strong or more weak, while meeting the next test.
A subtle and funny method is to set one enemy against another.Thus once a man sought my help in overcoming his ill-temper of easily running into fits of wrathfulness, I asked him,” are you avaricious also?” He said that also unfortunately he was. I told him “say fortunately ” ” you take a vow that the day you lose temper, you will pay Rupees five to me.” He laughed outright and for sometime whenever he got angry I made the demand of my due. The evil tendency gradually disappeared.
After the acquisition of the fair control over these six enemies the outward tendency of all the Indriyas towards their pleasing objects should be minimized. This is called DAMAN दमन . Next after that by habit you have uprooted the outward tendency, the mind simply meditates on pleasures and gets extremely disturbed although not powerful enough to overthrow the conquering force. Bringing mind to a fairly good stage of peacefulness is SHAMA शम above described.
The present name refers to the further stage , viz., trying to uproot the seed of desire. You have stripped off the leaves, you have to cut of the tree but there is no knowing when under suitable a season another small plant may offshoot.
Kalaa is a tenderness-conveying word, and in the work of evolution there is another point to be noted. It is that according to Mother’s Ideal, you have not to act fanatically or rudely. In the word Kalaa there is the suggestion of a warning against drastic repressive measures as they are not successful due to reaction.
The conquest is to be achieved not like a wrathful tyrant but as an artist, not in the manner of physical force of a law and order enforcing-department, but in the manner in which a virtuous strong-willed infatuating woman improves her drunkard and way-ward husband.
By a constant, preserving, watchful, patient, long practice with cheerfulness, one should gradually lessen the force of habit which is second nature, not by abrupt abstinence but by general dilution and weakening of the opposition.
Abrupt repressive measures, austere twisting and torsioning do not help you. There is a strong reaction. A fasting belly is followed by the most gluttonous palate. After a long sexual starvation, while performing penance there comes a strong desire for sexual enjoyment.
Uprooting the seeds ( Vaasanaas वासना ) is an art ( Kalaa कला ).
Kaama-kalaa is Mother that teaches the art.
799) Rasajnaa रसज्ञा -Expert in knowing, creating and enjoying relish.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 799
Knower, creator and enjoyer of the tastes of worldly people. Tastes are physical,emotional, social, individual, intellectual, spiritual, etc.
She joins with and shares the joys and miseries of Her worldly devotees, with as gladdened or afflicted a heart, and as great craving and interest, as if She is equally a great worldly being like them. Further, it means, She knows what pleases Her each child. This is most evident if one studies the family life.Mother alone knows what best pleases and suits the child’s temperament and constitution. It is Mother alone who knows what is passing in the heart of child, what it wants and demands, without its speaking or suggesting.
Rasa is feeling-interest or juice, taste, sap or relish and may be compared to saliva experienced during the period of morsel before the eye and inside the mouth.It is caused by the remembrance of the happiness, which was once enjoyed and now is just to be enjoyed.
Different kinds of relishes are (1) six physical tongue-tastes of different diets as sweetness, acidity,pungency,saltishness, bitterness and astringency. (2) Nine kinds of different sentiments of literature as humor, valor, wonder,amour,terror, fear, vulgarity, pathos and affectionateness. (3) Five sense relishments of touch, taste, smell, hearing and seeing. (4) Four relishes of different mental processes of Chitta, Buddhi, Ahankaar,and Manas, i.e., likes and dislikes,pros and cons,my-ness and non-myness thinking, meditation and absorption. (5) Eight joys of Yoga practice. (6) Nine superior tastes of the bliss arsing from different modes of devotion (7) The five supreme joys deriving from, (a) a disinterested onlooking of the universal soul knowledge (b) Mother’s personal relationship (c) complete quietude (d) supreme bliss on periodical ecstasy and (e) Finalmost joy, just before the dissolution of individuality in the infinite ocean of the Finalmost Mother.
Six diet relishes, nine literary emotions,five sense satisfactions, four mental pleasures, eight occult joys, nine devotional ecstasies and five supreme happinesses make up the different relishments or Rasaas.
Highest enjoyableness in one which is characterised mainly by four qualities, viz., (1) inexhaustiveness of the elements which create enjoyability , Rasya; (2) nutritiousness,i.e., resulting in better being, Snigdha; (3) whole heartedness, Hridya; and (4) sameness in quality and intensity under all conditions,Sthira.
Along with these relishes, it may be remembered that the six most important and wonderful incomprehensible objective and subjective centres of joyfulness and of relish are self, Mother, mind,wealth,women,and wine in its broadest sense of nourisher, preserver and rejuvinator of body. It may be interesting to note , that the most important centres are two, Self and Mother. The third one is an equally important centre. The remaining three centres are for first separating and then bringing about and keeping up the unification of Self and Mother through mind. Woman leads the fool to the direst hell and the wise two highest heaven. Wealth Judicially used places the material universe at your disposal. The same used indiscretly and immorally brings ruin. Physical wine pushes one down into the drain, and spiritual wine of love to Mother brings about the devotee to be one with Mother.
800) Rasa-shevadhih रसशेवधीः -Treasury of Rasa ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 800
Rasa is the nectar of unity with Mother. Rasa is the supreme way in the fructifying seed.
Having obtained the Rasa one becomes blessed, as Rasa is Mother.
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