Mother and child relationship between God and devotee

 

MOTHER CHILD RELATIONSHIP BETWEEN GOD AND DEVOTEE
God further decided  ” Let the relationship of God and devotee be that of Mother and child.” How will the world believe in its efficacy ? Why should world accept this new belief, in addition to or in lieu of their own old beliefs of other relationships ???

There have been different types of relationships.

A Protector and the Protection-seeker, a tribal god and the tribesman, a stern judge and the judged, a jailer and a culprit, A father and a son, A guru and a disciple. A master and a servant, a lender and a borrower, an elder brother and a younger brother, a husband and a wife, a lover and a beloved, a beloved and a lover, a son and a father, one enemy and another enemy, (the smaller one absorbed in thinking day and night about the higher one). One can’t conceive of the innumerable relationships that can be there. Each relationship requires a certain deservedness. A father’s son must be obedient religious and illustrious.  The Shishya or younger brother like Lakshman must be ready for austerities. The servant must have the highest humility in addition to perspiring service. A wife must be satisfactory in various aspects. A beloved must lose herself and have no individuality. Mother and child relationship needs the least deservedness. Mother has to be more active in that relationship than the child.  I am at a loss to find an expression about any idea of the duty of a child to the mother.

The new religionisation, with God that has transformed Himself into Mother, wants the relationship of a mother and child, and places that relationship on the top of all the past known and practically time-worn-out relationships.
How can God do that ? Unless the world sees the greatness and the emancipating capacity of that relationship? Mother managed to offer to the world Blessed Ramakrishna Paramahamsa as Mother’s child, to be with the world for full fifty years for any tests and experimentation.

Subsequently, the preaching and inculcating of the element of Universality was so very efficaciously done by All-powerful Swami Shree Vivekananda, who brushed away all the dusts of centuries in the shape of impurities, in individual religions and sects and sub sects, and brought about the element of Universality.

Founder states : Mother has further desired, through me to formulate Mother’s Religion by Mai-ism. To be the Mother’s Instrument in founding a religion which has been revealed to me by God as Mother, which is based on the belief of the highest efficacy of the relationship of Mother and child, between God and devotee, so indisputably proved by Paramahamsa, who also planted the seeds of universality, by his undertaking the devotion of the various deities, and showing same reverence to the Founders of every important religion and to religion itself.

EXTRACT FROM THE BOOK : MAI-ISM

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Author : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST 400054 INDIA

Nothing is unreal

The most dangerous notion of every one being God is a senseless jargon for which Vedanta teaching is responsible.

At Madras (Chennai ) in 1949 , an extremely strong Vedantist argued with me for three days ; he was so learned , he came with books and quotations. On the fourth day, I told him admitting defeat ,” Tomorrow you come here with an agreement that you have transfer all your property to me. I am not different from you. There are no two souls and this is only a question of transferring matter.” He laughed outright. He said,” That is quite apart. That is not relevant,” that has nothing to do with philosophy.” He stood and never turned up again.

Although the supremacy of ” I am God ” is not denied, the world will be happier by being taught ,’ Thou art God ‘. That expression ‘ I am God ‘ is true in a particular sense only and at a particular finished perfect stage . If you are a true Adwaitist, with whom are you fighting , calling him a Dwaitist ? Adwaitism is an ideal though highest and not a fact to be exploited in your worldly dealings . According to Mai-ism , Adwaitism is a stage of consciousness which is superior to Dwaitism, but is no independent path by itself. It is a description of a certain consciousness and not a self-contained prescription to reach that stage. Adwaitism is continuation of Dwaitism. By experience one comes to a stage when the universe vanishes from the consciousness, when nothing remains except ‘ I am God ‘ ; later I vanishes , and even God conception vanishes . What remains is an indescribable Divine ecstasy and a perpetual blissful state.

Mai-ism says , ” Nothing is unreal – Creation and Creator, happiness and misery , heaven and hell, deities and human beings , obedience or dis-obedience to the Divine law. So long as the soul has any relation with bodies and so long as one is affected even to the slightest extent , physically, mentally or spiritually , these differences do exist and are not unreal. Practically every one is a Dwaitist, so long as he has a body, mind, heart and soul.

Why not come to fundamentals? What is the object you want to achieve by saying , ” Everyone is God ” ? Why not come straight to the requirement? “You make no distinction between man and man, that will cause misery to any one and add misery in the world.” “Love any other being and serve as your own self . Consider him to be like your own self. Try your best to forget every harmful difference between you and any other man. “All these teachings are sensible enough.

Mai-ism says the simplest thing,” You be good, loving and serving others because Mother Herself is pleased thereby and She will make you happy. For your own happiness, protection and escape from misery, you love and serve others.”

First thing is the idea of Motherhood itself. It is the daily experience of everyone that a mother is pleased on serving her children. But the greater strength proceeds from the fact that love and service and universality, are the very first words of Mai-istic commandment, with highest importance given there to. That and Universality make the whole difference.

Why jump into a decision , ‘ World is unreal ‘ because there are a few men to whom it is unreal ? Why not consider the fact that even in the case of these blessed ones there was a period when they saw the universe as real. The universe or even individual soul is an unreal reality and a real unreality.

Mai-ism repeats,” No mistaking of an ideal for a fact. ” to the extent the difference remain to an Adwaitist, let him remove the incongruency by saying , ” My idea has not reached the point of realization.”

Don’t be a curiosity seeker in the matter of mysteries beyond your limitations. Be ready to be taught, with the firmness of humility and duty, to walk in the Divine Path . Mother Herself will reveal to you as you advance , as much of the secret as is necessary for your further progress. Whom She selects that person alone can know and understand the secret, and that too only a fragment.

EXTRACT FROM THE BOOK : MAI-ISM 

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AUTHOR : MAI SWARUP MAI MARKAND

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

The great Mantra Jai Mai Jai Markand Mai

 

Repetition of sacred name of Mai ( i.e. Jay Mai Jay Markand Mai जय माई जय मार्कण्ड माई ) is by itself not only a wonderful remedy in prevention and a cure of diseases but also gives during illness wonderful bearing power as well.

Mai-ism is very optimistic. Repeat Mantra hundreds and hundreds of times. You will become better than before with pain, patience and perseverance, greater will be peace of mind, happiness and cessation of misery. 

Maiji’s promise ” Mai is there and I will be there even after dying to relieve all difficulties of anyone who repeats Jai Mai Jai Markand Mai …”

Mother is pleased by frequent repetition of Her names which is the simplest method of securing Her grace.This must be done without any idea of prohibitions of time, place, manner and even bodily condition. 

For prayer there is no question of sacred place, sacred time and sacred body.The place, time and body if not sacred, do not pollute Mother’s name. Mother’s names sanctifies time, place and body. 

BE ATTRACTED TO MOTHER.

Pray, Pray and Pray. Concentrate, consolidate yourself. Be attracted to Mother, the Highest Center and Resource of all Powers and Welfare you can imagine. You will have attractive return. Make your environment happy by Love and Service. Make your inner self stronger, purest and quieter  by Devotion and self-Surrender. You are many times much better. You will make yourself happy and make all around you happy. How to do that is not so difficult. The desire must be there. The discrimination must be there. The decision must be there.The determination must be there. The rest automatically follows as a dish by Divine Mother  on crying determinedly hard.

EPITAPH

Things of beauty come to naught

Songs so sweet are soon forgot

Fruits of labor don’t endure Fruitless oft are desires pure

Fame is apt to fade so fast

Peace that prayers bring won’t last

What then lasts and what endures ?

MERGENCE FULL IN MAI ENDURES

Jai Mai Jai Markand Mai 

References – MAI-ISM, Mother and Mother’s Thousand Names

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Author – Mai Swarup Mai Markand

Mai Niwas, Saraswati Road End, Santa Cruz west, Mumbai 400054 India. 

 

 

Knowledge, Existence, Bliss

 

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We know nothing. We see nothing. 
Who can understand the working of millions of waves, rising and falling every second, of every unimaginable and immeasurable variety, in the Infinite Ocean of Universal Consciousness, in the midst of which, and governing controlling and commanding every action thereof, stands the UNIVERSAL DIVINE MOTHER ??   HERSELF !!   ALL ALONE !!


Who is the Reader? And who is the Writer? Who is the Founder? And who is the Follower? Who is the Judge-of and who is the Judge? Everything is only Mother, Mother and Mother alone. Mother dictates and Mother writes. Mother reads and Mother thinks. Mother blames and Mother praises. Mother worships Herselfand Mother plays with Herself.


Where are you and I?? Mere reflections of the Mother Moon!!! In the lake of Maya!!! Either when the lake dries up, or when Mother-moon wills it so!!!

 

UNIVERSAL MOTHER MAI, BLESS US ALL.

JAY MAI     JAY MAI     JAY MAI

EXTRACT FROM THE BOOK : MAI-ISM 

AUTHOR : MAI SWARUP MAI MARKAND

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

 

 

 

Peace is an effect and not a cause

 

Tranquility and happiness – everyone wants them. These are spiritual qualities. Man’s inner soul revolts, against man being turned into machines. These two attainments are indispensable for the spiritual hunger of man. In spite of all atheism and materialism, man is unable to cease to be divine, in his finalmost reality.

Just think most seriously about one question. Why is it that even the most wicked and worst persons are liked to be called righteous and good, just and kind? Why? Why are people so very anxious to cover up all their badness and falsehoods, trickeries and hypocrisies? Why that nature – inner nature – for being called benevolent, philanthropic and living one’s life for world’s welfare? Go to any part of the world, of any language, any civilization; test either the smallest child, or the most tyrannical tyrant; there, there, is the proof of the ‘Divinity of Man’.

The Founder has seen this contrast vividly, since 1947. Swallowers expect the treatment accorded to angelic benefactors. Immoral youths want the rights of Shuka Deva शुकदेव in the midst of young women. Why, why this desire of being know as, as treated as, “angels”?? The Divinity of Man, within, revolts against being altogether wiped out. It is not, that a spreading a name of goodness is only a part of the play, for the facility of one’s game. Study this point most minutely and you will find out there is a “cutting to the quick” in the inner most heart , at the very act of someone reminding you, of your having fallen from your true and natural plane of superb Divinity.
Everyone has heard about “Shanti शांती and Sukha सुख ”, and their genealogy and history, and about their possession and possessors, in the past and the present. Just as I find the so called atheism to be really rebelliousness, on the diagnosis of the modern age, here to, I have found cry to be meaningless. It is a cry for having the same cake again in your purse, which you have eaten away. It is the complaint-ful grumbling (about neck compressing twisting and aching) of the self-hurting man who , as a desire driven discontented  man, has most greedily over burdened  his head with hundreds of unnecessary loads.
If, each and every avenue of activity and relationship of yours, you lay down a standard, which you can cope up with, only by your own shortage being made up by outside agencies, and by exceptionally favorable circumstances expected to be cropping up or to be created by you or others, if you keep yourselves  always on the minus and ever deficient side, if you are determined to be always on the side of bankruptcy and begging and gain seeking, if there is no surplus in a single avenue of making up the shortage in so many other avenues ,if, in every dealing of yours, you have created a war to win,, if you begin and live your life  as a parasite counting on other’s blood, wherefrom can the relief  originate and bring you peace??  If you are running for everything best and highest, much more than  you deserve than your merit and worth, much more above what is just and fair, and much above your maximum earnings and energies, capacities and probabilities , where from can “peace” (“Shanti”) descend and pour itself?? If everyone expects others to make up his shortages, if there is nothing like a “credit” in any of all the accounts with all persons, of any relationship, of any variety, even God Almighty cannot make you peaceful and happy. How long can only “taking” without “giving” (except, when snatched) last??

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Peace can proceed in two ways only, by the satisfaction of the desires or their annihilation. If, by the time your ten desires are fulfilled, twenty new desires fill their place, with yet higher forcefulness, where is the hope?? Unless you turn your steps towards the self-denying path, your demand for peace and happiness is only modesty worded  and but it is in reality  a demand for the world’s conquest.
In fewest words, “Shanti” शांती or tranquility proceeds from “Naishkarmyaa” नैष्कर्म्या or inaction; and “Sukha” सुख or happiness proceeds from “Tyaaga” त्याग  or relinquishment.

First, have the rationalistic, unclouded, unambiguous, crystal clear understanding about God, Guru, Religion and Religiosity. Then begin the “Sadhana”साधना of harmonizing all the different tunes within yourself, by actual practice, be they only of the simplest nature, and of the smallest type, as described before. Be as much unattached as possible. Let every worldly activity be, only as inevitable exception to your standing orders of “maximum observance of Inaction”. You will see the preliminary peacefulness dawning over your soul, in your mind and heart.

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After a fairly good harmonization, you will be able to form a conception, in your mind. There can be no reflection in a dirty, impure, muddy and ever stirred up lake, with rushes of in flaws and out flaws. After that a picture or stabilized reality is formed there automatically results on the concentration thereon, the “Naishkarmyaa” नैष्कर्म्या (Inaction), as also “Tyaaga त्याग (Relinquishment). At this stage, when your own world becomes practically dead for you, you get the superior “Shanti” शांती and the preliminary “Sukha” सुख (happiness). When at the higher stage, when you surrender yourself with everything of yourself, including your soul, to your ideal “Upaasya” उपास्य (that which is worshipped and meditated upon), you have both the highest tranquility and the highest happiness. (Shanti शांती and Sukha सुख ).

Every saint has said the same things. Each saint is spending his life, to make the dish more and more tasteful, attractive and acceptable. But, what is the use, when the stomach itself has got deranged? And when the mind has taken a nausea?  All the same, rivers cannot remain without running. That is the long and short of the whole phenomenon. Saints are potassium permanganate tablets, or fishes, to keep the world water clear.
They too are under the pulling of an irresistible force, to do their assigned work and part. A man is drowning in a river; there are two man standing on the bank; one of them speaks wrathfully,”I had told you thrice not to go deep.”;  he turns his back and goes home, altogether without any sorrow ( being a fatherly saint or an Adwaitist) ; there is another man (a motherly saint) who runs to the  opposite shop,  takes a rope coil and flings it up in the river towards the drowning man  and shouts” catch the end , and I will put you out “; the rope coil is hundred feet long and the drowning man is still 50 feet still further away. The man is drowned. The world only laughs at the man saying “Was it ever possible? Even a child could have seen he was much further away .”The world has nothing better to offer, except ridiculing on such failure .The world has no eyes to see that although the drowning man was not saved , he would have been saved if he had been within 100 feet, or if the rope coil  had been 50 feet longer .Nor does the world know about so many of them , that has been invisibly profited  within 100 feet , at least with the courage of catching up the rope in case they had any diffidence about their swimming capacity.

Most in the world wants plantains on Cactus-hedges.If , by chance, they collide with some Mother or Motherly saint , they want her or Him to serve them , right from feeding morsels to the removal of bedpans during sickness, without an iota of feeling of gratitude. “How to live a peaceful happy life”is the hardest problem for the whole world since it began .All investigation and thinking appear to have ended in every case, with the conclusion of an impossibility of any permanent solution. The real thing is the solution is already there , repeated by saints from time to time  with monotony breaking new expressions , new ways, new permutations and new combinations. But the world want something else , and something other than too well known solution, and something new like a magic wand, which require nothing to be done  by persons desiring  spiritual benefits .However, during the world’s search of truth , peace and happiness, not finished and never to be finished , Incarnations and Saints have emancipated and saved  millions. [ REFERENCE : MAI-ISM ]
Mother is peace itself. Peace or peacefulness is nothing of man’s making, Best balanced brains will get agitated in no time. Hence peace is Mother Herself. Peace is an effect and not a cause.
That which gives peace to a man struggling with the flood of his impurities, illusions and tossing to and fro , as a result of his actions , is something which proceeds from Mother, as Her Grace. This is Shaantikalaa शांतीकला , the art of peacefulness and mainly consists of realizing one’s inability to remedy any matters anyway, and renouncing oneself to Her, with unconditional self-surrender to Her Divine Will.

 

She that quiets down the soul. The disquietude is due to the agitation on account of the mental confusion. Duality is the cause of fear and loss of peacefulness. [ REFERENCE : MOTHER & MOTHER’S THOUSAND NAMES ]

Extracts from the books – 1] MAI-ISM 2] Mother and Mother’s Thousand Names

Author : MAI SWARUP MAI MARKAND

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

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Lalitha Sahasranamam Names 751 to 800

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

Any good work once begun, increases in its goodness as time passes

Do what little you can. However little a good thing done is much higher than however great the work but only intended or merely desired to be done but actually not done at all. For a Mai-ist a little is better than nothing and it is a matter of satisfaction for himself and encouragement to and example for others.

Don’t trust the next occasion or moment for beginning any good or meritorious work. Done is done in spite of any imperfection and incompletion. Not done is not done in spite of hundreds of justifications for not doing. Any good work once begun increases in its goodness as time passes.

REFERENCE : THE CLARION CALL OF MAIISM

~ SAINT SHRI MAI SWARUP MAI MARKAND

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

God – Giver of the fruits of good and bad actions

 

God – Giver of the fruits of meritorious and unmeritorious actions.

The respective results of bad and good actions are to be experienced in several fields. Viz.,1) of pains and pleasures; 2) of ignorance and enlightenment; 3) of disagreeable and agreeable environments;  4) of unrighteousness or righteousness; 5) of repulsiveness and attractivity, etc.some here and some in hell or heaven, hereafter.

A very vexing question is, whether a man is a free being or a bound one. Does he act according to the dictates of his own will and conscience, or that of God ( Mother ) ? If he acts under the prompting of God (Mother)’s will, why should be held responsible , and suffer for good or bad actions ? Does not happiness of some and miseries of some, lead to an imputation of partiality and mercilessness on the part of God (Mother) ?

The way out of this paradox is this. Do not mix up the two theories. First begin with “You are Master of your own fortune,” “Righteousness and unrighteousness depend on the doer.” “You suffer for what you have done now or before”. During this stage of yourself being the master, when you hear in this country of talks of all shades and opinions, that God does everything, understand it in this sense. “Everyone is able to do what he does, subject to the undoing or prohibition by higher authorities.” Under the same electric light, one is stealing valuables from a safe and other is taking out of purse, for handing it over to a charitable institute Secretary. The thief has succeeded in taking out money and  the donor has taken out the purse, both acts being indebted to the electric light. The thief has a serpent bite , and the donor sees before him his son rushing out with a revolver to finish him, if he is going to make him a beggar.

Both are free to act in the manner they like and yet there are some higher powers as well. The man does possess his free will, but it is within certain limits and again subject to circumstances , over which he has little control.

After realisation of the fact, that results are subject to higher control, the next stage for an aspirant should be “Whatever defective , undesirable and undeserved things are done, are done  by me; and whatever good is done by me is due to the promptings of the God ( Mother). ”

The third stage is “Whatever I do, good or bad, all that I do as prompted by God ( Mother). ”

If one has arrived at the third stage by actually wading through varied experiences , by the time he reaches that stage , all evil tendencies and passion have subsided, or even vanished, and it is impossible for him to think or do evil.

If you have honestly reached this stage, when you believe, that everything is done by you on prompting from the God ( Mother), you soon get suspicious about your own wrong thoughts, desires and actions as God ( Mother ) cannot prompt you to do evil things. Evil suggestions and decisions cannot be but yours.

Suppose that you have begun developing the idea that you are merely an instrument and that therefore you have left off censorship of your thoughts and actions, and further suppose that still some undesirable actions pass through your hands. In that case , if you are true to your belief, you have no right to question “why” when you suffer. To claim authorship of whatever good passes through your hands and to believe that the promptings of evil actions are from God ( Mother), and to further claim that you should not suffer for them, on the ground that those promptings are from God ( Mother), is simply unreasonable, unjust, foolish and selfish. If your action is of Her own will, your suffering also is of Her Own Will.

Be either wholly Hers, with cheerful and unconditional surrender to Her divine will, without questioning or hold yourself responsible for whatever happens to you. To reach from the latter inferior stage to the former superior stage ; there is an immediate supreme stage of “All good is Hers, All evil is mine.”

The former belief is that of Sharnagati शरणागती  or Prapatti प्रपत्ती. There you should stop thinking, and be prepared to live enjoy or suffering of God (Mother)’s desires. Say to yourself “Thy will be done.”Even this suffering may have a lofty purpose, which Mother alone knows.” “Mother will do nothing that is not finally for my welfare.” “I am not a true Sharanaagata शरणागत, if I ask why and even if dissatisfied with my lot. On the top of everything be positive and say” My joy is to see Her Divine Will satisfied, and to lay no claim to any concession, exemption or exception, making or raising a complaint of injustice or mercilessness.”

Man is bound in the larger circle and free in the smaller circle. He is given a certain field, certain capacities and certain latitudes and limitations. To give capacities that are much beyond what is possible for every human being to utilize, would be a waste and often a source of burden, repentance, dissatisfaction and misery. How to utilize those capacities, how far to use them or allow them to rest or waste, is the matter of the free will of the man.

What playing cards you get, is a matter beyond your control, and yet if you are a good or a bad player, you often win or lose within certain limits.

Given the same circumstances, it is up to the man, to ascend higher or to descend lower. In that sense he is free. In the sense however strongly he may will, it is impossible for him to go beyond certain limitations, he is bound.

It is just like two sons leaving home with the equal amount of capital, but one returning with rich and the other a pauper.

With the same body, means and intellect, you can be busy with worshipping or breaking a idol. You cannot do either if light or body fails and yet neither the light nor the body is responsible for your worshipping or breaking the idol.

“What you have” is Hers. “How you use is yours”. If you use well, you will be given better “have”s. 

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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.

Every one of us is under the direct protection and guidance of God

Every one of us is under the direct protection and guidance of God. Our talks of superiority and inferiority are only our prattlings.

God is neither a wrathful tyrant nor a heartless judge nor a jailor. Nor is a God a foreign element. God is a parent, Father or Mother. Preferable not a severe Father but a loving Mother.

God as one Supreme Self of which we are little reflections is a conception that is impracticable to the common man , and is found on minute observation to be the achievement rather than the evolutionary remedy.

Delimit your God as little as possible. The heavier the establishments of mythology, history, traditions, rituals and conventional motions , the more belittled and the more unapproachable and the more narrowed your God is made.

 

 

 

Reference : Mother and Mother’s Thousand Names

Author : MAI SWARUP MAI MARKAND

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

Lalitha Sahasranamam : Names 731 to 750

LALITHA SAHASRANAM ललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम

 

” Mangalaraaja Stava says ,” Where there is worldly enjoyment, there is no salvation; where there is salvation, there is no worldly enjoyment. To the best devotees of Shree Sundari, salvation and enjoyment are both in their hands. They may choose any.” “

731) Priyamkari  प्रियंकरी – Causing affection. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 731

732) Naama-paaraayana-preetaa नामपारायणप्रीता – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 732

733)Nandividyaa नन्दिविद्या – The Service evolutionary path for attaining Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 733

734) Nateshvari नटेश्वरी – She that makes the whole universe dance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 734

735)Mithyaa-jagadadhishthaanaa मिथ्याजगदधिष्ठाना- She that serves as basis of the illusory Universe.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 735 The difference arise in Her just as the mother of pearl is the basis of illusion of there being silver therein. Indeed Mother alone is all this. All other things exist but not as separate from and independent of Her. Mother alone exist in that sense. Mother alone is all this and there is none and never, any other. According to Mother’s Ideal, the universe is the manifestation of Mother, and the universe is real, because, as the Universe and Mother are not different. Universe is real as Mother is real. If clay is real, the pot is also real. Only thing is that, the difference that is made between the pot and the clay is illusory or unreal. The subtle difference between “does not exist,”  “is unreal” and “is illusory”, should minutely noted, as without proper understanding, the meaningless misleading parrot-like jargon has thrown so many aspirants out of gear and overboard. Take for instance a sugar and a cow toy and a tiger toy, made of sugar. The cow sugar toy gives happy association while the tiger sugar toy gives unhappy association of thoughts to a child. The child grows up and later, neither the cow toy makes him happy, nor the tiger toy unhappy. Does the cow toy of sugar exist or not.? That it does not exist is meaningless, senseless jargon. Put that toy in the boiling water, the water gets sweet. If you put two such toys it will be doubly sweet. The sugar toy or cow toy exists. The cowness and tigerness of the toy also exists, though for the child alone, and although the existence is illusory. The cowness and tigerness has existence for the Mother and confectioner, as well, but it is unreal existence . It is the difference between cowness and tigerness, that is illusory, and the cow toy nor the sugar toy. Further if a cow or tiger had no existence at any time or anywhere, there could not have been any love or fear. The theory. viz., that the whole universe is illusory is absurd. To the person who puts the toy in boiling water the toy has existence in the shape of sweetness of the water. Thus under the Mother’s Ideal the universe has existence and every object has an existence. It may not exist tomorrow as that object, but it has an existence in another shape. The most correct method of pronouncing judgement about the existence or  non existence of a thing would therefore be, not by making an arbitrary decision, but by judging everything by its own quality, condition, circumstances and merit. For an infatuated lover like Tulsidas anxious to meet his beloved, the blackest night does not exist and is broad light day, but to others it is the darkest night. The corpse in the river does not exist, and is a jolly boat purposely kept by the beloved, to enable him to cross the river and the most poisonous serpent hanging from the window, does not exist as a serpent, but is a rope intentionally tied by his beloved enable him to climb up to her room. What exists for one does not exist for another and vice-versa. The universe does exist for one  so long as he is affected by it. To say that the whole Universe does not exist is absurd. What is illusory or unreal is the appearance of differences and wrong notions , in and about the Universe. If definition of different words are reduced to plain ideas and qualifying epithets are used, much of the wasteful word-war would be over; because I feel somehow, no true seer saw the Finalmost Irreducible Form of the Eternal Truth in a contradictory form to that which another true seer saw. The difference lies in the conclusion of words , method of expression, partial vision, meaning attached to words, thought-world and emotion-world arising with speaking or hearing of certain words, points on which to lay, stress etc. The most familiar illustration of seven blind men describing an elephant differently and even contradictorily is often quoted. But going even beyond that very satisfactorily explanation, if even an ignorant man  describes an elephant as a huge animal who could trample you under his foot in a second , say,if you prick it with a pin, I am sure all the seven blind men with agree with him. The only thing is that he must be the elephant driver, to readily give experience to anyone  who doubts the said description.This means God is the Final Supreme Controlling Beneficent Power , proceeding from Infinite Love, which is God’s Finalmost form. Experience of God and Godliness is as true as any living fact and as universal as the coolness of moon, which is the very same for anyone  of any clime, colour or age. Experience is same. though expression varies, and going further down, misunderstandings, misinterpretations and word-warfares are innumerable and eternal. The substance to play with it is the very same, as say a pack of fifty two cards. Each intellectual game originator comes forth to frame his own imaginary rules and introduces or creates a game . Within the players of different games themselves there are quarrellings  but an outsider only says “They are playing cards.”

736) Muktidaa मुक्तिदा  – Giver of salvation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 736 The Brahma Puraan says ,” Those who worship Supreme Mother whether regularly or irregularly, are not entangled in worldliness. There is no doubt, they are liberated souls.”

737) Mukti-rupini  मुक्तिरूपिणी – She that is the salvation Herself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 737 Salvation is not merely removal of ignorance or Avidyaa, but in  a positive way attaining the condition of ever remaining in one’s own bliss. Salvation is therefore in a way, becoming the Absolute self.

738) Laasyapriyaa लास्यप्रिया – Fond of dancing. Female dance is Laasya. Male dance is Taandav.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 738

739) Layakari लयकरी – Causing absorption. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 739

Next the whole of his vast possession of the subtlest knowledge, the most valued experience, the most delicate emotions, the most enlightened wisdom and everything as it were is abandoned. A big shopkeeper has in his shop thousands of things, he knows their uses, their values, their sources, their constituents and and all details about each and everything in the shop.But as soon as he receives heavenly mandate  that the queen of the place has accepted him as her son, as the inheritor of Her vast dominion, at a sweep all that knowledge disappears. This Laya stage is described as a peculiar state of mental absorption which is equal to ten meditations.

740) Lajjaa लज्जा – Self-respect sense.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 740 Then a stage comes when with all the remembrance, of the contrasts of himself and Her and his doings and Her doings etc., he gets ashamed of himself. He thinks he does not deserve devotee-ship. He gets ashamed of being called a devotee of Mother, at the idea of his unworthiness.His whole heart and soul as it were gets reduced to the smallest atom of the dust of the Mother’s Lotus Feet. He wishes his whole mind, body and heart may get small and small ( of course condensed ) and may form the dust of Mother’s Feet.

741)Rambhaadivanditaa रंभादिवंदिता- All that is infatuating and maddening in celestial damsels like Rambhaa, Urvashi and others , who are deputed to break the penance of a Muni, proceeds from Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 741

742) Bhava-daava-sudhaa-vrishtih भवदावसुधावृष्टिः- The rain of nectar (falling) in the forest fire or worldly existence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 742

Just the reverse of this, Mother sometimes spreads forest-fire and scatters away all the worldly happiness-giving possessions, conjugal circumstances and conditions, and snatches away the cup of drink which the devotee thinks to be the nectar, but which Mother wishes them to realize to be poison. Bhava means Shiva, or salvation. The word also can be read as Vasudhaa Vrishtih, means bestower of the gift of wealth. Mother is thus the bestower of worldly enjoyment as also the salvation. Mangalaraaja Stava says ,” Where there is worldly enjoyment, there is no salvation; where there is salvation, there is no worldly enjoyment. To the best devotees of Shree Sundari, salvation and enjoyment are both in their hands. They may choose any.”

743 ) Paapaaranya-davaanalaa पापारण्यदवानला -The forest fire consuming the forest of sin. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 743

Dava ( forest-fire ) means devotion also, which is the means of destroying sin. The Brahma Puraan says, ” The supreme expiation of all sin weather committed knowingly  or unknowingly, is said to be the remembrance of the Feet of the Supreme Mother.” The following is quoted from Hindu Scriptures : ” Hear, Oh Devendra, the great supreme secret, which immediately destroys all sin. Possessed of devotion and faith, after purification, stand in solitude, in penitential spirit and repeat the Mother’s sacred name one thousand and eight times. Thus worshipping the supreme Mother any one is released from all sins.”

744) Daurbhaagyatulavaatulaa दौर्भाग्यतूलवाूला  – The gale which blows away the misfortunes like the thistles or tufted seeds of reed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 744

745) Jaraa-dhvaanta-ravi-prabhaa ज्वराध्वांतरविप्रभा – The sun-beam which dispels the darkness decay. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 745

746 ) Bhaagyaabdhi-chandrikaa  भाग्याब्धिचन्द्रिका -The moon darling of the ocean of good fortune. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 746

The ocean gets  extremely joyful, rich, uncontrolled and ready to give over its every possession, on the rise of the Moon, especially on Full-moon days. Thus once the reflection of moon, i.e., Mother’s devotion rises in the heart, good fortunes gets most impatient to reach and deluge the devotees. According to Hindu Mythology, Moon is one of the fourteen wonders of the universe, that came out of the ocean on being churned by deities and demons. The ocean is the father and moon taken to be the feminine gender is his daughter.

747) Bhakta-chitta-keki-ghanaaghanaa भक्तचित्तकेकिघनाघना – The cloud that nourishes the peacocks, viz., the minds of Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 747 Mother so much loves Her devotees, that just to satisfy the thirst of Her devotees, She floods the whole universe with rains. A few drops would have sufficed for a peacock,, but the whole universe is blessed with rains , because it has one peacock. The whole universe is blessed  because She loves Her one devotee staying in that universe. As some say, the world is so full of sins that were it not for the few virtuous persons and saints and devotees and the few chaste women, the world would not have deserved the bounty, it has been enjoying.

748)  Rogaparvatadambholi रोगपर्वतदंभोली – The thunderbolt which shivers the mountain of diseases. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 748

749) Mrityu-daaru-kuthaarikaa मृत्युदारूकुठारिका -The axe that cuts down the tree of death with its pains. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 749

Death here does not mean the physical death of the physical body, but deaths of so many types as ill-fame, poverty, ignorance, lack of self control, defeat, subjugation etc.

750) Maheshvari महेश्वरी- Goddess of Mahesh, i.e., Shiva.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 750 There are two words in the list of names ,viz., Maheshvari and Maaheshvari. One name has proceeded. For Mai-ists, the happy way of understanding distinctions of several names of mother, referring to the relationship of Mother and Shiva, is as under. That power energy of Mother, which has created Brahmaa, Vishnu and Mahesh to be what they are, is Mother energy of theirs. That power or energy which they enjoy, and a result of which, they are able to do their duties and maintain their positions is the Wife energy, where as that power of energy which proceeds to the devotees, on their propitiation, is their daughter energy. The meaning should be taken as  suits the context, but generally all the three conceptions should be before  the mind. Thus the shortest name Maheshi may be taken to mean Mother Energy. Maheshvari may mean Wife Energy  and Maaheshvari may be taken to mean Daughter energy proceeding to the devotees.This difficulty does not arise in case of Vishnu and the name Vaishnavi, in the simplest manner, means the Power of Vishnu, the protecting power, without the complication of the wife or the daughter aspect as in the case of Mahesha. This is so , because Vishnu’s wife has not attained that stage of accepted motherhood for devotees, as Mahesha’s wife Paarvati, as stated in the introduction. Besides taking the innermost view, Vishnu or rather Krishna is more like Mother Herself, in the male form and Mahesha is the highest devotee or worshiper of Mother. While one of the names of Mother is HRIM, that of Vishnu is Hari. Between  Mahesh and Vishnu, the former is manlike or husband like and the latter womanlike or wife-like. While reading this remark, which contains view corroborated some times in scriptures and traditions, it should not be forgotten, that under Maiism, husband means the worshiper and wife the wholesale self-sacrificer. A Mai-ist should never harbor any idea of superiority or inferiority between the husband and wife, or the worshipped and worshiper. 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

MOTHER NEVER FAILS TO DO WHAT IS BEST IN THE INTEREST OF HER DEVOTEES

DIVINE MOTHER
UNIVERSAL DIVINE MOTHER MAI

Once it becomes a conviction that it is Mother and Mother’s Grace that gives or does a certain work, the whole outlook is entirely changed. There is no marketing, no mechanical doing of something, somehow, leading us somewhere, no bargaining with the deity, no chasing and no cheating.“YOUR’S IS TO PRAY, AND IT IS HER WILL TO GRANT OR NOT”. At every step in this life, there is some difficulty of illness, affliction, poverty, painfulness, etc.

How long to wonder and how often to break one’s head and empty one’s purse, in the search of almost a mirage!!! Mai-ism says “miseries will be endless”. Make yourself proof to them. Seek Grace, pray without  despondency in case the prayers are not heard. Practise living cheerfully, with the spirit of self-surrender, in any circumstances. Further as a result of grant of the request, a devotee does not get deluded as a Siddha (if at all there is any), because he does not consider himself to be the giver or the worker. Unnecessary fuss and bossing due to a little better knowledge of rituals or sacred word has no dancing platform.  MOTHER NEVER FAILS, TO DO WHAT IS BEST IN THE INTEREST OF HER DEVOTEES, ON PRAYING TO FOR RELIEF.
Readers would not rest satisfied till they know, if this theory is supported by practical experience, and I may reply to them. There are experiences, which would take volumes to narrate, of prayers by devotees that have been heard by Mother.” I am not talking of old grand-mothers tales or hearsay’s and rumors of some Bhaktaas (devotees) in past. I am referring to the experiences of myself, as great an atheist as any of you, who wants things to be proved to him, as in a civil court, supported by ample outside independent evidence.

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MAIISM

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Reference – Mother and Mother’s Thousand Names

Author : Mai Swarup Mai Markand

Mai Niwas, Saraswati Road End, Santa Cruz west, Mumbai 400054 India 

Lalitha Sahasranam : Names 711 to 730

LALITHA SAHASRANAM MAI SAHASRANAM
711) Saadhu  साधु – She that helps Her devotees to lead the life of saintliness.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 711
After attainment of purity, one has not to hurry himself in a secluded corner, thinking of his own salvation but to spread saintliness by living example of one’s self. Saadhu means ” well done.

712 ) E ई – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 712

713) Guru-mandala-rupini गुरूमण्डलरूपिणी – In the shape of assemblage or collection or conference of spiritual teachers. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 713

This word conveys universality. Mother is not simply Guru-murti but Guru-mandala-rupini as well. The evil of well-froggism that follows as result of considering Guru as God is here warned against.She is the collection of all the Gurus. It is foolish to consider that one’s own Guru is  a diamond and those of others are stones.

In the matter of one’s own Guru, religion and worshipped God aspect, the understanding  must be very subtle. The advantage of concentration on one’s own select should not be lost on one hand and there should not be well froggism on the other. This is a difficult  position which few are able to achieve. You must be devoted to your own and yet revere others . It is foolish to wipe out distinctions and yet it is necessary to broaden the outlook. To say, “everything is same ” is talk of a fool who is simply a talker or one who is too much afraid least a quarrel or some bitterness may ensue.

To give an idea of routine life, it should be just as in a joint family of an old papa with several sons . Each of the sons’ wives acts equally well to all the sons in all matters except one, viz., the matrimonial heart to heart relation. So a devotee has to behave with respect to his own God and Guru and those of others. All are the shareres of the whole property but the master of oneself, one’s heart and one’s love in One alone.

714) Kulottirnaa कुलोत्तीर्णा – Transcending all senses. She that by Her Grace raises Her devotees beyond the influence of senses.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 714

715) Bhagaaraadhyaa भगाराध्या – She that is worshipped through the Sun. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 715
The next common form of worship through the Sun by Gaayatri गायत्री which is considered to be the highest Mantra for granting purity, true knowledge and miraculous powers.
716)Maayaa माया – Illusion-creator. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 716
The energy which obscures what is plain. She causes marvellous actions, producing unheard of results, like dreams, miracles or juggleries. At one moment the universe looks flooded, at another it appears desert-like dry. Once the moon is bright Full Moon, next the same is dark New Moon. The destroyer becomes inits turn again the destroyed.This is the Maayaa of the universe. Maayaa of humanity is previously explained. Mother is Mahaa Maayaa, i.e., juggler even to Maayaa, in the matter of Her devotees. This has been explained. Maayaa tries to delude the devotees, but Mother deludes Maayaa, making Her think, that She would be successful,but, in the end Maayaa a humiliating defeat.

717) Madhumati मधुमती – Honey or Mead-like. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 717
Mother gives to Her devotees, the sweetness of honey. They become themselves honey-like for others and enjoy the highest honey themselves. The relation between the devotees and universe will be that of  giving and taking of honey and the relation between the devotee and Mother Herself will be that of mead-drunken madness.

718) Mahi मही – Earth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 718
719) Ganaambaa गणाम्बा – Mother worshipped by Ganesh, who is emblem of determination and discrimination.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 719

720) Guhyakaaraadhyaa गुह्यकाराध्या – Worshipped in an unknown secret place and in an unknown secret manner. When love is established between Mother and the devotee, none knows how and where he worships Her. This is so because the devotees’ worship is not of a particular type and particular form, in a particular place with particular materials and in a particular condition. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 720

Because he had dispensed with all accessories of worship and rituals.

When other thinks he is playing and enjoying, he may be actually worshipping Mother internally. If devotion is ripened to Love, that love will always proceeded with and developed and enjoyed most secretly, with entirely different appearances and even apparent disregard for Mother and Mother worship.

721) Komalaangi कोमलांगी-Slender limbed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 721

722) Gurupriyaa गुरूप्रिया – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 722

And Mother’s greatest joy lies in the senior brother’s holding the hand of the junior brother and leading him into light, to peacefulness from tempestuousness

723) Svatantraa स्वतन्त्रा  – Independent. It is also conveyed that all the Tantras are Hers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 723

724)Sarvatantreshi सर्वतन्त्रेशी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 724

Ruler of all the success and master of the secrets of scriptures dealing with the practices and paths of devotion.

725) Dakshinaa-murti-roopini दक्षिणामूर्तिरूपिणी – In the form of Dakshinaa-murti. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 725

Dakshinaamurti दक्षिणामूर्ति  is the name given to Shiva to commemorate the most wonderful teaching He gave to Brahmaaब्रहमा , Naaraayan नारायण , Sanak सनक , Sanaatan सनातन and others while sitting with face southward. It is the most well-known Stotra स्तोत्र. The marvelousness about it was that the divine knowledge was given without a single word in the most through manner which dispelled all doubts about the most knotty problems of universe, soul and God and where the disciples(Shishyaasशिष्य) were the oldest universally worshipped wisest beings and the Master(Guru) was an extremely handsome young being.
This name suggests the idea that this knowledge was so wonderfully given, because it was Mother who did the work in the form of Shiva शिव as Dakshinaa-Murti दक्षिणामूर्ति .
This is a unique case where the supremely divine knowledge was given not through the tongue, not through touch, not through glance exchange, not through presence, but through of Mother. I say “not through presence,” because Mother was not present as Mother.  This is an instance of the highest type of Mother’s Grace. Grace suggests the idea of  its not depending on the worthiness of the person whom the Grace is showered but resulting from the greatness of the Gracious.

726) Sanakaadi-samaaraadhyaa सनकादिसमाराध्या – Worshipped by the highest renouncers and meditators, as Sanaka and others. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 726

727)Shivajnaanapradaayini शिवज्ञानप्रदायिनी  –Bestowing the knowledge about how to be a perfect soul. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 727

728) Chitkalaa चित्कला – The energy of consciousness residing in the minds of all embodied souls.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 728

729) Ananda-kalikaa आनंदकलिका-Bliss-Bud.

The bliss that the devotees and the whole humanity enjoys is but an infinitesimal part of this bliss. ललितासहस्रनामस्तोत्र,नाम क्रमांक 729

730) Premarupaa प्रेमरूपा -Image of affection. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 730

Love is mighty, mysterious, most popular and yet most misunderstood word. Through over cautiousness about the abuse, this word has been extremely seldom used by writers of Hindu Scriptures.

Mother’s Universal Religion says “Love All”.  Leave off every thing. Practise this and this alone, ” Serve All” is only an amplification of Love. Automatically godliness will dawn. Then begin loving God as well. Sacrifice and Cheerful Unconditional Self surrender are also mere amplifications of Love.

Sublimation of Love secures a salvation.

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

 

Lalitha Sahasranamam Names 701 to 710

701) Desha-kaala-pari-chchhinnaa देशकालपरिच्छिन्ना –Unlimited by space and time. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 701

Limited by space, means the absolute non-existence of a thing in a certain place (as when we say,” This is not here”).Limited by time, is similarly explained when we say, “This was not before” or “It will not exist in future.” She is also unlimited by the laws of causation. This means that She can manifest Herself or shower Her Grace, in any place and any time. Devotees or preachers or Truth-seers can flourish in any country. There in any case, in any religious world, and in any century. There is no monopoly for the Maiist. Her Grace and manifestation is even above the Law of cause and effect. This means that there is no stereotyped mechanical routine, through which every soul has to pass, in the very same manner and through the very same experiences.

702 ) Sarvagaa  सर्वगा – Omnipresent.ललिता सहस्रनाम स्तो., नाम क्रमांक 702

703) Sarva-mohini सर्वमोहिनी – All-bewildering. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 703
How can be Mother said to possess contradictory attributes such as permanence and impermanence, animation and non-animation, etc. ? This name answers the above question. She bewilders (Mohini) all the ordinary people (Sarva), who believe in the reality of the  apparent duality.The apparent difference between Mother and the souls and the universe is illusory.
Sinful men devoid of Mother’s grace, bewildered and suffering birth and death, etc., do not know Mother.

704) Saraswati सरस्वती –  Goddess of Learning, music and fine arts. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 704
This and the following names are more closely related to Mother, as Learning and Scriptures.

Saraswati presides over knowledge and it is an ocean of knowledge. The name also means possessor. Vati of Saras, i.e., the stream of sense-impressions. She is supposed to be residing on the tongue of Her devotees. She imparts knowledge to Her devotees, but that is always parrotic knowledge. It is only when there is Divine Grace of the Finalmost Mother, that the true knowledge with its bliss and power dawns. Very often the knowledge given by Saraswati, unaccompanied with Mother’s Grace, turns out to be one that bewilders. Such knowledge delude others, in the first instance, by its dazzling glamour and then the possessor of such knowledge , themselves.
Persons devoid of Divine grace get confused, and the knowledge of non-duality, with the practice of love , service, devotion and self-surrender, which removes all sorrows, remains for ever concealed from them, although they are extremely learned. Scriptures also labyrinth. One who  enter  therein once , does not find his way out, unless he constantly  keeps his eyes set, on the Directing Mother and strictly follows Her instructions, without any interference of his own will and wisdom and with full faith. Scriptures should not be studied, without simultaneously doing all the needful, to be continuously under the showering of Her Grace.

It is Grace , that makes all difference.Rain water is only distilled sea water and most of the wholesome and pleasant dish, is only a mixture of several ingredients, cooked together. It is grace that fulfills the distilling and the cooking process.

705) Shaastramayi शास्त्रमयी – She, that is one with scriptures. or She whose different limbs are scriptures.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 705
From Her breath, often through Her realised devotees, mantras and truths are recorded in the scriptures originate, though often understood or misunderstood. from Her words, flow poetry and dramatic speech. From Her throat proceed medicine and archery and from her heart, love and devotion deluge.
What is meant is that scriptures or scriptural portions which refer to mantras and truths , poetry and dramatic speech, love and devotion, are all from Her and by Her Grace.

706) Guhaambaa गुहाम्बा –The Mother in the cavity of heart.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 706
This cavity of heart may receive and harbour light as also shadow and this is dependent on Mother’s Grace.
707) Guhyarupini गुह्यरूपिणी-The secret. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 707

All the ordinary ideas of duality etc., are only true for time, but non duality is ever true. This non-duality is most secret ( Guhyaa ) not perceivable by ordinary vision, like space and light.We adore Mother who assumes the form of the Guru, and of the main secret, and is the secret knowledge. We prostrate to Her, who is beloved by Her secret devotees residing in secret places.Among the Upanishads of Mother there is one that is called the Guhyopanishad. Mother’s path is described as secret of secrets.

708) Sarvopaadhi-vinirmuktaa  सर्वोपाधिविनिर्मुक्ता –Free from all limitations. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 708

She is neither one nor many, neither male nor female, neither qualified nor unqualified, neither personal nor impersonal. She is both or She is none.She is above limitations. She is what She likes to be. (Please read introduction). From ordinary vision, She is multi-fold. From highest experience, She is one and one alone.

709) Sadaashiva-pativrataa सदाशिवपतिव्रता The devoted spouse of Sadaashiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 709

710) Sampradaayeshvari संप्रदायेश्वरी –Fount and protector of traditional wisdom. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 710
Sampradaaya is the wisdom, regularly imparted by the teachers to the disciple; Ishvari means ruler. Knowledge is gained by reasoning, through traditions, faith in Guru and intuition. Mother tries to see, that so long as a particular school of religion with certain beliefs and practices of the divine path to reach Her, is not tented with vice of greed, adultery, hypocrisy etc, it progresses with Her full help and blessings. The secret of success of the initiation ceremony and rituals should be , the intense devotion with which the Guru requests Mother to create a replica of all his powers, knowledge and wisdom to be conferred on the disciple. When however the Guru becomes the usurper of God’s powers and the Guru’s homages, when he gets deluded that that powers belong to and vest in himself, and when disciples attach more importance to rituals then to the actual faith and devotion (in and to God and Guru), the whole institute becomes a soul like skeleton. Further as by several leakages by vices the joints get loose, the whole frame work begins to crack, the vitality gradually vanishes, and the whole body begins to give a stinking smell like corpse, and the whole institute finally gives way, by its own weight of sinfulness and weakness of perverted notions , ignorance and meaningless mechanical practices.

By Mother’s Grace, as soon as one institute gets too old, another is brought into being. Mother is concerned with keeping up the religiosity of the universe and not with the superiority and inferiority of a particular institute or religion or the fame of an individual founder. That fighting and quarreling is all man made and meaningless and by half baked people, bigots or fools.

EXTRACT FROM : MOTHER AND MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND

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

Marvelous change in six months if prayer done while going to bed and leaving bed

Even if you do such a simple thing , as, repeating a prayer, while you go to bed and leave your bed, that will bring a marvelous change , in less than six months. Let the prayer be in your natural language. Don’t insist on Sanskrit. In what language , do you actually think? If that is English, welcome English. Let that be any language. Welcome that one.   Repeat this: –
(1) Oh Mother, enable me to live my life with sincerity, purity, austerity and charity. ( Stop at each of the four words, to enable you to form a picture of what each word means).
(2) Oh Mother, let me not utter a word of falsehood. Let me not harm anyone. Let me not covet anyone’s wealth or possessions. Let me not have any sexual agitation. Let me not drifted away  by my body-senses or mind to do anything which does not please Thee.
(3) Oh Mother, emancipate me from the enslavement of these six enemies over me that have taken full possession of my life – wrathfulness, pride, greed, infatuation, envy and desire.
(4) Oh Mother, teach me to be contented with my lot. Let my relishfulness for the pleasure of the world, gradually dry away. Let me have full faith in Thy protection and help; enable me to bear my burden with every endurance.
Not only such a prayer elevating, but whether you feel pleasure and continue your prayers or feel disgusted and stop (except when you rise higher), is in itself an indication and a proof where you stand.

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EXTRACT FROM THE BOOK : MAI-ISM

AUTHOR : MAI SWARUP MAI MARKAND

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

LALITHA SAHASRANAM NAMES 681 TO 700 EXPLAINED

LALITHA SAHASRANAMAM ललिता सहस्रनाम  MAI SAHASRANAMAM माई सहस्रनाम

681) Sukhaaraadhyaa सुखाराध्या  – Worshippable and appeasable with ease, i.e., without any great austerity or self mortification. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 681
682) Shubhakari शुभकरी – She that does good and secures the welfare of Her worshiper even though the worship is imperfect , unsystematic and incomplete. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 682

683) Sulabhaagati सुलभागति –She is than very easy to approach and surrender ourselves to.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 683

The original name is SHOBHANAA SULABHAAGATI. Shobhanaa may be taken to mean salvation and the meaning than may be taken as easy from the commencement to the attainment of salvation.
684) Raajraajeshvari राजराजेश्वरी –Ruler of kings of kings.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 684

685) Rajyadaayini  राज्यदायिनी – Bestower of  dominion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 685
686) Raajya-vallabhaa राज्यवल्लभा – She that delights in making Her deserving devotees vallabhas or  masters of desired dominions , namely of royalty, supernatural powers, wealth, knowledge, fame etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 686
687) Raajat-kripaa राजत्कृपा – Radiant with compassion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 687
Her eyes are full of grace and shed luster which gives full assurance to Her devotees that She is compassionate and that Her Grace is itself the  Salvation.
One of the instances of compassionateness is in the preceding name.

688) Raaja-peetha-niveshita-nijaashritaa राजपीठनिवेषितनिजाश्रिता –  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 688

She that has made Her devotees sit on thrones, either as kings or as gurus of kings and before whom kings stand hand-folded as servants, anxious to receive commands.

689)Raajyalakshami राज्यलक्ष्मी –Bestower of Royal wealth, the Royal wealth itself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 689

690) Koshanaathaa कोशनाथा – She that has Her Supremacy over the five sheaths (Koshaas कोश) of a man. These five sheaths are Annamaya अन्नमय, Praanamaya प्राणमय,Manomaya मनोमय, Vijnaanamaya विज्ञानमय and Anandamaya  आनन्दमय sheaths corresponding to the Sthula स्थुल , Sukshma सुक्ष्म, and Kaarana कारण shariras शरीर or physical, subtle and causal bodies. ललिता सहस्रनाम स्तोत्र, नाम स्तोत्र, नाम क्रमांक 690

691) Chaturangabaleshvari चतुरंगबलेश्वरी- Ruler of armies.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 691
Chaturanga means army consisting of four kinds of military arrays, viz., infantry, cavalry, elephants and chariots.

692) Saamraajya-daayini साम्राज्यदायिनी – Bestower of the fortune of being king of kings. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 692

693) Satya-sandhaa सत्यसंधा –Devoted to truth. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 693

Purity suggested in the name Shuddhaa is internal and external,mental and physical. The internal impurity is due to evil motives, illegitimate desires, harmful intentions, falsehoods spoken and intended to be spoken, plans and designs, projects and programmes based on basis of selfishness and attainment of selfish desires, currents and undercurrents, different colours and cap-boards, different flows of living (natural, as to be shown to the people, as desired and so on). See Satya Roopaa सत्यरूपा .

External impurity is due to visitations of  unhealthy areas and places as epidemic-affected, burning and burial grounds, night-soil repositories, etc., due to impure touch of human corpse, a dead animal, a woman in menses, due to sexual cohabitation, due to unearned food or food already contaminated during with attainment with actions of the most debased sort of living or earning etc.

You are more polluted by food earned by doing baseliest deeds .

This pollution is actual and not imaginary or superstitious. If one carefully analyses himself he can find it out. I want Maai-ists to understand everything in quite a scientific way by additions and subtractions, by weighings, sortings etc.

Before Mother’s worship begins, the very first prayer after repetition of Jay Maai is to purify us in the following words :-

Apavitrah pavitro vaa, sarvaavasthaam gatopi vaa |
yah japet Maai Jay Maai, Sa Baahyaabhyantara Shuchih ||

संस्कृत शलोक –  [ अपवित्रः पवित्रो वा सर्वावस्थां गतो अपि वा ।
यः स्मरेत्पुंडरीकाक्षीं स बाह्याभ्यंतरः शुचिः ।। ]

Impure or pure, or gone to any condition of impurity though he repeats Maai Jay Maai, he is pure externally and internally.

694) Saagaramekhalaa  सागरमेखला -Girdled by ocean. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 694

695) Dikshitaa दीक्षिता  – She is the person  that is initiator and initiated to undertake such a momentous work sacrifice requiring a vast amount of money and vast number of men and materials, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 695

696) Daityashamani  दैत्यशमनी – Vanquisher of Demons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 696

697) Sarva-loka-vashankari सर्वलोकवशंकरी- Bestowing the power of subjugating, all the worlds by magnetic powers, authority and splendour, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 697

698) Sarvaartha-daatri  सर्वार्थदात्री –Fulfiller of the four main pursuits and fields of activity, and permanent achievements. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 698

Four main Purshaarthas are Dharma, Artha, Kaama and Moksha, which mean religiosity, means, fulfillment of the legitimate and religiously permissible desire and satisfaction of the same respectively.

699) Saavitri सावित्री – Creator of universe. Energy of Brahmaa. Also energy of the Sun. Also the energy of the purity and chastity.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 699

700)  Sachchidaananda-rupini सच्चिदानंदरूपिणी -Existence, consciousness and bliss. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 700

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

Pleasure has reaction of pain

In every man’s life, there are moments when, as it were, he feels suffocated, perspired and grasping for air, in a closed room. He shouts for free air, light and breeze, but he neither unburdens his heaviest garments, nor opens the windows, nor runs to the veranda. He is bound up with so many ropes, and is so much afraid even to talk about them to others, as also of the public ridicule and censure – ropes of hope, fears, infatuations, desires, ambitions, vices and weaknesses. The greatest reason for the same embarrassment is that he is not prepared to forego anything and pay the price. He is not for a substitution, but addition. He has not realized that no “bhoga” (enjoyment) can be had without “tyaga” (relinquishment).He wants to be nearest East and nearest West as well. He is not prepared to suffer or sacrifice the least, for a new attainment. He wants to grasp new things, without loosening his grip over the already possessed things. He wastes his whole life, in experimenting, in relying too much on his intellect and on outside assistance, and his tact of manipulations. He is for snatching what he is legitimately denied, under the Laws of Nature, Truth and Justice.

The Founder often speaks about,” Having the maximum energy , maximum leisure, maximum space  and maximum lightness in the brain and in the heart. Have the maximum conversation, about every pleasure having its reaction of pain and exhaustion or tiresomeness “.

Your paying off your debts on one side, but incurring new debts of a different nature on the other, takes you nowhere. First plug up the hole, from which water is getting into your boat, and then start the work of removing the already collected waters. First divide your mind two ways .Regarding not incurring additional liabilities; you must be cent per cent active. No more sins, no more vices; no more degenerations.

Don’t think even of your good acts and merits. That attachment to the meritorious actions of yours , will again entangle you. 

The Founder’s patent example is this. Suppose there is philanthropic, good hearted valiant man of brave fighting class, but somehow having a steeling habit. If he sees any beautiful and rich treasure, say, in a king’s palace, he cannot remain without   a cleverly managed successful stealing night raid. He has started in the Sadhana of controlling his bad habit. A fire breaks out in the city; he saves the lives of so many. He has come to believe as suggested above. “Don’t be licking your lips for the merits. Forego them.” He runs away, having done most the life saving meritorious work, without letting anyone who he is. The king of a palace is so very pleased with the bravery of the unknown philanthropic man .He offers a tempting prize. Do you think he would go to the tresureful palace to take his prize? No; no; with great difficulty. He has improved his thieving habits. Even if someone said to the king, it was this man, would he admit that? No. A man who is determined on his Sadhana foregoes every benefit, to avoid a possible of a slip.   
The Founder says,” If you are avaricious of getting the fruit of your merit, take my word, you will again be entangled. After kingship as the reward of the merits , comes the hell. After heaven, again one returns to the same rotten human world.

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EXTRACT FROM THE BOOK : MAI-ISM

AUTHOR : MAI SWARUP MAI MARKAND

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

GOD AS MOTHER : NAMES 661 TO 680

LALITHA SAHASRANAM ललिता सहस्रनाम MAI SAHASRANAM माई सहस्रनाम
661) Sadasadrupadhaarini सदसदरूपधारिणी – Mother is the foundation and assumes all forms of being and nonbeing.
Sat सत  means Mother and Asat असत means Universe.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 661

Sat सत and Asat असत  are also the two kinds of knowledge. Sat is knowledge or mental understanding about Mother after, the realization of the unity underlying the Soul, Universe and Mother. It is after this realization alone , that the Universe becomes Asat (non-existent). Asat knowledge  means the knowledge which is non existent, but which is contrary to the final truth, and which every soul has , before the above said realization.
Sat and Asat also mean existence and non-existence. Existence is what is permanent and unchangeable, Whatever appears as either as existent or non existent is caused to appear so, by the desire of Mother.

662) Ashtamurtih अष्टमूर्तिः – Eight-formed.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 662

Earth, water,fire, air,ether, mind, intellect and egoism are the eight forms, of elements, physical astral etc.
“Wealth, intelligence, earth, nourishment, protection, contentment, radiance and stability are the eight forms”, of reliefs and remedies, by which Mother protects Her devotees.
Mother as manifest in the self, makes the self to be of eight kinds, according to the difference of qualities, viz., (1) Elemental Self (Bhutaatman); (2) Embodied soul (Jivaatman) (3) Inner Self (Antaraatman) (4) Wisdom Self (Jnaanaatman) (5) Great Self (Mahaatman) ; (6) Untaintable  Self (Nirmalaatman); (7) Positively pure Self (Shuddhaatman); and  (8) Supreme Self (Paramaatman).
The most important meaning of eight forms for the Mother worshipper may be taken as under :-
She is Braahmi, Maaheshvari, Kaumaari, Vaishnavi, Vaaraahi, Indraani, Chaamundaa and Mahaalakshmi, and they respectively govern the following emotions of the whole universe and individual souls :
Desire, wrathfulness, greed, infatuation, pride , envy, sin and merit.
These are governing deities, or forces and forms, and according as they are pleased or indifferent or displeased, they favour, remain neutral or obstruct the soul, in their respective fields, through the agency of thoughts, desires and actions.

663)Ajaajaitri अजाजैत्री – She that enables the devotees to conquer the Avidyaa अविद्या (unborn) i.e. ignorance.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 663

664)  Loka-yatraa-vidhaayini लोकयात्राविधायिनी-Directing the course of the fourteen worlds.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 664
Managing the worldly relations and duties and maintenance  and smooth running of the worldly life of Her devotees in Her individual capacity.

665) Ekaakini एकाकिनी – One alone. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 665
Mother is one without second. Alone, She creates the worlds, alone She establishes them, alone She consumes the Universe. Hence She is called the One.
‘She is one’ and ‘She is many’, (please see the Preface). Though She is one , She is everywhere and cognised as many by limitations.Just as the crystal looks coloured, by the transmission of the different colours, just as one cloud become many retaining the same nature and colour, just as the rain from the sky assumes various tastes and colors according to the soil, just as the one fire takes different shapes, and just as wind is said to be differently odorous, so also Mother is said by the wise to be one and many.
Mother is One alone, to Her devotees as seen in their single mindedness during their sublime most period of devotion; and Mother is many while they move in the Universe and deals with hundreds of humanity and hundreds of experiences of desires , thoughts, emotions and actions etc.

666) Bhooma-roopaa भूमरूपा – Aggregate of all things.
She is one, She is many, without or with limitations, respectively. She is all, all yet not all.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 666

667) Nirdvaitaa निर्द्वैता – Without duality. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 667

668) Dvaitvarjitaa द्वैतवर्जिता – Transcending duality. ललिता सहस्रना स्तोत्र, नाम क्रमांक 668

None of the opposite pairs are permanently true, not are they, during the period of their existence, able to exert any permanent influence. Nor can She is be permanently conceived as in two parts. She is goodness, Benevolence, Love and Mercy alone. She is all the best and best alone in spite of all seeming evil, because She alone is both opposite parts, both being of Her making and ever creatable and destructible by Her, at Her sweet will and pleasure.

669) Annadaa अन्नदा – Giver of food.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 669

670) Vasudaa वसुदा – Giver of wealth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 670

671)Vriddhaa वृध्दा – Old. Devotees humorously cajole Her with “Thou art the oldest being, tottering along Thy stuff, but still not exhausted and not winding up Thy play.” ललिता साहस्रनाम स्तोत्र, नाम क्रमांक 671

672)  Brahmaatmaikya-svarupini ब्रह्मात्मैक्यस्वरूपिणी – She that is the union of Brahman and Atman, the Supreme soul and the individual soul or the part and the whole.She that establishes, maintains and enlightens the unity of the whole and the part. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 672

673) Bruhati – बृहती – ललिता सहस्रनाम स्तो., नामक्रमांक 673

674 ) Braahmani ब्राह्मणी –  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 674
To avoid the last lingering notion that Mother may be in any way connected or pleased with any of the  above practices, Mother is immediately described here as Brahmanic. She is Brahman-like, fully Sattvik. Braahmni means full of divine wisdom and crowned with the white flower of Sattvikness of chastity, purity, charity, pity, etc.

675) ) Braahmi ब्राह्मी – The female name of Brahmaa.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 675
As Brahma is sexless or both-sexed there should be no objection to give Motherly feminine name of Braahmi to Brahmaa.

676) Brahamaanandaa ब्रह्मानंदा – Bliss of Brahman, i.e. universality. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 676

Bliss that is experienced when no thought remains except that ” Mother alone exists and none or nothing else exist, independent of Her” is sometimes called Brahmaanada, but that is one popular meaning.The other is the bliss in the relationship with personal Mother taking the whole universe and all its beings to be Her manifestations. the first meaning refers to Impersonal Mother and second to  Personal  Mother. However as explained before , Mother is both Impersonal and Personal.
Impersonal Mother is realised when the ego has forgotten itself and lost itself,during ecstasy in a stage when there is neither I nor Thou. Where I and Thou remain but whole universe disappears, it is a dealing with the Mother as Personal Mother. When I disappears and only Thou remains it is Prapatti or complete unconditional self surrender. When I and Thou remain but the relation is ” I and Thou are one “, that is Love.When I and Thou alone remain but the relation is that of ” I am Thine”, that is Supreme devotion. When I and Thou remain but the actual relation is “Thou art mine”, it means the selfishness and universe have not completely disappeared, and Devotion is Elementary.

677)  Balipriyaa बलिप्रिया -Delighting in the mighty or beloved of the mighty.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 677
The meaning is to be reversed. Those that love Mother or those to whom She is beloved become mighty.
Mighty means able to conquer the six enemies and to overcome nescience.
“Bali” also means accessories of ceremonial worship. Animal sacrifices are defended under this name, stating that She is fond of animal sacrifices.

678)  Bhaashaa-rupaa भाषारूपा -In the form of the language which affords the ladder for the expression, communication and uplift of the aspirants to the highest plane through the Grace of Mother and Guru. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 678

679) Brihatsenaa बृहत्सेना  – With a mighty miraculously expanding army. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 679

This word and the previous word should be read together.The implied idea conveyed is that SENAA सेना or the powers She deputes to ameliorate or evolve Her devotees are expanding even though they be few in numbers, being of the mightiest prowess. In the usual methods of evolution, a thousand things are being  ordained for observance, but when Mother decided to crown Her devotee with success, She enables him to reach the goal by constant practice of only four mightiest things, viz., love, service , devotion and self-surrender, which four again are mere amplification of only one thing, viz., Love to Her.

On the battle-field the opponent who was being baffled by Mother taunted Her by saying,”Why dost Thou pride Thyself so much ? Thy victory is due to the mighty and multitudinous army of Thine and nothing of Thy own prowess.” Mother to convince him of the fact that Her senaa is not only Jayat जयत invincible, but also Brihat बृहत only as an expansion (of fewest individuals), ordered all the fighting powers enter into Herself.

680) Bhaavaa-bhaava-vivarjitaa भावाभावविवर्जिता  – Devoid of existence and non-existence. Taking destruction to mean change, destruction of existence is non-existence, and destruction of non-existence is existence. As Mother is above change and eternal, She is above existence and non-existence.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 680

EXTRACT FROM : MOTHER AND MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND MAI

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

God as Mother : Names 651 to 660

LALITHA SAHASRANAM MAI SAHASRANAM

651)Vijnaatri विज्ञार्त्री – The Perceiver, the Knower. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 651

652) Vedya-varjitaa वेद्यवर्जिता – Transcending all knowledge. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 652

653) Yogini योगिनी – She that confers supernatural powers through the practice of Yoga or She that joins up and brings about union of those that love Her with one another and with Herself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 653
654)Yogadaa योगदा – Bestower of Yoga, the science of meditation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 654
655) Yogyaa योग्या – The enjoyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 655

Yoga योग is the union of individual soul with the Supreme Soul which results by a process after having controlled all senses with mind. Yoga results in being freed from the attachment from pain. Yoga is the restraint of mental modifications and mainly of four varieties – The Raja Yoga राजयोग , Hatha Yoga हठयोग , Mantra Yoga मन्त्रयोग and Laya Yoga लययोग .

The above is the popular interpretation of Yoga. Taking Yoga as union, it is the union of the enjoyer, the bestower of the enjoyment and the object of enjoyment. In a word the Bestower of enjoyment is the Mother, the enjoyer is the devotee and the enjoyed is the universe in the first instance and later She Herself. There is a stage when both are enjoyers of each other. During the last stages there is the unification of all these three as one. Next two remaining unified and finally one alone remains.

The highest form of Mother as Infinite Source of the essence of Sattwikness सात्विक alone is the bestower of enjoyment and may be called योगदा  Yogadaa. The next form with greater portion of Rajas रजस is the enjoyer, the devotee. Here She may be called Yogini योगिनी . And the third containing predominating portion of  immovability and material nature is that of the universe, In this She may be called Yogyaa योग्या.
656) Yogaanadaa योगानंदा – The bliss of union.
Whatever we experience  as bliss of union is She Herself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 656

657) Yugandharaa युगंधरा – Bearer of the Yoke.    ललिता सहस्रनाम स्तो., नाम क्रमांक 657
We have referred to souls that take to approaching Her by knowledge. Yoga, devotion and Karma by which last, what is meant is remaining in the world with righteousness and practice of love and service , with Faith in Her and self-surrender to Her, with discharging of  one’s duties without the desire of fruit or the egotism of ownership or authorship.
One question crops up here, which is so often is used as an argument by the discouraging opponents. ” Does God come to fill in your bags  of corn ? Is not God’s subject good only for talking during leisure hours when nothing else is to be done ? If you are after God , is not even maintenance impossible ?

This word states that what has been often promised. “She bears the burden of those who try to follow Her path either as Jnanins ज्ञानी , Bhaktas भक्त , Yogis योगी  or Karma Nishthas कर्मनिष्ठ .
658) Ichhchaa-shakti-jnaana-shakti-kriyaa-shakti-svarupini  इच्छाशक्तिज्ञानशक्तिक्रियाशक्तिस्वरूपिणी – The energies of desire, wisdom and action. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 658

Desire is Her heart, wisdom Her head, action is Her feet. Thus Her body consists of three energies, Brahmaa, Vishnu and Mahesha are the Treasure Houses of the energies of desire or volition, cognition or wisdom and action. Of these energies the preceding one is the cause of succeeding.

Mother is the bestower of the energy of desire when Brahmaa, wishes to create. She bestows the energy of knowledge on Vishnu when She reminds him saying “Let this be done thus “. She is the bestower of the energy of action when Shiva wishes to wind up the universe for regeneration.

One fundamental energy is transmuted into these three energies which are again transmutable from one form to another. The desire energy is however the nearest to the original energy, just as it is the energy of the tree-life which is creative of fruit, stem and leaf; but the fruit is much nearer the seed than the leaf and the stem.Desire is mother , knowledge is son and action is the daughter. Desire is the individualiser, knowledge is the illuminator and action is the mover towards the fulfilment of desire with means supplied by knowledge. it is by these three energies that the working of the universe and the individual is governed and conducted.

It is the desire of ” I may continue to be ” ” I may be much ” ” I may be many ” which is the root cause of the working of universe and the individual. The first desire  is responsible for  self-centralization, the second for amassing wealth and the third for being attached to woman. It is therefore why wine, ( as life-buoyancy-giver ) wealth and woman have maddened the universe, in some form or another.

A man is nothing psychologically , but a bundle of his desires, as the goal and end. When the means of knowledge and action, he is exerting his best to reach the goal. viz., the fulfilment of those desires.
His desires determine his pleasures and pains, joys and sorrows, happiness and misery. Emotions follow those desires; character and behaviour is cast in the moulds of his desires. He tries to gather and master that knowledge alone , which is in rhyme with his desires, which would serve his desires.
Desire is the Supreme Queen whose minister is knowledge and who reflects herself in the child of action. Desire is mother, and both son and daughter follow her. In the worldly Physical Process mother sacrifices herself fully for the father, and the child is an outcome of their intermingled nature.

659) Sarvaadhaaraa  सर्वाधारा – Supporter of all.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 659
Mother is the supporter of all. Aadhaara आधार means support and Dhaaraa धारा means gradations and laws. She establishes grades, different diversities, and establishes government, although in the end , it is Mother Herself who is perceived  in all things , permanent or impermanent, gross , subtle or more subtle, embodied or disembodied, one or many and everywhere.

660) Supratishthaa सुप्रतिष्ठा – Firmly established and firm establisher. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 660

The peculiarity of Mother’s path is that once you have enrolled yourself you may from time to time get tired, disheartened and leave of exertions and return to lethargy or natural slow evolutionary progress and to the laissez faire policy but She would not leave you. She will make you get up and She will not leave you till you have done your evolutionary work. She will drag you and drive you whether you will or not till you finally reach your goal.

This reminds me of a funny story about Maayaa माया. 

Once two disciples of a sage on a river bank saw in the river flood something like a black blanket being dragged away. Naturally in their poor condition and cold winter one of them was tempted. He went into the river, caught the blanket but could not come out and the poor fellow was bawling out and was being dragged away downstream. Seeing the danger the other disciple on the bank shouted out instructions :- 
” Kambaliku chhoda do कंबली ( कमलीको ) को छोड दो ” = ” Leave off and let go the blanket “.
He answered , ” Maai ne to chhod diyaa hai, magar kambali muze nahi chhodati ”  मैने तो छोड दिया है मगर कमली ( कंबली ) मुझे नही छोडती = ” I have long since let her go, but she does not leave me. “
The fact was that what looked like the black blanket was a black she-bear.

Such is Maayaa, such is woman and such is Mother. The wisest man’s wisdom lies in securing their Grace and saving themselves.

My friend Sharadbhai S. Desai  came to scoff one day. He jocularly told me ” Will you not give a picture of Mother to me for worship ?” I could not deny, but once I gave him I had to apologize to Mother after his departure least he might instead of worshipping simply hang the picture in a line with Gohar Jan ( Actress ) or some other cinema star. He scoffingly ran ” in the river for the blanket.”

What is man’s most tempestuous and rebellious nature before Mother’s Grace ! Obligations over obligations, miracles after miracles, made the wolf to be the lamb. Marriage got settled, money for marriage came forth, earning avenue opened up, enemies became friends.

After only a fortnight, Mr. Desai who is a very humorous man came to me and very laughingly told me ,” I came to scoff, but your Mother has caught me from the neck , lifted me up and made me walk on the thread line She laid out”.
I answered him laughingly ” Kamali nahi chhodegi “. कमली नही छोडेगी । “The blanket will not leave you “. Kamali कमली is also the diminutive name of Kamalaa कमला , one of the names of Mother.

EXTRACT FROM : MOTHER AND MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND MAI

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

About visualizations of deities,God as Mother Names 641 to 650

LALITHA SAHASRANAMललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम

About the visualizations of deities

641) Dhyaan-gamyaa ध्यानगम्या – Perceivable by meditation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 641

Mother who is otherwise hidden is fully seen in Dhyaana ध्यान  or meditation.
By constant praises and thinking about Mother, there comes a stage when all other senses close their relations with other objects of their pleasures and emerge in this one object, viz., Mother. When all senses thus withdrawn from their respective other objects concentrate in Mother, it is meditation and in that condition She is most visibly seen.

As during my experiences of others about the visualizations of deities  and about the imagined religiosity which is most exaggeratedly believed to have been attained on the only basis of such visibility , I have seen so many misunderstandings, I wish to deal with this subject at length here.

There is meeting of friends, every one of whom says he has an elephant. Every one is almost proud and satisfied that he is the possessor of an elephant, but they are benighted and there is no conveyance to return home. In the meanwhile one of them who was silent says,” Oh, my elephant has come. Come on and I will give lift to you and leave you one by one at your homes.” The fact was that everyone had an elephant. None was wrong, but one had a paper elephant, another had a cardboard one, still another had an ebonite one, and so on. Only one had a real living useful elephant.

There are many who having some visualization of some sort get deluded that they have reached the proximity of salvation and that this is their last life. I have met so many.The most pitiable misunderstanding !!

One may have a wonderful visualization but Maai-ist must judge evolution BY A  REFERENCE  TO WHAT HE IS. You see in your solitude a figure of any deities, but you are wrathful, greedy, anxious, full of desires, your faculties are not of the highest type, you are not attractive, you have so many enemies, your conclusions are not correct and your forecast of future do not turn out to be correct. You must in that case conclude that there is something wrong about your visions.

You cannot reach Mother or see Mother, unless you are one of the highest souls  with no desires, all readiness to sacrifice , constant remembrance of Mother, high purity, high transparency and great wisdom as to the best way of dealing with and addressing others, etc.

Your having actually seen some deity figure is not denied, but how far that happening means that you are nearer to God or salvation must be judged, more by the permanent conditions of your acquisitions, attainments and developments and righteousness in your living the daily life , than by the mere experience of some vision.

Visualization arises from several sources : – (1) It is simply a thought of mind that creates an impression of your having seen, just as several arrangements of clouds in the sky some figure is sometimes imagined and seen at a certain moment. (2) By still greater intensity and continued thinking and the seeing of a certain conception for a long time a figure is sometimes seen, just as children see something in the dark without there being anything. Numbers 1 and 2 are only mind’s makings. (3) Next, by powerful intensity of thoughts, certain elements in the ether are being drawn together and you have the sight. This is an ethereal vision.(4) There are some invisible mischievous spirits who assume the form of the deity and derive frolic by seeing how the deluded man begins to dance , thinking that he is one of the highest souls who have got Saakshaatkaar साक्षात्कार   (direct vision) of God. (5) Next some really good and religious, invisible angelic helper, taking pity on the person pining away for proof of existence or Darshana दर्शन (sight), consoles him and encourages him in his devotion by appearing as a deity. (6) Then comes the deputation of some one by the deity to console and encourage and assist, who appears  as the deity. (7) Then comes the one of the invisible disembodied principal devotees of the particular deity (8) Then comes one of the principal actual companions, and constant adherent of the deity and lastly (9) the deity Herself or Himself.

A vision is seen, but that is no proof of the proximity of salvation or deity’s home. It may fall in any of the above nine varieties  which I have enumerated.Which class the vision belongs to, should be judged, as stated above, by one’s own personal self-analysis.

Number (4) is generally very common; sometimes such spirits who are opposed to general religiosity play the mischief and stop the further religious progress by creating the feeling of enoughness.

There are limitations and realities, Judge them by where and what you are. Do not get deluded away. Distinguish between mental, ethereal, spiritual and godly visions.

One way of judging what class the vision belongs to, in addition to the general self-analysis is to see after effects and after conditions. If you are over-powered with a feeling of ecstasy, the feeling of being perfected, being much better than what you were, feeling that you have nothing more to wish or love for, there is a reason to believe the vision to be of  a superior class. You feel you should have vision again and again. The other clue is to see how much of whatever is said  or spoken by the vision figure comes out to be true. Judge the plane of purity which such speech proceeds. Decide the strength of sublimity and sanctity of the speech and emotion and knowledge during the vision. 

Have a very correct analysis of what you are, how you live and what you do. Your vision can not be above what your plane is . If you are a true disciplined disciple , Gurus appear. If you are a devotee, devotees appear.If you are a world-worm with a little hypo-critic appearance of religiosity and doing something here and there , ordinary spirits appear. If you are entirely uncared for  and do not know your way out from a calamity, sometimes your dead relation and friend spirits appear.

The fact is that the way is Infinite. Best that has been said till now by way of instructions by the best people and best founders of all religions is but the first furlong formula. It is useful only for the first furlong of the long, long unknown infinite way. Let people be happy with their respective elephants according to their maximum conceptions. Do not discourage them or break their heavens. Let all be happy by Mother’s Grace.

It is not that the Infinite way is made through by the struggling soul. He is himself unable to explain, record or even know how he reaches the goal. It is Mother and Mother’s Grace that lifts him up and places him at or on the Goal.

All talk of wisdom of ” Do this and do not do that ” except Mother’s Grace is mere prattling. It is good in it’s own sphere, and many times much better than nothing or the reverse thing, but nothing beyond it.

A multi-millionaire thrusts himself suddenly into the house of his poorest friend and says,” My Rolls Royce is waiting. I am going to Mahabaleshwar महाबळेश्वर. Send one of your children  with me.” He is extremely quick. He turns his eyes and says,” Yes come on,Bhaktiprasad.” Catches Maai-sharan, drags Premsvarup, beckons Sevak and puts them all in the car. The car is off in a moment before other children think or even father replies.

Dear reader !! I am very free with thee and much out of the way. The above explains what the Mother’s Grace is . It is not the children that go to Mahabaleshwar. What each child’s part in the achievement is its purity, amiability and cheerfully self-surrendering mentality. A neatly dressed, happy looking, contended, lovely, serving, obedient, individuality-submerged child.

Be Mother’s child. It is not possible for you to wade through the Infinite  unknown way. Mother will take you. You only remain prepared with best though little you have.

Reduce your own individuality. Love, service, devote and surrender . The best musician that visits you will take in his lap the worthless hand harmonium in preference to the most costly one, if the latter though with supreme tunes has one tune of itself, which will go on sounding whether the player wants it or not.

Be prepared to be dealt with by Mother in any way She likes you; you will be the first to be in Her lap for being played with.

Resign yourself to Her. Try to the extent you can.

642) Aparichhedyaa अपरिच्छेद्या – Unlimited as to place, time and law of causation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 642

643 ) Jnaanadaa ज्ञानदा – Bestower of knowledge. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 643

That knowledge which causes modifications of the feeling of joy and sorrow to rise inwardly and outwardly towards sensual objects and which develops a network of dualities and which ensnares a man, is called knowledge leading to bondage. One who is bound by this bondage , is forever in the samsaara संसार (worldliness), and a worldworm, living and dying in bondage. Mother in the bestower of knowledge which is reverse of this knowledge.

644) Jnaanavigrahaa ज्ञानविग्रहा – Whose body is formed of atoms, every one of which is permeated with knowledge.ललिता सहस्रनाम स्तोत्रनाम क्रमांक 644

Jnaana ज्ञान alone is the supreme liberator, Jnaana ज्ञान lone is the supreme binder. This universe consists of knowledge. There is nothing beyond knowledge . Jnaana is both Vidyaa or liberating knowledge  and Avidyaa, or binding knowledge.

645) Sarva-vedanta-samvedyaa सर्ववेदांतसंवेद्या – Known through all the Vedanta वेदांत ,as the final end. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 645

646) Satyaanandasvarupini सत्यानंदस्वरूपिणी – Who is the ideal of truth and bliss.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 646
True joy which is not the joy experienced  by worldly people, proceeds from full understanding of life, Universe and Mother and full self-control and self-surrender to Mother’s Divine Will.

647) Lopaa-mudra-architaa लोपामुर्द्रार्चिता –Worshiped as by Lopaamudraa.   ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 647

It may be noted that whatever is stated immediately above is more or less for an individual. Either the desultory progress in the ordinary God fearing usual life, or knowledge or acquisition or practising virtues or trying to regulate mental brain stuff. They all indicate individual efforts and actions.

Next we come to what is done in home life or family life. Here the sense may be taken to be that of worshipping and progressing in the manner of a respectful high class strictly religious family life, say by observances suggested for the householder’s life. Lopaamudraa लोपामुद्रा  was , as is often previously stated, the wife of the great Muni Agastya अगस्त्य .
This path includes so many methods of making a slow and steady progress. Vows as Navaraatra नवरात्र, Satya- Naaraayana सत्यनारायण , Poornimaa Vrata पोर्णिमा व्रत, fasting, daily idol worship, Sandhyaa संध्या , temple-going, pilgrimage, charity, saint-service, religious-place-living, Scripture hearing and remembering , supporting Pandits पंडीत and Shaastris शास्त्री , digging wells, constructing dhamashaalaas धर्मशाळा  , all this come under this head.

648) Lilaa-klrippta-brahmaanda-mandalaa – लीलाक्लृप्तब्रह्माण्डमंडला –Who formed the world systems as it were in sport. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 648

Devi stava says,” That is done without effort. Even Shiva is powerless to create, preserve or destroy, but Oh ! Mother, the regulation of the universe is but sport to you. Thou art manifesting the universe in Thyself, at Thou own will.”
649) Adrishyaa अदृश्या – Invisible.ललिता सहस्रनाम सस्तोत्र, नाम क्रमांक 649
It requires Her Grace to be able to see Her working and Her Hand, in the working of the universe and the dispensations, rewards and punishments, awarded to individuals. The proverb runs ” God’s stick has no sound. “
Mother is invisible and it is this invisibility which has been instrumental to her sportivity. It requires many lives before Mother becomes visible to the ordinary man, even in so far as the meaning of visibility may be taken as only admitting Her existence. Next, to some few of these to whom She is visible as existence , She becomes visible as the unfailing enforcer of Karmic Law and the Restorer of Righteousness. To a few of these She becomes visible as Reliever of distresses through devotion. To a few of these when they desist from desiring any favoures , She becomes visible in dreams. When devotees desire nothing in addition to loving Her passionately, She becomes visible in physical form, just as exceptional circumstances of life. When the devotee day and night remembers Her with repetition of names, She is visible to him as residing within himself. When everything else about the universe disappears She becomes visible to the devotee as “He himself “.
When the Founder was in Communion with Mother and became unconscious on the repetition of the Mantra Jay Maai, the couplet that brought him to consciousness was this : MAIYAA, MAIYAA, MAIYAA, KARAKE AAPHI MAIYAA HO GAYAA .- Repeating Mother, Mother, Mother, he himself become Mother. Such is the divine Mother. Once you see Her in any sense of visibility, there is a lift of many lives.

650) Drishyarahitaa दृश्यरहिता  – She is invisible and every time She sportively tries to deceive the devotees by trying to create the false notion that his successes are due to his own efforts, chances or some other persons or other deities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 650

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

AUTHOR : MAI SWARUP MAI MARKAND

MAI NIWAS, SARASWATI ROAD END SANTA CRUZ WEST MUMBAI 400054 

 

God as Mother Names 621 to 640

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

Woman is more inclined towards morality and religion and is nearer God than man

It is a general most common belief, that woman is more inclined towards morality and religion and is nearer God than man, because of her instinctive, emotional and inspiration-receptive nature and spiritualistic sensitivity and evidently as she is less contaminated with the outside life, which often necessitates fair and foul activities and involves succumbing to inevitable evil influences. There is surely a good deal of truth in this belief, and any nation is more truly religious and therefore much happier, where mothers are extremely religious in the true sense of the word.

prayer-2403323_640

Extract from the book : MAI-ISM CHART EXPLANATION

Author : MAI SWARUP MAI MARKAND

Mai Niwas, Saraswati Road End, Santa Cruz west, Mumbai 400054 India 

 

GOD AS MOTHER : NAMES 601 TO 620

LALITHA SAHASRANAM MAI SAHASRANAM

601)Daraan-dolita-dirgha-akshi दरान्दोर्लितदीर्घाक्षी – With slowly moving large eyes. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 601

Again, Dara डर means fear, and andolita अन्दोलित means driving out. She whose glances dispel the fear of Her devotees.

 

602) Dara-haaso-jvalan-mukhi दरहासोज्वलन्मुखी Whose face shines with smiles. ललितता सहस्रनाम स्तोत्र, नाम क्रमांक 602

603) Gurumurti गुरूमूर्ति – In the form of Guru the Teacher. Mother, Guru, Shishya and the Mantra are in such intimate inter-connection that they may be taken to be one.Guru is one who removes darkness. Guru should be a miniature of God who is approachable and available for the incessant practice of attaining the deservedness of efficiently serving Mother. Guru is for the practice of dedication, self-surrender, most honest dealing, confession, obedience, patience and other virtues, which should be sufficiently developed to enable one to gain admission into the realm of higher plane. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 603
Mother is Guru, because so long as Her Grace is not there, you do not recognize the Guru although you are in his company for years together, nor does the Guru feel any inclination to speak with you. It is the Mother’s Grace, which bring about the union of Guru and Shishya and Guru who brings about the union of the individual soul and the universal soul

In some cases Mother Herself becomes the Guru.
604) Gunanidhi गुणनिधिः -The treasure of all virtues. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 604

By company of the Guru and by strict obedience to his instructions, you develop virtues and eliminate vices. Mother is the treasure of all virtues. To the extent that you have the treasure of virtues, you have more of Mother with you.
Guru also means a rope and Nidhi the person to whom the rope is tied. The idea is that during calamities, Mother tightly holds the rope of the boat of Her devotees, preventing them from sinking.

Once Her devotees declare themselves surrendered to Her, She holds them in Her full grip.

 

605) Gomaataa गोमाता- ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 605

She is Mother, of whatever appears outside, i.e., Vishva. She is Mother of whatever is felt within, i.e., Indriyaas, as well.She is the Mother of heaven, moon, earth, fire, truth and the evolutionary path, and above all, Mother of the divine cow ( Surabhi), which gives whatever is desired. The word “Go”, means all the above , i.e., Indriyas, heaven, moon, earth, fire, truth, faith, path and Divine Cow.

 

606)Guhajanamabhooh गुहजन्मभूः – Mother of Kaartikeya, who is also called Guha. The word can also be taken to mean “Mother of Jivas “, as Guha means what is covered and refers to the soul, as it is covered by Avidyaa (ignorance).ललिता सहस्रनाम स्तोत्र , नाम क्रमामक 606

 

607) Deveshi देवेशी – Ruler of deities.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 607

 

608)Dandanitisthaa दण्डनितीस्था – This one word explains the motive underlying the unusual course that Mother takes in some cases,viz., that suggested by such names as A-Varadaa or A-Mati, i.e., giving the boon which would in reality be an immediate evil or giving the sinfulness driving intelligence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 608

As the proverb goes,” For the horse, only little pull of the bridle is enough , but for the ass needs cudgels as it would walk straight only so long as the smarting effect of the cudgel-beating lasts.”


She, that establishes Her devotees or makes them firmly seated, in the path of morality and restraint by chastisement. If necessary and makes them stand like an adamantine rock, ready to suffer any punishment for the sake of their morality and principles.

 

609) Daharaakaasharupini दहराकाशरूपिणी -The subtle ether in the heart. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 609

The ether of the heart is Mother. It is here that Mother is worshipped by the higher devotees.

 

610) Pratipana-mukhya-raakaanta-tithyi-mandala-poojitaa प्रतिपणमुख्यराकान्ततिथीमण्डलपूजिता -She that is worshipped in the family for every one of the fifteen days from the first Tithy (Hindu day) to full moon, and new moon. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 610

 

611) Kalaatmikaa कलात्मिका –  In the form of kalaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 611

In the waking state, there are four Kalaas कला (phases)namely, rising, thinking , and maintaining continuity,and relevancy of mental action.The waking state is said to be the function of Shakti. In the sleeping state, the four Kalaas are death, oblivion,insensibility and sleep abounding with darkness, and these belong to Shiva. In the dreaming state the four Kalaas are desire, confusion, anxiety and recollection of sense objects and these belong to Shiva and Shakti unified. In the Turyaa तुर्या state, the four Kalaas are dispassion, desire of salvation, the mind purified by concentrated meditation (Samadhi समाधी) and determination of reality and unreality; these Kalaas belong to the Finalmost Mother.

 

612) Kalaanaathaa कलानाथा – Master of arts referred to above. Kalaas  कला and Vilaasa विलास are to be taken in the above sense when referred to , with respect to Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 612

 

613) Kaavyaa-laapa-vinodini  काव्यालापविनोदिनी -Sporting in potential speech. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 613
She inspires Her devotees to give a masterly speech to Her during Her communion with them and She sometimes pampers them with very sweet words Herself.

The idea is She enables and teaches Her devotees, how to love, how to address, how to please Her, with masterly speeches, She sports.

 

614) Sachaamara-ramaa-vaani-savya-dakshina-sevitaa सचामररमावाणीसव्यदक्षिणसेविता – Attended, on left and right sides by Lakshmi and Saraswati bearing royal sacred fans. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 614

The goddess of Prosperity and Learning never stay together. Usually learned and godliness-goaled souls are poor while rich people are rarely learned. Here however both stay together. A Mother’s devotee can be rich as also learned.

 

615) Adishaktih आदिशक्तिः –The Primordial energy.

The cause of the origin of the universe.  ललिता सहस्रमनाम स्तोत्र, नाम क्रमांक  615

616) Ameyaa अमेया – Immeasurable. Everything about Her including mercifulness, beauty, love, etc., is immeasurable. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 616

 

617) Aatmaa आत्मा  – Soul.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 617

As different sparks are to fire, so are all Jevaas( souls) to Mother.

Soul or Atmaa is one who obtains , receives and enjoys the objects and exists perpetually. 

All bodies of embodied souls are the representations of Shakti and all embodied souls are sparks of Shiva.

 

618)Paramaa परमा – Paramaa means supreme. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 618

619) Paavanaakritih पावनाकृतिः – Of purifying figure. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 619

 

“Penance and knowledge are the means of purifying the soul (Bhutaatman). The knowledge purifies intellect and the soul is said to be on the way to be completely purified on being initiated into the knowledge of the Mother.

 

A Mai-ist must always remember this secret. ” By disgrace and censure by others, the penance of the devotees is increased. Whereas by adulation, service and worship by others, the penance  is destroyed. If you jump at the immediate little return, you loose the highest supreme return.”  

 

620) Aneka-koti-brahmaanda-janani अनेककोटिब्रह्माण्डजननी –The creator of many crores of worlds.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 620

She is the creator of the universes of all physical, subtle and causal forms.
She is the Mother of Viraat, etc., who is the deity of a Brahmaand,i.e., universe. Viraat is the individuality of the collective physical forms ( Sthula sharira ) of the universe, resulting from the combination of the five gross elements, Svaraat is the individuality of the collective subtle forms (Linga-sharira) of the universe. Samraat is the individuality of the collective causal or unmanifested form, which are the causes of the above two ( Karana Sharira).

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

 

 

 

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.

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

 

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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

The Mai-istic instructions on health

I wish to say something about the Mai-istic instructions on health. The first thing that everyone should place the highest value upon is health. It is rightly said that health is wealth. If your health is full of vitality, you find your society, mood and surroundings all cheerful. Even miseries, calamities and sorrows will reduce their poignancy if you are healthy. Health will brighten and sweeten your enjoyments. Health will enable you to do work which will be more useful and imperishable. Bad health will turn the highest heaven of your married life, office life and social life to be a heavy burden on your head and heart. You will prefer health to everything else. Now we will consider it from the Mai-istic religious view point.

Just compare the health conditions now and some 70 or 80 years or so before. Science has greatly advanced. You will find a doctor in every street with up to-date medical knowledge and medicines. Just think, does it not look that diseases go deep and multiply as science advances? We have only most wonderfully advanced in the science of cure, but prevention has been greatly neglected and here we are discussing about prevention and cure both from the higher forces and workings beyond the physical science and doctoring through medicines, injections, operations etc. the more we get the idea about the easy availability of doctoring and the efficacy of the medical science, the more we have been negligent about the prevention of diseases and maintaining of health, even though we have   quite sufficient and detailed knowledge as to what impair or improve health. Our standard of expectation from our body and even mind have left all reasonable limitations. We want our bodies to be as obedient to us as the faithful dog sumptuously fed and pampered, asked to chase after a thief on simply pointed out with a finger. We want our bodies to follow our orders with the activity of a machine never to go out of order and an intelligence as it were, an animate slavish-like human being that not only obeys master’s orders but begins to work anticipating master’s wishes.

The body often fails, gets out of order and becomes subjected to weakness and diseases and renders temporarily or permanently the whole human life useless and disgustful.

The youthful world of today requires a strong reminder to be equally attentive to the direction of prevention without being over-confident about the certainty of medical efficiency and easy availability. The world passes from experience to experience. Most careless indifference about the preservation health rules due to over-confidence about medicines and its efficacy and availability has been brought into control by one great force of disagreeable economic conditions. Doctors are surely there, but to obtain their help, you are required to have tremendous money far above the ordinary capacity of all except rich and higher middle class. Originally the word ‘Doctor’ was used to represent divinity and it was supposed that the Doctors were for services to humanity with just an average fair living.

The problem of serving humanity through physical remedies of medicines and medical treatment has surely engaged the attention of several richest donors and there are many free hospitals, but their utility is much less than the expectations of the donors, become there is the vicious mentality of both sides viz., that if the doctor’s world and the patient’s world. The whole mentality of the nation has changed. Poor people resent being treated in an inferior manner than the paying richer class. They want free medical help and treatment, not only that, but of the highest caliber and with the least time if waiting and with as much respect and regard as private doctors would pay to their rich patients promptly paying off their heavy bills. On the side of the doctors there is an open partiality for such persons as have approached them in their own private hospitals and some items of costly medicines are even withheld from use for the patients of the poor class.

The problem of illness and disease has been therefore extremely serious and Mai-ism in its own way and with its own religious belief wants to drive home certain truths to the Mai-ists with faith, as referred to further below.

We have no knowledge of detailed science it be able to prove what we state but it is the experience of many that by constant repetition of “Jaya Maai, Jaya Maarkand Maai” with the addition of “Sarva Vyaadhi Vinaashini” or without it according to one’s leisure and inclination, creates a physical force within our body which as it were burns down all disease germs of any nature. It was the experience of many devotees during the past so many centuries, later it has been investigated into and Western highest doctors now have come to realise that disease-curing is generally helped through ardent single-minded prayer. In America, in several hospitals, Priests and Prayer Offerers are invited to cure the patients through prayers. It is necessary that eminent doctors should collect literature and investigate into the matter with a view to establish the said truth in the unassailable scientific manner and there must be a wide-spread of such literature. If we mostly undertake an enquiry, we will surely meet with so much of factual evidence about prayers being the remover of diseases.

 

A Mai-istic mind should be so trained as to most automatically get the idea about Most Merciful Mother Maai’s greatest Grace whenever he hears about diseases, accidents, calamities etc. of others. Repetition of the Sacred name of Maai, the Universal Mother, is by itself not only a wonderful remedy in prevention and cure of diseases, but also even during illness it gives a wonderful beating power.

The repetition of the mantra “Jaya Maai, Jaya Maarkand Maai”( जय माई जय मार्कण्ड माई )  helps in so many ways. First thing, the doctors, nurses, relatives, friends all become most sympathetic to you and ready to serve you and do your work, at least to cheer you up to bear the pain. There are so many wonderful examples of Maai’s Grace, but I would quote two of them here.

A man of 50 came to Maiji complaining that his wife was a patient in a Bombay ( Mumbai ) hospital for more than two months and she was not getting cured. She would vomit out even the smallest food grain. He requested Maiji to go with him to the hospital. Maiji went with him to the hospital and saw her and enquired if she was prepared to repeat a mantra for about an hour after she had taken some food. She agreed. Soon some delicious dainty was ordered out. She was made to eat and she repeated the mantra for one hour. Maiji enquired after one hour if she had vomited out and was extremely happy to hear that she had not. Maiji asked her if during night she will pray as much time as possible and she agreed and she prayed for about three hours. In the morning, the doctor who was informed about no vomiting diagnosed some other way and she was completely cured and discharged from the hospital after three days.

This has been the repeated experience. If any one goes to Maiji with the complaint about vomiting out even a single grain taken in or any other disease, the person is asked to repeat the mantra for one hour, and take sanctified food or water given to him. There will be no vomiting and the patient gets immediate relief. The person is surprised and gets full faith and agrees to repeat the mantra for longer time say three hours during night and gets entirely cured.

 The Mantra is :

Jaya Maai Jaya Maarkand Maai,  जय माई जय मार्कण्ड माई

Jaya Maarkand Roopa Maai,जय मार्कण्ड रूप माई

Jaya Maarkand Roopa Maarkand Maai, जय मार्कण्ड रूप मार्कण्ड माई

Sarva Vyaadhi Vinaashini सर्वव्याधिविनाशिनी

Jaya Maai Jaya Maarkand Maai, जय माई जय मार्कण्ड माई

Jaya Maarkand Roopa Maai, जय मार्कण्ड रूप माई

Jaya Maarkand Roopa Maarkand Maai. जय मार्कण्ड रूप मार्कण्ड माई

The devotee who has mastered the said mantra will be able to cure others through water sanctified by repeating the said mantra.    

Maiji’s friend’s son was suffering from typhoid and was lying in hospital in Bombay. Maiji went to see him from Poona ( Pune). Unfortunately in addition to the typhoid he had a big luminized tumor over the head. Everyone was extremely sorry. The doctor said that the tumor can be treated only after typhoid is cured.

At about 10 p.m. the boy called Maiji near him, took Maiji’s hand and moved it over his head and the tumor and told Maiji thus:- “You came this morning and would go away tomorrow at seven in the morning. Why did you come? Would you leave me as I am?” Maiji asked him, “What can I do?” The boy said “Can’t at least pray that the tumor may go.” Maiji asked him, “Do you believe that the tumor which could not be dealt with by such an efficient doctor before your typhoid is cured can go by my mere prayer?. The boy said “You can do anything because you are very much beloved to Maai who can do anything”. Maiji prayed casually and asked the boy whether he can repeat a certain mantra. The boy agreed and he was given this particular mantra already reproduced elsewhere. In the morning the boy shouted to Maiji “Come here”, and the boy took his hand and moved it over the head and exclaimed “Where is the tumor ?”.  Not even the smallest swelling or even a speck was there.

Thus Mai-ist should clearly understand that apart from leading a strictly religious life without joys and pleasures of this life, we require Maai’s Divine Grace at every moment, so long as the body is there and that body requires health and what is true regarding health is almost similarly true regarding all requirements of life.

Mai-ism holds the view that when you approach GOD as Universal Mother Maai, you have every right to demand your necessities or removal of calamities etc. of an unobjectionable moral, legal and legitimate religious nature and Mai-ism is not for asceticism. If Mai’s desire had been for ascetic life, She would not have created sex attraction for both man and woman. Maai could very well have arranged that reproduction can take place without the physical union. Asceticism cannot be universal. Just leaving the final impersonal formless God, we have no Shiva without Shakti, No Krishna without Radha, No Rama without Seeta, No Narayana without Lakshmi. The world has to be accepted and lived into.  Mai-ism says, if you cannot live this life happily, virtuously, harmlessly, morally, justly and truthfully, what is this madness of running after the higher life of a religious aloofness, which can have its legitimate place only after you have mastered and proved yourself worthy of a high rank in the tests of this life itself? It is only a misleading delusion.

You cannot be a first class M.A. ( Master of Arts ) without passing your Matric ( Higher Secondary) . Mai-ism says, first of all get mastery over yourself to be able to successfully battle with the difficulties, hardships, calamities and disagreeabilities of this life itself and for that the most preliminary preparation you require Mother. It is very strange and deplorable that this world is unable to visualize the greatest and most important part that the mother plays in bringing up and rearing up the child and training the child to be the most glorious man. Your home, family, nation, your character, virtue, conduct, your love, justice, truth, your greatness, culture, civilization and almost everything depends on what sort of mother you have in the world, nations, families and homes.

It is crystal clear, people must realize what s great thing it is to have God as one’s mother to help us in every possible way. Who does not want and can live without the greatest love and protection of one’s own mother?

Well, to return to our main subject, the said mantra has made miraculous quick cures and reliefs, but you have to fully understand the working and carry out the working to the successful end with every required fulfilling.

A man suffers in health because he violates the rule of usual physical science generally well known to all educated people and especially the doctors and experts of health and hygiene and medicine.

Mai-ism says, the world has advanced in education, knowledge and science. We have known a good deal more than our fore-fathers about diseases, cures, prevention etc. But now one step further more which Mai-ism pictures out before you and it is that the life as lived with full of virtue, morality, justice and truthfulness, largely influences the health. Mai-ism says ill-health and diseases are not simply due to ignorance or inability to observe the requirements of the physical science. There are so many other factors which go to affect health as hereditary in life you live, virtuous or vicious, the physical wear and tear, the mental worries and burns, God-fearing and God-loving, the subtlest understanding about the working of the Universe etc. etc.

Physical science is only the first form of knowledge required for health, the most preliminary form. But in as much as the new world has decided to reject all vague notions, theories and beliefs which do not stand before us with waking of science, we have been rotting in the blunder of considering physical science to be all-including everything about the precautions and remedies for good health and no disease.

Mai-ism emphasizes the truth that the life lived with virtue, morality, God-fearing, God-loving etc. has quite an immense influence which is many times much more effective than mere medicines or physical remedies including injections operations etc. An experience will bring an assurance that compared to physical science, medicines etc., the living of a virtuous, moral, truthful life is a much greater force and yet further the life of God-fearing and God-loving is yet further much greater force.

The greatest point of Mai-ism where it differs from the general religious understanding is here. It insists upon an entire subtlety of your development. Each step should be mastered and fully respected and ingrained on to yourself before you go to the higher step. If you do not do that, it is the greatest blunder. There are three classes of devotees, class A, B and C. While class A is God-fearing and God-loving, class B obeys and respects rules of morality and class C relies on physical science. One person is a great devotee. He has great faith on God’s protection. He is entirely oblivious of the physical science suggestions. He, in a challenging manner, mixes with the plague patients, handles roughly the bubonic parts, catches plague and begins abusing God or loses faith. This is the case of an A class neglecting the requirements of the C class. Take another instance of a greater Bhakta A class who is of an immoral behavior or a drunkard. He observes all requirements of C class (Physical). He terribly suffers.

Thus A class of God-fearing and God-loving persons must have mastered, respected and obeyed the requirements of B class of morality as also of C class of the physical science.

For B class, Mai-ism recommends Universal Love and Service. For A class, devotion and unconditional cheerful self-surrender. One who has truly understood Mai-ism is A class with mastery and respect for B and C classes. He must be the master of B and C as well while he aspires to be one of the most deserving member of the A class.

Universal Mother Maai Bless Us All

MAI-ISM
MAI-ISM
MAI-ISM
MAI-ISM
MAIISM
MAIISM
MAIISM
MAIISM
MAIISM
MAIISM
MAI-ISM
MAI-ISM

EXTRACT FROM THE BOOKLET : MAI-ISM AND HEALTH

AUTHOR : MAI MARKAND

MAI NIWAS, SARASWATI ROAD END, SANTACRUZ WEST, MUMBAI 400054 INDIA

 

 

 

 

 

 

GOD AS MOTHER KUNDALINI NAMES : NAMES 501 TO 534

DIVINE MOTHER KUNDALINI’S NAMES

भगवती श्री कुण्डलिनीके कुछ नाम

LALITHA SAHASRANAMAM ललिता सहस्रनाम  MAI SAHASRANAMAM माई सहस्रनाम

501) Gudaana-prita- maanasaa गुडान्नप्रीतमानसा  – Fond of sweetmeats.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 501
502) Samasta-bhakta-sukhadaa  समस्तभक्तसुखदा – Conferring happiness on all Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 502
503) Laakinya-ambaa-svarupini लाकिन्यम्बास्वरूपिणी – Assuming the form of Mother Laakini. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 503

504) Svaadhishthaanaambujagataa स्वाधिष्ठानाम्बुजगता – Residing in the Svaadhishthaana lotus. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 504

The Yogini called Kaakini, resides in the six-petalled Svaadhishthaana  lotus; Her meditation : “We meditate upon Kaakini, who resides in the Svaadhisthaana lotus, is four-faced, and yellow coloured bearing in Her hands the trident, the skull, the noose and abhaya (fearlessness), presiding over fat, attended by Bandini and other Shaktis and the giver of the desired objects.
505) Chaturvaktramanoharaa चर्तुवक्त्रमनोहरा – Four faced and Fascinating. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 505
506) Shulaadyaayudhasampannaa शूलाद्यायुधसंपन्ना – Armed with the trident and other weapons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  506
507) Peetavarnaa पीतवर्णा- Yellow-coloured. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 507
508) Atigarvitaa अतिगर्विता- Very proud. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 508
509) Medonishthaa मेदोनिष्ठा – Presiding over fat. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 509
510) Madhupritaa मधुप्रीता- Fond of mead. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 510
511) Bandinyaadisamanvitaa बन्दिन्यादिसमन्विता – Attended by Bandini and others. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 511

These are six Deities. From Bandini to Lamboshthi, with their names beginning in the sane alphabetical order viz. Ba ब, Bha भ, Ma म, Ya य, Ra र, La ल beginning from North, clockwise.
512) Dadhyannaasakta-hridayaa  दध्यन्नासक्तह्रदया- Fond of food mixed with curds. ललिता सहस्रनाम स्तोत्र नाम स्तोत्र ,नाम क्रमांक 512
513) Kaakinirupadhaarini काकिनीरूपधारिणी – Assuminig the form of Kaakini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 513

514) Mulaadhaaraambujaarudhaa मूलाधाराम्बुजारूढा  – Ascending the Mulaadhaaraa lotus. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 514

The Yogini called Shaakini, resides in the four petalled Mulaadhaara Lotus. Her meditation is – “We meditate upon Shaakini, who resides in the four-petalled Mulaadhaara lotus, is five-faced,smoky-coloured, presides over the bones, bears in her hand the elephant-hook,lotus,book, and Jnaanamudraa (gesture), who is attained by four Shaktis, Verdaa and others , is fond of eating mudga-beans and is intoxicated with mead.”
515) Panchavaktraa पंचवक्त्रा -Five-faced.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 515
516) Asthisamsthitaa अस्थिसंस्थिता – Presiding over bones. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 516
517) Ankushaadi-praharanaa अंकुशादिप्रहरणा – Armed with elephant-hook, etc.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 517
518) Varadaadi-nishevitaa वरदादिनिषेविता – Attended by Varadaa and other Shaktis. Varadaa means boon-giver. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 518
519) Mudgaudanaasakta-chitaa  मुदगौदनासक्तचित्ता – Fond of Mudga food.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 519

There are four Shaktis, from Verdaa to Sarasvati, with names beginning from Va to Sa. There are four petals, on each petal of which there is one Shakti, their names being in the same alphabetical order, viz., Va, Sha, Shha, Sa on each petal, viz., the North, East, South and West, respectively.
520) Saakinyambaasvarupini साकिन्यम्बास्वरूपिणी – Assuming the form of Saakini.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 520

521) Aajnaa-chakraabja-nilayaa आज्ञाचक्राब्जनिलया -Residing over the Ajnaa centre lotus.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 521

There is a two-petalled lotus in the Ajnaa centre, between the eyebrows; there resides the Yogini, called Haakini. Her meditation is : ” We meditate on Haakini, residing between the eyebrows, in the two petalled Bindu lotus , is white coloured  holds the Jnaanamudraa , drum, lotus, Rudraaksha bead and skull and resides in the marrow, is six faced, is attended by Hamsvati and other Shaktis and does good to all.”
522) Shuklavarnaa शुक्लवर्णा- White coloured.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 522
523) Shadaananaa षडानना  – Six faced.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 523
524) Majjasamsthaa मज्जासंस्था – Presiding over the marrow.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 524
525) Hamsvati-mukhaya-shakti-samanvitaa हंसवतीमुख्यशक्तिसमन्विता -Attended by Hamsvati and other Shaktis. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 525

The two Shaktis are Hamsavati and Kshamaavati. Two letters Ha and Ksha Corresponding respectively.
526) Haridraannaikrasikaa हरिद्रान्नैकरसिका  Fond of turmeric-beautified-flavored food.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 526

This food is popular richest and yet poorest preparation of Hotch-potch.
527) Haakini-rupa-dhaarini हाकिनीरूपधारिणी -Assuming the form of Haakini.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 527
528) Sahasra-dala-padmasthaa सहस्रदलपद्मस्था – Residing in the thousand petalled lotus.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 528

In the Brahmarandhra, i.e., in the head, in the thousand petalled lotus , resides, the Yogini named Yaakini. Her meditation is : “We meditate upon the beneficent Devi, Yaakini, residing in the Moon of the pericarp of the thousand petalled lotus, in the Brahmarandhra (head), who presides the semen, is armed with all kinds of weapons, has faces on every side , is attended by the host of the Shaktis of letters , from A  अto Ksha क्ष (fifty-one), who is all coloured , fond of all kinds of food and devoted to Her devotees.
529) Sarva-varnopa-shobhitaa सर्ववर्णोपशोभिता – Brilliant with all colours.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 529
530) Sarva-ayudha-dharaaसर्वायुधधरा Armed with all weapons.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 530
531) Shukla-samsthitaa शुक्लसंस्थिता – Presiding over semen.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 531
532) Sarvato-mukhi सर्वोतोमुखी – Facing every side.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 532
533) Sarvodana-prita-chitaa सर्वोदनप्रीतचित्ता -Fond of all kinds of food.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 533
534) Yaakinyambaa-svarupini याकिन्यम्बास्वरूपिणी – Assuming the form of Mother Yaakini.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 534

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

Selfless service with sacrifice is as religious as God – worship

Once a city was over flooded and the river-water left its bank limits. So many lives were in danger. A circus manager and proprietor engaged not only his whole staff but also elephants. All worked day and night. The proprietor was giving detailed orders and instructions. It was a terribly tiring work. He saved so many lives and so much of merchandise. Naturally he could keep up his sustaining heroic power only with alcohol. He was standing for hours together in the Sun, getting into waters. He had spread no pains. He had risked his life. What about the religious response and recognition? The Founder heard of his drunkenness and frequent drinking and his being condemned as a drunkard twenty times more than of his bravery, service and sacrifice. That is how people understand Religion and how they have been taught Religion.

They cannot forgive him, his drinking, while he was saving lives after lives. Popular religion does not go beyond worshipping the gadi-patis of religious rich temples, prostrating before Gyanis in fat-fed Ashrams, enjoying prasads, and hearing or talking about philosophical teachings of Atma-Paramatma-subtleties.

To have both, the spirit of service and sacrifice, and yet the complete observance of the religious requirements as understood by people is surely most commendable. That is what these idealists insist on. But if both don’t go together, Service and Sacrifice should not go altogether unrecognized as nothing. Mai-ism wants such a misunderstood notion about Religion to go. There are two extremities. One of a religious class to whom drinking as in this case is more hideous and unforgivable, even when having to do such a gigantic and risky task. The other extremity is that of an entirely irreligious class. Mai-ism wants service to humanity being recognised as not simply a good and praise-worthy act, humanity but a fully religious act, as good as feeding Brahmins or performing a Laksha-Chandi. Here lies the difference of one type of religiosity and the other, and this is one of the main arguments mainly put forth by youngsters who have left religion, in their defense. It is not ” everything same “, to call a certain act as, “merely good ” and as ” surely religious”. The difference is this. In a religious act, God’s-Grace-propitiation and return are guaranteed. The idea of voluntariness is aptly substituted by that of a religious duty. The difference is to them alone who want to modulate and regulate their lives as per beliefs requirements and notions stated to be religious or otherwise. Mai-ism most emphatically says that Selfless service with nothing-sparing sacrifice and without any expectation of even the faintest recognition, is as religious and Mother-propitiating as Mother-worship, prasad-distribution, Mantra-repetition, etc., if not more. Who is dearer to you, if you are hungry, one who without a word prepares toilingly a dish for you and holds it before you? or one who sits in front of you reciting your praises up to the skies?? 

MAIISM

mai-ism

 

EXTRACT FROM THE BOOK : MAI-ISM 

AUTHOR : MAI SWARUP MAI MARKAND

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

GOD AS MOTHER : NAMES 491 TO 500

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

Jay Mai Jay Markand Mai
Universal Divine Mother Mai

491) Kaala-raatraayaadi-shaktoyugha-vritaa कालरात्र्यादिशक्त्यौघवृताAttended by host of Shaktis, Kaalaraatri, etc.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 491
492) Snigdhodanpriyaa स्निग्धौदनप्रिया  – Fond of greasy food. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 492
493) Mahaa-virendra-varadaa महावीरेन्द्रवरदा Granting boons to great warriors.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 493
The Mahaaviraas are those who are continually drinking the nectar of Mother’s Love.

Virendras are those who realise the fourth stage of Turiya.

Mahaavira is Prahlaada and Indra the lord of Devas. The Devi-Bhagawat Puraana says, that Indra and Prahlaada after a hard fight for a hundred divine years, reconciled themselves, in the realisation of the Love of Divine Mother, who granted them boons on being pleased with their final reconciliation . This is the spirit which Mother’s Lodge holds out. Enemies as soon as they happen to belong to Mother’s Universal Religion, must become friends.
494) Raakinyambaa-svarupini राकिण्यम्बास्वरूपिणी -Assuming the form of Mother Raakini.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक494

495) Manipuraabjanilayaa मणिपुराब्जनिलया –Abiding in the Manipuraa Lotus. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 495 Mani-puraa is the ten petalled Lotus in the navel. Her meditation is : ” Let us meditate on Laakini, in the ten petalled Lotus of the navel , who is three  faced , and red colored and bears the dart (Shakti) , the thunderbolt,club and abhaya in Her hands, and is attended by Daamari and other Shaktis, presiding over flash, fond of sweetmeat and doing good to all “.

496) Vadana-traya-samyuktaa वदनत्रयसंयुक्ता  – Three faced.लिता सहस्रनाम स्तोत्र, नाम क्रमांक 496
497) Vajraadika-ayudhopetaa वज्राधिकयुधोपेता – Armed with the thunderbolt and other weapons.ललितासहस्रनाम स्तोत्र ,नाम क्रमांक 497
498) Daamaryaadibhiraavritaa डामर्यादिभिरावृता  – Attended by Daamari and other Shaktis etc. Da to Pha, 10 letters. ललिता सहस्रनाम स्तो.नाम क्रमांक 498
499) Raktavarnaa रक्तवर्णा- Red-colored. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 499
500) Maamsanisthaa मांसनिष्ठा – Presiding over flesh. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 500

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 481 TO 490

LALITHA SAHASRANAMAM ललिता सहस्रनाम    MAI SAHASRANAMAM माई सहस्रनाम

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

481) Tvaksthaa त्वकस्था – Presiding over skin.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 481

482) Pashulokabhayankari पशुलोकभयंकरी – Filling the sinful with fear.

The beauty is that the very same Mother in Her same facial expression and attitude , and at the same moment, looks most charming to Her devotees and most terrible to the sinful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 482
Who is a Pashu ?  Pashu पशु  literally means an animal. Let the big talk about deep knowledge and no knowledge, go. In the ordinary walk of life , Pashu-ism is increasing day by day. Pashus are there, in best dresses, best speeches, quite in happy and royal conditions. Pashu is, as Mother’s Lodge understands, one whose only life ambition is to get maximum pleasure, without any consideration of others and without least consideration, as to how he secures it,who proceeds only a few steps in the path of goodness and righteousness, just when he is in distress and again stops, who has no sense of gratitude or returning any good act, and no visualization of his own level and plane , who does not know the source of true happiness, and has no foresight as to what will make him happy or unhappy, in the long run. In a word, Pashu is one in whose case, the only punishment note and the king of his feeling and thinking is “My happiness and my comforts and my conveniences and my desires, first.”

A Pashu has nothing like duty or a consideration of good or bad, or a consideration for others. He only fears the cudgel. Similarly a man who acts well, only because of the fear being scolded , dismissed , starved or punished or being rendered unhappy, on the withdrawal of assistance, sympathy, etc., is a Pashu.

All men, to whom gratefulness and goodness are not known, who live in the satisfaction of senses and who place their happiness in advance of that of others, and who have no hesitation to secure that happiness by any means, and at the cost of any other people , and therefore whose discriminative senses are blurred, are so many two legged Pashus.

If man’s gratitude to God is also getting less and less, he is similarly a Pashu. Faithlessness to God , guru, parents, husband, master, bread-giver, protector king, donor, patron, benefactor,etc., and absence of the idea about one’s plane, fitness and gratefulness.

Let the class of Pashu-ism, which is largely on the increase, first disappear, and then the Pashu-ism in contrast of Pashupati-ism, i.e. , Jiva-condition in contrast of Shiva-condition , be considered.
One well-known aphorism is this :
Eating, sleeping, fear and sexual enjoyment are common to human being and animals. There is one distinction between men and animals , and it is men have Dharma (Religion).Those without Dharma are really animals. Dharma should be taken to mean Righteousness and Right-understanding in the first place , and thereafter,the technique of an individual religion.

If for your goodness, the other man, equally shows goodness, he is a man. If for one act of your goodness, he returns ten, he is an angel. If for no good act of yours or even if you have badly acted, one does good acts, he is saintly. On the other hand, as a result of more of a goodness of yours, more he sits on your shoulders, he is a Pashu. Those who act well and better, only on being cudgelled, are Pashus. THOSE WHO ARE UNGRATEFUL  ARE MAHA PASHUS ( BIG ANIMALS ),AS ANIMALS ARE GENERALLY NOT SO UNGRATEFUL AS MANY  PERSONS.
Pashus are they, the Summem bonum of whose life and living is wine, wealth and women. The psychology is interesting to know, Jiva or Shiva, Pashu or Pashupati is a soul. The difference is in imperfection or perfection, ignorance or knowledge, desirefulness or desirelessness, etc.

All selves are characterised by three qualities, by existence, knowledge and bliss. The unevolved ignorant and the deluded, in view of their natural characteristics, want to live, i.e., to exist, want to be as much as they can, and to be as many as they can and thus they are naturally drawn to Wine (best bodily tonics nutritive and delicious diets), dinners, etc., to Wealth (means for getting as much as they desire) and Women (means for multiplication and fountain of temporary consolidated sensual bliss).
The difference in evolution is primarily, the difference in understanding. The higher soul wants to live , not by own bodily comforts or through children, but love and fame, in people’s hearts, by goodness, benevolence and useful service, He wants to be a greater dimension by knowledge, for to him knowledge is power and superior to wealth. He derives bliss, not from women, but from devotional and spiritual living.

He does not desire to multiply himself by producing children, but by increasing the circle of devout followers of Mother.

The sexual energy in the case of higher souls is transformed into the creative energy, which enables them to create noblest characters and noblest institutes.

 

483) Amritaadi-mahaashakti-samvritaa अमृतातदिमहाशक्तिसंवृता  Surrounded by Amritaa and other Shaktis. These are sixteen, beginning in names,with vowels.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 483
484) Daakinishvari डाकिनीश्वरी –Deity, by name Daakini.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 484

485) Anaahataabjanilayaa अनाहताब्जनिलया – Abiding in the Anaahat lotus.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 485

In the heart, in the twelve-petaled lotus, called Anaahat Chakra, the Yogini named Raakini resides. Her meditation is as follows : “We meditate upon Raakini, who is in the twelve petalled lotus of the heart, having two faces, is black coloured, and bears the disk, the trident, the skull and the drum, n Her hands, who presides our blood, is attended by Kaalaraatri and other deities, is worshipped by warriors, and is the giver of desired objects.

 

486) Shyaamaabhaa श्यामाभा- Black-hued.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 486
487) Vadanadvayaa वदनद्वया- Two-faced.ललिता सहस्रनाम सहस्रनाम स्तोत्र, नाम क्रमांक 487
488) Danshtrojvalaa दंष्ट्रोज्वला – With shining tusks. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 488

489) Akshamaalaadidharaaअक्षमालादिधरा – Wearing a garland of Aksha beads, etc.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 489

490) Rudhira-samasthitaa रूधिरसंस्थिता Residing in blood.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 490

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 471 TO 480

LALITHA SAHASRANAMAM ललिता सहस्रनाम   MAI SAHASRANAMAM माई सहस्रनाम

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL  DIVINE MOTHER MAI

471) Siddheshvari सिध्देश्वरी – Queen of the Siddhas. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 471

The success giver in attaining the supernatural powers and their application.

472) Siddha-vidyaa सिध्दविद्या -Science of Siddhas. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 472

Siddhas are the nine Naathaas, who are masters of Yoga.One of them is the well known Gorakhanaath, the disciple of Machhindranaath. In this school, the greatest stress is laid on Guru-worship and considering Guru to be God and nothing short of God.

473) Siddhamaataa सिध्दमाता-The Mother and protector of Siddhas. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 473

474) Yashasvini यशस्विनी – Famous for Her valour, help and kindness and salvation-giving to the devotees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 474

475) Vishuddhi-chakra-nilayaa विशुध्दचक्रनिलया –

In the Vishuddhi centre, which is in the cavity of throat, in the sixteen petalled lotus, I adore Daakini of the rosy-colored, armed with club,the sword, the trident, having one face and striking the sinful with terror, presiding over the skin, whose form is surrounded by Amrita   and other Shaktis and who is worshipped by warriors. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 475

476) Aarakta-varnaaआरक्तवर्णा –Rosy-complexioned.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 476

477) Trilochanaa त्रिलोचना – Three eyed.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 477

478) Khatvaangaadi-praharnaa खट्वांगादिप्रहरणा -Armed with the charpai feet, etc.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 478

479) Vadanaika-samanvitaa वदनैकसमन्विता – Possessed of one face.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 479

480) Paayasaanna-priyaa पायसान्नप्रिया  – Fond of milk-product.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 480

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 461 TO 470

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

461) Subhruh सुभ्रुः –Beautiful eye-browed.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 461

462) Shobhanaa शोभना – Beautiful.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 462

463) Sura-naayikaa सुरनायिका  – Leader of the deities.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 463

After the said purity alone , lies the appropriate position for the concretised  Ideal of Mother.Of course this truth does not conflict with the preliminary concretisation of Mother’s Ideal with a view to secure Her preliminary Grace  to get Her to place one in the right path and in the way of a guru and to be helped in strenuous exertions to attain the said purity. The strictly legitimate place for devotion and true sincere worship as per Mother’s Ideal is here alone, i.e., after Chittashuddhi चित्तशुध्दी . After Chitta Shuddhi चित्तशुध्दी  alone Mother leads. Till then She simply directs or answers.
As the preliminary conception She is the Leader of deities as evinced by the fact that She so often saved the deities  from tyranny of demons. As their Leader She is naturally the bestower of heaven.

 

464) Kaala-kanthi कालकण्ठी – Kalaakantha कालकण्ठ  is the name of Shiva शिव  conveying the fact that Shiva has swallowed up poison and keep it in His throat (kantha कण्ठ ), and had so doing saved the universe from Kaalaकाल . (The Destroyer).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 464

Kaalakanthi कालकण्ठी is usually taken to mean wife of Shiva शिव  but Mother’s Lodge members as so often stated should take the meaning to be She by whose Grace Shiva शिव was enabled to swallow up the poison and save the universe.

 

465) Kaantimati कांतिमती – Full of radiance ( charging and twinkling like fire and stars).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 465

466) Kshobhini क्षोभिणी – Causing emotion. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 466

She excites the triple energies to do their work.

She excites Her devotees to stir up the world, to practise devotion and to create devotees and followers in hundreds .

As Kshobhini, by the agitation of heart and mind She creates multi-millions of desires, emotions, imaginations in all the souls of the universe.

She sometimes excites the devotees to the passion, as well, mostly to teach them humility, especially they have pride of being passionless. Sometimes for squeezing out the last drop of passion in them and some times to restore the balance by way of reaction natural to repression, penance , painfulness, mortification, etc.

467) Sukshma-roopini सूक्ष्मरूपिणी – Of the subtlest form, difficult to perceive. Subtler than the subtle.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 467

468) Vajreshvari वज्रेश्वरी -Giver of Vajra thunderbolt to Indra. This is thew sixth Nityaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 468

469) Vaamadevi वामदेवी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 469

470) Vayovasthaa-vivarjitaa वयोवस्थाविवर्जिता – Exempt from the different states of life as childhood, youth, oldness etc.The name should be taken to convey that She appears in any form before Her devotees and that She raises Her devotees above the influence of the different stages of life.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 470

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 451 TO 460

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

451) Vignanaashini विघ्ननाशिनी  – Destroyer of difficulties and Remover of hindrances in the path of knowledge and religious progress. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 451

 

452) Tejovati तेजोवती – Full of splendour (fairly constantly like the Sun). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 452

453) Trinayanaa त्रिनयना  – Three eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 453

454) Lollakshi-kaama-rupini लोलाक्षीकामरूपिणी With oscillating  and searching eyes, betraying the intense of finding, seeing and getting one’s beloved. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 454

 

455) Maalini  मालिनी- Wearing garlands.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 455

 

456) Hamsini हंसिनी –Swan. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 456

Hamsa(the swan) is traditionally gifted with the art of separating milk from water and sipping it away. Mother also considers what is best in Her devotees and takes no notice of their weakness, fault, crime or sin.

 

457) Maataa माता – Mother ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 457

Mother of all souls, of all mantras and all letters.

 

458) Malayaachalvaasini मलयाचलवासिनी Residing in the Malaya mountains ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 458

 

459) Sumukhi सुमुखी- Handsome-faced.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 459

The face of one, who thinks of Her handsome face, brilliantly shines with wisdom and Mother’s Grace.

 

460)  Nalini नलिनी – Lotus-formed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 460

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 441 TO 450

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

MAI
Universal Divine Mother Mai

441) Kaulamaargatatparasevitaa कौलमार्गतत्परसेविता – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 441

Worshipped by those, devoted to the Kaula कौल path or worshipped by family members from pedigree to pedigree. “That Devi, who is established by family tradition, should be worshipped in the customary method, laid down from parents to children,” It has already been explained before, that a devotee’s children, if devotees, are much more loved by Mother.
There are three modes in the worship of Mother, viz., Samaya समय, Mishra मिश्र  and Kaula कौल. The first is the path based on the Vedas and is explained in five Agams आगम (Shubhagama Panchaka), the five works of great seers, viz., Shuka शुक , Vashishta वसिष्ठ and others. Kaulachaar कौलाचार is another mode, and Mishra is combination of both. The main difference is that, that the Samayins believe in the sameness of Shiva and Shakti and Kaulas worship only the Shakti. The Samayins believe in rousing the Kundalini and its being worked up in successive stages of Upaasanaa, Tapas and Japa. The Kaulas believe in worship of Mother and leave to Mother, to rouse the Kundalini and are satisfied with their lot, without any restrictions  about material and temporal and temporary enjoyments. The Vaamaachaaris or Waama Maargis are more or less similar to Kaulas.

 

442) Kumaargananaathaambaa कुमारगणनाथाम्बा – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 442

Mother worshipped by Kumaar the deity of war(Mars) and Gananaath , the deity of success. Kumaar psychologically means celibacy. Mother that is attainable  by supremacy over discrimination and determination, and with the perennial reservoir of the most carefully preserved sexual energy. The highest and most efficient energy is the sexual energy, which can be utilized to do the most wonderful work.It is therefor why I have often most emphatically stated “Very little practical work can be done by institutes of selfish, self-contained, unenergetic, motionless, ever anxious, pulled out and child producing people, of wise talk, no leisure, no work and no usefulness.( Page 38, Theory and Principles of Mother’s Lodge.)

Any institute that wants to do solid work shall be required to have quite an appreciable number of unmarried workers , of both sexes. The fright of unmarried life and the social, wicked and suspicious mentality about the unmarried life shall have to be wiped away, as soon as any such institute gains strength.
There can be nothing more foolish than to presume  that it is impossible for a man or a woman, to remain chaste in the unmarried stage. there is nothing more suicidal than succumbing to a life long bondage of married life , for one who has the aspirations and capacities of higher life , of Service , Love and Devotion, simply because there is the fear or even the extremely remote possibility of once-in-life failure in some accursed wick moment, or because there is no provision of  maintenance made by society, or parents or relations  or religious institutes.

When married life becomes selfish to the core , when none is free to consider, watch and serve the general weal and welfare, each married couple lives simply for adding to the poverty of the already half famished populace of a country, unmarried life shall welcome as a boon to the individuals, who are out for Mother’s work and society.

There are dangers, no doubt, of unmarried life as well, but no doubt, unmarried life is a boon to them that are really great and have a higher ambition and goal than that of sense-living and who almost dedicated their life to doing service to humanity.The Founder’s first question to every youngster (thousands of whom have approached him) is, ” Are you married ? ”

Mostly married people seek protection for being saved themselves, with absolutely no possibility of being useful to save others.

In the opinion of the Founder, the salvation if India does not lie in political game-playing or warfare, but in the building of character, for one and all of the nation, through the religious revival in new form with the Mai-istic Life maxims of “Love All, Serve All, Devote yourself to Mother (or Father) with unconditional cheerful self surrender,” sharpening the thirst for higher happiness which once tasted kicks out material happiness, through celibates of both sexes in thousands with their life dedicated to Mother of Humanity, their wide-spread religious education, under the guidance and the supervision of the world-renounced high souls (not diplomatic agitators) and through ample provisions by Religious Institutes for helping the poor and destitute, and through affording protection to the needy, etc.

Those that have been suckled by Mother with Her breasts of nectar ever remain to be children, and as innocent of sexual pleasure as children, as an instance of this, Kumaar or Kaartikeya , who remains celibate, may be quoted.

 

443) Tushtih तुष्टीः – Contentment. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 443

 

444) Pushtih पुष्टीः – Nourishment. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 444

 

445) Matih मतीः – Intelligence, of final Decision. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 445

 

446) Dhritih धृतीः- Fortitude. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 446

447) Shaantih शांतीः – Peace. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 447

Mother is peace itself. Peace or peacefulness is nothing of man’s making, Best balanced brains will get agitated in no time. Hence peace is Mother Herself. Peace is an effect and not a cause.

That which gives peace to a man struggling with the flood of his impurities, illusions and tossing to and fro, as a result of his actions , is something which proceeds from Mother, as Her Grace. This is Shaantikalaa, the art of peacefulness and mainly consists of realising one’s inability to remedy any matters anyway, and renouncing oneself to Her, with unconditional self-surrender to Her Divine Will.
She that quiets down the soul. The disquietude is due to the agitation on account of the mental confusion. Duality is the cause of fear and loss of peacefulness.

 

448) Svastimati स्वस्तीमती -Ever true. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 448

Svasti स्वस्ती, according to the Ratnakosha, means”Benediction, benevolent, holiness and auspiciousness.”

 

449) Kaantih कांतीः- Effulgence, radiated through one’s presence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 449

Names 444, 445 and 446 appear in Sapta-Shati, where a few names are in the order of the different forms, representing different qualities.

The adoration or prostration is thrice , corresponding to the three Energy Mother.

 

450) Nandini नंदिनी –  She that was born with Krishna at Nandaraajaji’s house and was emblematic of the supreme power of Lord Shree Krishna. Nandini may be taken to mean the wonderful miraculous supreme power capable of doing, undoing and wonderfully doing or undoing. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 450

This name may be taken to convey the idea of the Power aspect of 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

 

GOD AS MOTHER : NAMES 431 TO 440

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

Mai
Universal divine Mother Mai

431) ) Mada-shaalini  मदशालिनी – Shining with rapture.

Mada मद  means a kind of bliss.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 431

432) Mada-ghur-nita-rak-taakshi मदघूर्णितरक्ताक्षी – With reddened eyes rolling with rapture. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 432

433) Mada-paatala-gandabhuh मदपाटलगंडभूः -With cheeks blushing with rapture. Paatalaa पाटला , rose colour. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 433

Again, Mada मद  means musk beside, pride or joy on success in enjoyment or rut of elephant. Paatalaa पाटला is a kind of flower.By musk and the said flower, Her cheeks are painted and perfumed.

 

434)  Chandana-drava-digdhaangi चंदनद्रवदिग्धांगी-  Her body is as if besmeared with the sandal paste. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 434

 

435) Chaampeya-kusuma-priyaa चांपेयकुसुमप्रिया -Fond of the Champaka flower.

ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 435

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436) Kushala कुशला – Skillful.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 436

She that is skillful enough to so manage all the circumstances  , viz., the mentality, environments, opportunities, relationships, sympathies,etc.,that the life-boat and the living of those who have surrender themselves to Her goes on sailing safe , without much discomfort, misery,fear, sorrow, oscillations, etc. She that carries on the life-boat of Her devotees. She manages the Yoga and Kshema, the attainment of and preservation of everything that goes to make one happy, tranquil and progressive.

Jai Mai Jay Markand Mai
Universal Divine Mother Mai

437) Komalaakaaraa कोमलाकारा- Of graceful appearance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 437

438) Kurukullaa कुरूकुल्ला – She that is situated in the tank of the Shree Chakra, in the space between walls of Chit and Ahamkaar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 438

 

439) Kuleshvari कुलेश्वरी- She is the ruler of the family of the triad of Brahma, Vishnu and Mahesh.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 439

 

440) Kula-kundaalayaa कुलकुण्डालया -Residing in the central-most cavity of the most important centre of Mulaadhaara.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 440

 

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 421 TO 430

LALITHA SAHASRANAMAM  ललिता सहस्रनाम   MAI SAHASRANAMAM माई सहस्रनाम

12834668_548946021951177_1794565349_n

421) Vyaahritih व्याह्रतीः – Utterance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 421

Mother is so named because She appears before Her devotees, on hearing the utterance of Her name. Vyaahritih literally may be taken to mean, a calling.
422) Sandhyaa संध्या – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 422

Sandhyaa means junction, as also meditation and is meant for developing the idea of the non-separate-ness of ourselves,as from one another, all of us being dependent for our very being and very condition of being living, on Mother, who resides in Chaitanya in the sun. Sandhyaa is meditation (Dhyaa) ,wholly(San), on Her. Sandhyaaa means the Deity who is to be worshipped at the twilights.

She that is witness of action and repeatedly reminds the devotee, of the imperceptible reduction of his future life for achieving evolution, is the giver of everything that Her devotees demand, is Sandhyaa. Mythologically Sandhyaa is the mind born daughter of Brahmaa. ” Born from his mind. She is the victorious deity of twilights.”

Sandhyaa contains mainly the exercise of Praanaayaam or scientific breathing at an hour, when the atmosphere is specially suited for meditation and is pure and is meant to purify nerves. It has always been associated with yoga and health, as a daily exercise for Brahmins, at twilights, to have a better control over mind and body.

 

423)  Dvija-vrinda-nishevitaa द्विजवृंदनिषेविता – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 423

She that is entered into, by hosts of purified and perfected souls and birds. Dvija means souls and birds. As birds fatigued with flight, fold their wings and enter their nests, so are tired jivas return to Her and freed from desires and dreamings. Similarly, human beings after the day’s fatigue rest in Her lap and confidence. A fortunate few, after having done all that they can , come to the conclusion and realisation, that there is no happiness, except in Her Lotus Feet.

 

424) Tatva-asanaa तत्वासना – She that is the basis of all eternal varieties. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 424
425) Tat तत् – That. She that is all that is outside “Thee”. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 425

 

426) Tvam त्वम –Thou. She to whom Thou art indebted for whatever Thou conceivest as “Thou”, “Thy” or “Thine”.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 426

427) Ayi अयि – Oh.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 427

This word is used in singular number “Thou”, in the emotion of endearment. Mother alone is addressed as “Thou,” amongst elders to be respected, as She is the eternal Mother of all. “Thou” showing absence of cold enforced respectfulness and flow of love. Ayi also means “Oh, fortunate one”.

 

428) Pancha-koshaantara-sthitaa पंचकोशांतरस्थिता – Residing in the five sheaths. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 428

Corresponding to our bodies there are five sheaths. These Koshas are called Annamaya, Praanamaya, Manomaya, Vijnaanamaya and Aanandamaya. Each is involved in the preceding one. Of this five, the innermost last is the Aanandamaya and with that, Mother is identified.She is the witness and controller of these sheaths.

 

429) Nissim-mahimaa निस्सीममहिमा – Of immeasurable Greatness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 429

 

430) Nitya-yau-vanaa नित्ययौवना –With renewing youthfulness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 430

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 411 TO 420

LALITHA SAHASRANAMAM ललिता सहस्रनाम    MAI SAHASRANAMAM  माई सहस्रनाम

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

411) Shishteshtaa शिष्टेष्टा – This path is most desirable for them that are educated and disciplined. Shishtas शिष्ट  are they who are righteous and who always control their limbs, eyes,speech and whole body and mind, thoughts and desires, etc.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 411
Shishtaas शिष्ट are educated men who can understand and the working, who can decide further course for themselves with help and advice of Guru and the Grace of Mother, and who can introspect and watch the whole progressive procedure.

 

412) Shishta-poojitaa शिष्टपूजिता  –  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 412

Shishta शिष्ट means disciplined and righteous. Shishtas are those who always perfectly control their limbs, eyes, speech,whole body, mind, desires, thoughts, and actions.Those who are desirous of achieving and maintaining this control, worship and propitiate Her.

 

413) Aprameyaa अप्रमेया – Unknowable. Everything about Her including Her mysterious ways of saving and perfecting and granting salvation, etc., is unknowable.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 413

 

414) Svaprakaashaa स्वप्रकाशा – Self-illuminated.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 414

She is known or seen only by Her own desire , and not by any other cause or compulsion.
415) Manovaachaamagocharaa मनोवाचामगोचरा- Beyond mind and speech.ललिता सहस्रनाम क्रमांक 415
In Vishnu Puraan, it is stated,”I bow down to the Supreme Ishvari, Who transcends speech and mind.”

Sometimes it is said, that the mind turns always fully vanquished, and convinced of the impossibility of comprehending Mother, and again sometimes it is stated that by mind alone, She should be and will be perceived. This contradiction is explained and by adding the qualifying words “Not purified” and “purified by Her Grace”, respectively to the word “mind”.
416) Chitshaktih चिच्छक्तिः – The power that removes Avidya अविद्या ignorance and grants right and righteous consciousness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 416

 

417) Chetanaarupaa चेतनारूपा  – In the form of consciousness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 417
Shakti is Chaitanya itself.Devotees meditate upon that primeval Vidya, which is in the form of Chaitanya of all, and which guides their senses.

 

418) Jadashaktih जडशक्तिः – She is the energy of the inanimate creation and inanimate things. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 418

Thus both Chaitanya चैतन्य  and Jada जड , sentient and insentient, is She.

An object is and becomes what it is by its own energy. Every object even though inanimate has its own energy and is able to exert a certain influence and produce a certain effect or change.

The energy is generally dependent on and borrowed from the Chaitanya Shakti in close proximity. As an instance, a mirror has the power of enhancing the practice of concentration through  inanimate.

 

419) Jadaatmikaa जडात्मिका – She that is the soul of the objective world. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 419

She is insentient Mother as well.

420) Gaayatri गायत्री – Protector of the singer of Her glory.

The popular name Gaayatri is that of Mantra consisting of twenty-four syllables. The Gaayatri Mantra of Mother is known to few, and its simple repetition, without the requirement of so many other suffixing and prefixing and distracting rituals, burns all sins to ashes. It is Aadyaayai Paramashvaryai Dheemahi Tannah Maai Prachodayaat . We recognise the Finalmost Mother alone, we meditate on Her, as the supreme Master of the universe and pray that She may pull us to Herself. This is Hindu Mother’s Aaddyaa Gaayatri- For Mai Gaayatri of Universal Mai-ism, please refer to pathanam.

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 401 TO 410

 

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

401)Vividhaakaaraa विविधाकारा – Of varied multifold forms. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 401

She is formless because She is Supreme, while She is many-formed because of Her activity. Though She is of the nature of Para Brahma, ( Finalmost mother ), She is also the agent of all action and activity (Active Mother ).

The difference between the above two names, is that one refers to innumerable varieties of the same kind, and other to the innumerable kinds, even contradictory and yet there is no incongruency as stated in the next name.

402) Vidyaavidyaarupini विद्याविद्यारूपिणी-  In the form of knowledge and ignorance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 402

“One who knows both knowledge and ignorance, crosses over death, by knowing and eliminating ignorance and attains immortality, by attaining and achieving fruits of knowledge.”

One must have both negative and positive knowledge and resort to both types of corresponding remedies. The two kinds of knowledge are, one about self-realization and the other about how the delusions and obstructions arise.

Vidyaa and Avidyaa are two forms of Mother, by one men are freed , by the other they are bound.

Mother has three forms, Bhraanti भ्रांती, Vidyaa विद्या and Paraaपरा . The confused knowledge of different objects almost of a delusive nature, is called Bhraanti भ्रांती.

Knowledge concerning self and Brahman without ambiguity, are called Vidyaa विद्या and Paraa परा respectively.

 

403) Mahaa-kaamesha-nayan-kumuda-aalhaada-kaumudi  महाकमेशनयनकुमुदाल्हादकौमुदी – And She becomes moonlight which gladdens the Kumuda flower pair of the eyes of the devotee. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 403

 

404) Bhakta-haarda-tama-bheda-bhaanumad-bhaanu-santatih

भक्तहार्दतमोभेदभानुमद्भानुसंततिः – Mother is the sunbeam which drives out the darkness of ignorance from the hearts of Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 404

 

405)Shivadooti शिवदूती – She, whose messenger was Shiva.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 405
When the Devas (deities) were oppressed by Shumbha and Nishumbha demons, they prayed to Mother, and Mother appearing on the scene , gave a graceful opportunity to the demons , to save themselves, through a message which She forwarded to them, through Mahaadeva or Shiva or Mahesha . Shivadooti is also the name of a Nityaa

 

406) Shivaaraadhyaaशिवाराध्या -Worshipped by Shiva. The Brahma Puraan says :”Even Shiva by worshipping Whom, by meditation, by the power of Yoga or union with Whom, becomes the Lord of all Siddhis and becomes half-female.”ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 406

 

407) Shivamurti शिवमूर्ति -ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 407

408)   शिवंकरी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 408

409) Shivapriyaa शिवप्रिया -ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 409

410) Shivaparaa शिवपरा  – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 410

In the form of Shiva. There is no separateness of Shiva and Shakti. “He is Shakti Himself and is never separated from Her.” Beloved of Shiva and Beyond Shiva because the position of Shiva depends on Shakti.

 

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

AUTHOR :MAI SWARUP MAI MARKAND 

MAI NIWAS, SARASWATI ROAD END, SANTACRUZ WEST, MUMBAI 400054 INDIA

 

 

GOD AS MOTHER : NAMES 391 TO 400

LALITHA SAHASRANAMAM ललिता सहस्रनाम   MAI SAHASRANAMAM माई सहस्रनाम

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

391) Nitya-shodashikaa-roopaa नित्यशोडषिकारूपा – In the form of sixteen eternal deities. These are fifteen from Kaameshvari to Chitraa and 16th Tripurasundari. For names please see Khadga-Maalaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 391

392) Shreekanthaardhasharirini श्रीकण्ठार्धशरीरिणी  – Possessing the body of Shreekantha. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 392

While the ocean was being churned, all the best things came out, and last came poison, which began to destroy the universe. Shiva then came forth to control it, and swallowed up all poison, and hence Shiva’s throat became blue. Mahesvari forms that half body of that Mahesha or Shiva. The worldly meaning may also be noted that She is a true wife who shares the full miseries in all conditions and all circumstances.

393)  Prabhaavati प्रभावती – Luminous. She is so, being with luminaries of so many deities, Siddhis, Sun, Moon, Fire etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 393
394)  Prabhaa-roopa प्रभारूपा – In the form of brightness. The possessor is also the quality itself.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 394

395) Prasidhaa प्रसिध्दा – Celebrated. ललिता सहस्रनाम स्तोत्र,  नाम क्रमांक 395
Known to all in the shape of their “I”. Many deny the existence of God and dedication of anything to God. However, if God means “I” as it is under the Mother’s Ideal, every one not only owns but asserts the existence of Mother and dedicates and desires to dedicate the whole Universe to Her.

396) Parameshvari परमेश्वरी – Supreme Ruler. ललिता सहस्रनाम स्तो., नाम क्रमांक 396

397) Mulaprakritih मूलप्रकृति -Primary cause. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 397

There are five elements from ether to to earth, and each is called the Prakriti ( origin ) of the succeeding one; the origin of ether is Mother and so She is called Mula-Prakriti. Prakriti is cause and Vikriti is effect. ” There is one Mother of the Universe , who has no origin; hence She is called Mulaprakriti.

” The earth, the basis of all, becomes dissolved into water, water is absorbed by fire, fire is absorbed into air,  air into ether, this into the unmanifested (Avyakta), and Avyakta into Mother.” So She is called Mulaprakriti.

398) Avyakta अव्यक्ता – Unimanifest. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 398

Avyakta is the collective form of the three qualities of Sattva, Rajas and Tamas.

399 ) Vyaktaavyaktarupini व्यक्ताव्यक्तरूपिणी – In the form of manifested and unmanifested or individual or collective existence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 399

Vyakta, is naturally subject to modifications unlike Avyakta.

Vyakta is perishable. Avyakta is imperishable. Taking Vyktaa to mean the first manifestation, it is Supreme Egoism.

Vyakta, Avyakta and Vyaktaavyakta are three conceptions of Mother for each of the three processes, viz., those of worship, devotion and meditation and they are generally based on above meanings, if you worship Mother in the universe around,which is Vyakta form, you get happiness. On the other hand, if you worship Mother as the eternal Finalmost Mother, which is the Avyakta form, you get salvation.  If you worship Mother both ways. i.e., at times with form and with attributes and at times without form and without attributes, you get both, i.e. happiness and salvation.
She is manifested ( Vyakta ) to and in those devotees, whose deeds have been ripened and is not manifested (Avyakta), to and in those who have remained themselves bound by the noose of Maayaa and She is Vyaktaavyakta to and in them who have known the whole science of evolution and their own situation and desired the attainment of the finalmost stage, but have not attend it.
On the same lines, Vyakta meditation is the meditation of one’s worshippable in the limited and experienced form. Avyakta meditation is focusing on the conception of the universal form and Vyaktaavyakta meditation is the happy combination of concentration on the form delimited to be fully within practicability, but vested with limitlessness and infinity. Krishna as Yashodaa’s son is Vyakta, Krishna is Vaasudeva is Avyakta and Krishna as Raadhaa’s Beloved is Vyaktaavyakta.

400) Vyaapini  व्यापिनी- All pervading. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 400

She is called all-pervading, because She assumes all the different forms of the creations.

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 381 TO 390

LALITHA (LALITA) SAHASRANAMA MAI SAHASRANAMA

381) Rahoyaaga-krama-araadhyaa रहोयागक्रमाराध्या – Worshipped with several sacrifices by devotees to give them the ecstasy by union of their soul and Mother in the shape of the Kundalini in the highest Sahasraara-Chakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 381
Salvation is not for him who confers himself to the scriptural words alone , but for the man with firm vows who has ceased from worldly pursuits, who never injures any one and who rejoices in the meditation of  self with Mother and who always enjoys the ecstasy of union with Divine Mother as above described.

382) Rahastarpana-tarpitaa रहस्ततर्पणतर्पिता – Gratified by the secret and mental oblations. ललिता सहस्रनाम स्तोत्रनाम क्रमांक 382

The devotee should sacrifice himself to Mother in the fire of consciousness with all his knowledge or ignorance, righteousness or unrighteousness and sinlessness or sinfulness, heaven and hell and the ownership from the lump of clay to the whole dominion of the deities.

In a word Mother is pleased when one hands over the whole charge of one’s self as one is and when nothing  remains as secret and kept concealed  by the devotee from Mother.

This is the secret of Mother worship. There should be no idea of alienship or separateness.  Hand Yourself to Her wholly.
Duryodhan दुर्योधन  approached his mother who was powerful and chaste Sati for blessing so that he might not be defeated or killed. Gaandhaari गांधारी told him that she would pray to God and the moment she opened her eyes from the state of divine communion, whatever portion of his body her eyes would fall on would be immortalised. Duryodhan दुर्योधन deluded as a result of the diplomatic advice  of Krishna कृष्ण  wore a flower chaddifearing least it would be indecent if he were to appear in naked form his mother. When Gaandhaari गांधारी opened her eyes she wrathfully shouted out “You fool, you have been deceived”. In  the war he was killed, being hurt in the part that was concealed under the flower-wear.


You have to approach Mother as you are and hand yourself over.

 383) Sadyah-prasaadini  सद्यःप्रसादिनी  – Granting Grace immediately and unfailingly. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 383

384) Vishva-saakshini विश्वसाक्षिणी  – She sees and supervises all and everything. ललिता सहस्रनाम स्तो., नाम क्रमांक 384

 

385) Saakshivarjitaa साक्षीविवर्जिता – Herself unwitnessed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 385

She is not seen by anyone while She sees everyone and everything. There is no witness to the One who is the witness of all things. Says one devotee,” There is a mountain behind a straw and none sees the mountain “.

386) Shadanga-devataa-yuktaa षडंगदेवतायुक्ता -Accompanied by the deities of the six limbs.See Khadga-Maalaa खड्गमाला . Theses are heart, head, tuft of hair,, eyes, armours and weapons. She is accompanied by the energies of these six limbs.

Or She is accompanied by the sixth Shaktis of omniscience, contentment, wisdom, independence,unfadingness and infiniteness. Some describe main Shaktis of Mother to be four – Shaanti शांती (Peace), Vidyaa विद्या(Knowledge), Pratishthaa प्रतिष्ठा (fixity, constancy) and Nivritti निवृत्ती (restraint).
387) Shaadgunya-pari-pooritaa षाडगुण्यपरिपूरिता -Further She is the conferrer, on Her devotees, of Prosperity (Aishvarya एैश्वर्य), Righteousness (Dharmaधर्म), Fame (Kirtiकिर्ती ),Wealth(Shree श्री), Wisdom (Jnana ज्ञान ) and Dispassion (Vairaagya वैराग्य ). ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 387

She is deluged by devotees with prayers of six factors, viz., Salutation (Namaskaar नमस्कार ), Paraakrama पराक्रम (Narrating Her exploits), Vibhuti विभूति  (Rehearsing Her glory), Ashish अशिश (Asking blessings), Siddhantokti सिध्दान्तोक्ती (Thanksgiving for whatever has been achieved through Her Grace ), and Praathanaa  प्रार्थना (Prayer for general welfare or specific relief).

388) Nityaklinnaa नित्यक्लिन्ना – Ever compassionate.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 388

389) Nirupamaa निरूपमा  – Without a second worthy of being compared or spoken to as a simile even by the most meagre similitude. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 389

(390)  Chidekarasarupini  चिदेकरसरूपिणी – The one ocean of all intelligence brought to a homogeneity.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 364
The idea is this. Consider a lake in which all people put in good and bad things. The lake as a whole, malarious or of decease-removing property, is equally effective to all. Any man who  does a good action or thinks a good thought adds to the permanent lake, and She is the master of all the workings in this lake, and of the universal homogeneous influence of this lake.

 

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 : 371 TO 380

LALITHA (LALITA) SAHASRANAMAM  ललिता सहस्रनाम MAI SAHASRANAMA माई सहस्रनाम

371) Vaikhari वैखरी –  Finally spoken form of speech. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 371

There are different stages of sound and speeches.

Though there are four kinds of speech, superficial-minded men do not know  the existence and do not understand the working of the first three.

Thus, if one uses an expression as “He speaks from lip, tongue, throat or navel, it is not a meaningless jargon.” Speaking through lip and tongue is most physical, that through throat is mental, that through the heart is emotional and that through the navel is causal. An outflow of love is sometimes stated to proceed from the navel. Speaking through eyes, is not only communicative  as through the tongue but is actuated with the desire of convincing.

It is the energy of the desire of the communication, that turns itself into the energy of speech. Some speak little and yet convey much. Some speak nothing and yet strike a much stronger hammer, than the vocal speech itself.

The fact is Vaikhari is not only the speech, and the lesser evolved forms are often more intense and more pregnant with energy. This explains how the heart speaks and the eyes speak more than intensely than tongue.

Intense prater is often speechless and intense love is similarly speechless. Speechless repetition of Mother’s Sacred name is, for the same reason, more effective than speechful.

372) Bhakta-maana-sahansikaa भक्तमानसहंसिका – She that beholds or regards Her devotees as playmates with Herself as a She-swan. There is a similar word, viz., Muni-maanasa-hansikaa.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 372
The subtle difference of the Bhakta भक्त and Muni मुनी or Yogi योगी ( as I make it ) may please be noted.The Muni of Yogi begins by withdrawing all senses from their usual objects of pleasure and silences them to help his mind to concentrate on Mother. Mother is perceived and Bliss is experienced. In the case of the devotee he does not deprive the senses of their pleasures but so trains them as to be feeling pleasure in the objects of innocent pleasures connected with Mother alone. The Muni succeeds by controlling the senses and engaging the mind. The devotee succeeds by substituting and sublimating the tastes.

The Muni closes doors against the universe  and enjoys the secret company of Mother. The devotee keeps the doors wide open but trains the senses to a higher happiness. Jnanin knows Her, the Yogi sees Her, the devotee touches Her and Karma Nishtha open an account with Her.

To the Muni, his mind is like the purest and most quite and crystallised water lake and in the midst of that lake the Muni sees the Mother as the most cheerful She-Swan. In the case of the Muni the purity and control is of the highest type. He is however on the bank and as a distant onlooker and enjoyer.
In the case of the devotee, it is all like the preparation of a country school boy. Nothing is achieved systematically and by a settled process or procedure. His strong points are love and sacrifice for Mother. Bhakta is with Her though as humblest, and fully knowing the  two planes of himself and Mother. He however is co-player.

Maana means protection. Mother extends the protection and attention and relation as a Sa-hamsikaa सहंसिका as the compassionate She-Swan. In a word Bhakta is a play-mate to Mother. The enjoyment is mutual and not one-sided. She feels for him. She teases him. She feels for him and harasses him. She bends him double. She sportively even prostrates to him. She deceives him.She makes an appearance as if She is deceived by him. She frightens him. She shows as if She is afraid of him and so on. In one word She sports with him.

373) Kameshvara-praana-naadi  कामेश्वरप्राणनाडी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 373

The vital current of  the devotee during that absorbed condition. She is the protector of the devotee during the Laya condition just as even when the devotee falls unconscious on a main busy traffic road like Khar in Bombay (Mumbai). When the devotee sees face to face his unworthiness or inability to return the gratitude  for whatever Mother has done for him, he asks Mother,” Say Mother, should I live or die.Dost Thou tolerate my living ? ” ” This ungrateful living is unbearable to me. I wipe out my existence. “. He is then in a such condition that only Mother has been protecting him then. Mother raises and restore him. These are very dangerous moments and whether the devotee lives or dies is a question. So Mother is then the vital current.

The name suggests the meaning that the devotee in this condition is known only by the fact that the pulse is throbbing.

374) Kritajnaa कृतज्ञा – Witness and judge of actions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 374
“Under Her supreme command the Sun,the  Moon, the God of death, Time and the five elements watch and witness every good and bad actions, thought and desire of all beings”.

Kritajnaa  कृतज्ञा  may also be taken to mean knower i.e., the Rewarder

of every smallest good thought, feeling and action.
375) Kaam-poojitaa कामपूजिता – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 375

Worshipped by Kaama, the deity of cupidity and sexual pleasure and happiness; or She that is worshipped in Kaama Rupa, i.e., the portion in the human body, near the place of happiness, i.e., Mulaadhaara Chakra. In the human body, Mother is supposed to have been mainly centred at four points figuratively named as under :

  1. Kaama Rupa Peetha near Mulaadhaara Chakra or place of enjoyment. 2. Odyaana Peetha near the navel, i.e. near Manipura Chakra 3. Purnagiri Peetha near theheart, i.e., near Anaahata Chakra. 4.Jaalandhar Peetha near the throat, i/e., near Vishhuddhi Chakra

376) Shringaara-rasa-sam-purnaa श्रृंगाररससम्पूर्णा – Filled with the essence of love. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 376

377) Jayaa जया – Allied to Jayini. Ever giving victory.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 377

 

It need not be stated that so many names of Mother have different interpretations, to suit different fields of love, devotion, religious philosophy, Yoga , etc. Shringaara Rasa is another name of Anaahat centre and in the field of yoga, this name means “She that fully remains in that centre.”

378) Jaalandhara-sthitaa जालन्धरस्थिता -Residing in throat. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 378
379) Oddyaana-pitha-nilayaa ओड्याणपीठनिलया  – Residing in navel. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 379
Next we turn within, i.e., inside our body.

In the body Mother is to be worshipped as residing in four places as under :-

1] Kaama-rupa-pitha-nilayaa as residing near the place of organ.

2] Oddyaana-pitha-nilayaa  , as residing in the navel.

3] Purnagiri-pitha-nilayaa , as residing in heart.

4] Jaalandhara-sthita-nilayaa, as residing in the throat.
Next we conceive of Mother as worshippable in different forms at different centers in our body already previously referred to.

 

380) Bindu-mandala-vaasini बिन्दुमण्डलवासिनी – Residing in the centre of the central point of the aforesaid triangle.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 380

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 361 TO 370

LALITHA (LALITA) SAHASRANAMAM ललिता सहस्रनाम

MAI SAHASRANAMA माई सहस्रनाम

                                              1919108_1654439104845293_4793607801759099239_nDIVINE MOTHER MAI

361) Tamopahaa तमोपहा – Remover of darkness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 361

Tamas तमस means ignorance. They that worship ignorance enter blind darkness. Darkness and ignorance mean death. Primarily Tamas तमस manifests itself in two ways , (1) not knowing the right thing and knowing truth as untruth and untruth as truth (2) Deadness, inertia, aversion or any change or activity.

Under deadness comes absence of control over senses and false contentment known as Ashakti आसक्ती or Tushti तुष्टी respectively. Tushti तुष्टी  is also a kind of Tamas, and some of its varieties are” All your exertions towards raising religiosity are simply wasteful. Time is unsuitable. God himself does not like. It is the wish of God that in Kaliyuga कलीयुग (iron age) religious work can not bear fruit.”
Under the other head of Tamas comes ignorance, inversion and abuse, the dynamic force being egotism and selfishness. The abuse of God Grace to obtain Siddhis सिध्दी and utilise them to one’s fame and easy attainment of  all comforts, pleasures and sources of merry-making is the most degenerative abuse. In the case of ignorance the man has no knowledge but in the case of inversion he knows facts and yet acts in the opposite manner.Incapacity and weakness is one thing, over-activity and oppressiveness is another thing and between the two is indecision and oscillation and hypocrisy, etc.

362) Chiti चिति – Intelligence, Wisdom.ललिता सहस्रनाम स्तोत्र नमा क्रमांक 362

Wisdom as opposed to Avidyaa अविद्या  and intelligence as opposed to dull-mindedness.

 

363) Tatpada-lakshyaarthaa तत्पदलक्ष्यार्था -She is what is secondarily meant by ” Tat ” तत् .ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 363

364) Chidekarasarupini  चिदेकरसरूपिणी – The one ocean of all intelligence brought to a homogeneity.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 364
The idea is this. Consider a lake in which all people put in good and bad things. The lake as a whole, malarious or of decease-removing property, is equally effective to all. Any man who does a good action or thinks a good thought adds to the permanent lake, and She is the master of all the workings in this lake, and of the universal homogeneous influence of this lake.

 

365)Svaatmaananda-lavibhuta-brahmaadyaananda-santatih  स्वात्मानन्दलवीभूतब्रह्माद्यानन्दसंततिः – The totality of the bliss of Brahmaa and others , is but a minute portion of Her own bliss. The Bliss that is enjoyed and the bliss that the devotee is blessed with. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 365

The bliss of Indra इन्द्र and others is but a drop in he ocean, in comparison with the Bliss of Mother. Other spiritual beings live on a mere part of this bliss, either imaginary or shadowy. Most of the worldly beings live on the merely the imagination of this bliss in worldly objects, thoughts and pursuits, where as some blessed few get to live on the shadow or reflection of this bliss.

 

366) Paraa परा – Causal and unmanifest form of speech.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 366

367) Pratyak-chiti-roopaa प्रत्यक्चितिरूपा   Inner consciousness of all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 367
368) ) Pashyanti पश्यन्ती – Manifest form of speech. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 368

369) Paradevataa परदेवता – She is the supreme deity.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 369

 

370)) Madhyamaa मध्यमा –  Preparatory form of speech. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 370

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 351 TO 360

LALITHA (LALITA) SAHASRANAMAM  MAI SAHASRANAMA

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351) Vaamakeshi वामकेशी – Having beautiful hair.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 351

Sometimes this word is made to be interpreted as the Mother of Vaamaks वामक, i.e.,followers of Vaama वाम  Maarga मार्ग . Or both the words Vaamakeshi वामकेशी and Kapardini कपर्दिनी are interpreted to mean wife of Shiva शिवwho is called Kapardi कपर्दी and Vaamakeshvar वामकेश्वर . Enough has been said about it.

 

352) Vahnimandalavaasini वह्निमण्डलवासिनी- Residing in the circle of fire. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 352
Vahni-vaasini is the name of one of the sixteen Nityaas.

Vahnimandalaa lies in the Mulaadhaara Chakra. Vahni means three.She resides in the three circles of the moon, the sun and the fire in the Sahasraar, Anaahat and Mulaadhaar Chakras.

 

353) Bhaktimat-kalpa-latikaa भक्तिमतकल्पलतिका -The Kalpa creeper of the devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 353
The Kalpa creeper yields everything desired.

It also means :- She that makes Her imperfect devotees perfect. Or She, that multiplies Her devotees and spreads them and their fame amongst many. She gladdens even Her imperfect devotees by the gift of all devotion. Shakti Rahasya states,” He who worships Bhavaani irregularly or with imperfect devotion, in the next birth becomes possessed of regular and perfect devotion.

 

354) Pashupaash-vimochini पशुपाशविमोचिनी -Releasing the ignorant from bondage. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 354
Pashus ( lit. animals )  are those who simply eat, drink and enjoy themselves and who are devoid of the conviction and devoid of the knowledge about Mother’s existence, about the psychic Law of Desire, thought and action, or the Law of action and reaction, about immortality of the soul and about what leads to liberation, etc. Pashu also means Jiva in contrast to Pashu-pati which means Shiva, who is the liberator. Hence the pashus are those who are devoid of wisdom. They who have no sense to understand past, present or future, their own nature or the working of others and the universe in their true colors.
Paasha (Bondage): The inherent blindness, incapacity to rise above the uncontrollable thirst and hunger of one who thinks of eating, drinking and making merry only. Pashu is one who is tied down with Paasha ( noose ).
Paasha also means dice and the ” Pashupaashavimochini ” may be taken to mean “ She that relieves Her devotees from miseries, ” whenever they play foolishly in dice game of worldliness and entangle themselves.

 

355) Samhritaa-shesha-paashandaa संह्रताशेषपाषण्डा – Destroyer of all hypocrites, i.e., who are hostile to true religiosity and righteousness. Here She considers why the aspirant approaches Her ? Is he hypocrite ? ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 355

 

356) Sadaachaara-pravartikaa सदाचारप्रवर्तिका – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 356

While Mother has been simply described as the the giver of the results of good and bad actions, She has not been fully described. She is not merely dispensing out justice but more than that, without the erroneously supposed indifferences to the running of the universe, She is all seeing that the whole universe and individuals are finally going towards “good” . That is the main policy of the Mai Government of the universe.

If the working principal behind all arrangements is to be stated, it is what Mother wants every soul to realise after varied experiences, that nothing can make the individual happy except returning with self-surrender to Her.
If evil predominates, She sends forth great saints preachers, founders and Message bearers. For them, that are incorrigible by softer means of the said type, there are shocking remedies as well, such as wars, epidemics, floods ,earthquakes, volcanoes etc.Universal sins are dealt with universally, national ones nationally, social and individual ones individually.
It would be stunting the natural  growth of a child, not to allow it even to stumble, but the final protection is there. Mother is Sadaachaara-pravartikaa also in the sense, that in most cases whenever you are inclined to do evil, your conscience warns you.

 

357)Taapatrayaagni-samtapta-samaahlaadaana-chandrikaa

तापत्रयाग्निसंतप्तसमाल्हादानचन्द्रिका

She is the moon-light delighting those burnt by the triple fires of misery. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 357
The triple fires are as under:-

(1) due to visible causes of this world, including other persons, beings, causes, and elements (Bhautik);
(2) due to the Law of action and reaction(Karma) and the dispensation by the deities in charge of justice and maintenance of equilibrium and regulators of the main incidents of one’s life(Diavik);
(3) impurity, sinfulness, ignorance, perverted intellect, etc., of the soul, by itself (Atmik);
Physical causes remaining the same, the miseries gets multiplied or reduced according as the stage which each soul has attained, and according as what one really is.

A Mai-ist should Concentrate his attention most on the point of what he is, subordinating the Considerations of what he has and what he does, to that of what he really is.

 

358) Taruni तरूणी Ever young. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 358

None will be tired of Her, and She is not tired of so much worry of the devotees, and the work of conducting the universe. Her play with devotees is above the influence of Time, insipidity, fatigue, tiresomeness or monotony.

 

359) Taapasaaraadhyaa तापसाराध्या – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 359

Worshipped by ascetics or souls suffering from actual    calamities or burning in the triple fire of worldliness. Another meaning is that She is the only worshippable in the midst of the miseries of the world. Taapa means miseries  or fires, mainly stated to be three, as explained elsewhere. Saara means essence and Dhyaa means meditation.

 

360) Tanu-madhyaa तनुमध्या -Slender waisted. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 360

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

 

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GOD AS MOTHER NAMES 341 TO 350

LALITHA (LALITA) SAHASRANAMA MAI SAHASRANAMA

341) Kshettraswarupaa क्षेत्रस्वरूपा – With matter as Her body.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 341
While going through this name, one should seriously think how body limits the soul, which is so often led by the requirements of the body. Body has a certain power over the soul.

One of the greatest subject of thought, is how to bring about the best and correct understanding about the relation and rhythm, between the body and the soul.
342) Kshetreshi क्षेत्रेशी – The ruler of matter. ललिता सहस्रनाम स्तोत्र, नामक्रमांक 342
343) Kshetra-kshetrajna-paalini क्षेत्रक्षेत्रज्ञपालिनी – The protector of matter and of the knower of matter. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 343

Kshetra means the matter or the field and Kshetrajna is the knower thereof, i.e., the soul (jiva). This body is called Kshetra, and on who resides therein is called Kshetrajna.

344) Kshaya-vriddhi-vinirmuktaa क्षयवृध्दिविनिर्मुक्ता – Free from decay and growth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 344

345 ) Kshetrapaal-samarchitaa क्षेत्रपालसमर्चिता – Worshipped by Kshetrapaal, the protector of the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 345

It is explained in Hindu Mythology that Kaali, one of the aspects of Mother as the fighter on battle-field killed a demon, but there after the fire of  Her wrath was not appeased. Seeing the consternation of the world , Shiva in order to appease Her anger assumed the form of crying infant. She suckled the child who drank up the fire of anger along with the breast milk. This child which is that incarnation of Shiva, is called Kshetrapaala. Kshetra is also the place where Mother is worshipped. In places where Mother is worshipped, Mother’s invisible devotees remain present. Being so very anxious to maintain the continuance of worship and sacredness of the place, they actually pray to Mother for the continuance of the prayer holding and sacredness of the place and practice.

 

346) Vijayaa विजया – Making Her devotees ever victorious. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 346
Mother that gives success in all undertakings , to those who propitiate Her on tenth of  Bright Fortnight of Aashwin Month,  after great propitiation of Her, during the first nine days from 1st to 9th.

Vijayaa is the deity and Vijayaa Dashmi (Dasheraa) is the day of Victory for Mother’s devotees.It is a sacred festival day for Hindus and is connected with success of Rama after Mother worship and that of Paandavas of Mahaabhaarat and so on. All Hindu kings observe the day with great splendour and display, and on the said festival day, people worship their weapons, and means of power and maintenance, swords, horses, even motor cars etc. The day falls somewhere near about October.
347) Vimalaa विमला –  Unsullid. Pure in midst of all impurities.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 347

348) Vandyaa वंद्या  – Adorable.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 348

349) Vandaaru-jana-vatsalaa वन्दारूजनवत्सला -Fond of Her worshippers in the relation of their being Her children, as Mother. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 349
350) Vaagavaadini  वाग्वादिनी- The speaker of the word. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 350
She resides as speech in the mouth of Her devotees, and She is the origin of all words and their phonetic powers.

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

God as Mother Names 331 to 340

LALITHA ( LALITA ) SAHASRANAMA  MAI SAHASRANAMA

331) Vardaa वरदा – Granting boons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 331

Mother’s hand is ever uplifted hand. She is the giver of the boons to all Devas, Daityaas and Devotees. As known to all, the hand is the instrument and emblem of giving.

Mother’s Devotees have stated, “Mother, Thou alone an exception. Other deities raise their hands only when they desire to confer gifts, achievements, protection and demands. Thy one hand is ever raised. The order of happening in the case of Thy Devotees is not first  their propitiating Thee and thereafter Thy permitting to them ask the boon and then Thy granting the boon. That ceremonious part is not there because Thou art Mother. Thou findest unnaturalness in all that procedure as Mother. Thou consirderest that process to be a silly one as if Thou wert unable to know what Thy devotees stand in need of. What mostly happens is that Thou removest the cause of sorrow , pain and misery before they demand.”
In Gujerat there is a well known paradoxical saying , ” Mother does not see the face of anyone hungry,”. The explanation is , that  as soon as the hungry person thinks of going to Mother, one get’s one’s food through someone. Similarly here too,asking and granting of the boon is dispensed with. What other deities do by hands, that is done automatically by resorting Mother’s Lotus Feet.

 

332) Vaama-nayanaa वाम नयना  –Crooked-eyed. Or giving crooked and misleading proof. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 332

There is a subtle meaning as well. To those who try to please Her mechanically by worship, Yoga, etc. She gives boons as Varadaa in the straight-forward way. But for them that are Her lovers, She makes appearance, as if She is angry and so arranges that the world may think that Mother is wrathful to him. In reality, She is loving him the most. She is simply testing him and deluding others about Her love to him. Even in matter of the earthly love this is so very common. How crooked than must be the dealings in Divine Love(?) This crookedness is blessings in disguise. It saves the devotee against the envious and wicked souls of the world, and against his own internal enemies, trying to get hold over him. It increases the pangs of love and creates for him  a claim, A cause and an occasion for love fight with one’s Beloved Mother.
An indescribable joy is experienced by the lover, on being slightly ill treated by the beloved and by the beloved while slightly ill treating the lover. That ill treatment is quite against the heart. The pleasure is experienced in the thought , ” The lover loves me not a bit less, although I so ill treat”.
There is the greatest joy in the idea , I am indispensable to my lover. My devotee will die after me “.To test and also to enjoy this pleasure, Mother  sometimes seemingly acts most cruelly. When all other worldly thoughts and desires except those that pertain to the loving and being loved disappear, the contest between the lover and the beloved begins. ” To love ” is higher than “to be loved “, because of the disinterestedness of love and preparedness for any sacrifice by the lover  for the beloved. The contest is for being the lover and making higher sacrifice with great self surrender.
For the sake of my devotional readers, I do not mind narrating my personal experience. After I began to love Mother turning from Power to love, my house built over with my lifelong savings collapsed in 1927 during Gujerat floods. I did not leave Her. And when I began to love Mother on my conception being raised from Hindu Maataaji to Maai of the whole humanity thinking of Her , day and night in 1931, I had been almost lunatic. Still I did not leave Her. When I decided to render more useful service in 1937, my wife turned lunatic and  had to be in the Yerawada Mental hospital. And yet I am dead certain ” I love Mother and Mother loves me , and most passionately”.
It should not be misunderstood, that worship and devotion to Mother results in having to be in calamities. Just the reverse. There are two classes of devotees.Mother is Bhukti- Mukti pradaayini; Giver of the highest enjoyment, and highest beatitude and what is described here is applicable to only fewest exceptions. none should have the wrong notion of calamities befalling a worshiper or a devotee. I write this , because I have found it necessary from practical facts.
From Bombay (Mumbai) for the same railway fare you can go to Poona [Pune] (Enjoyment-centre) or Nasik  (Renunciation centre). It is for you to demand the ticket for the same fare.But once you are in the Nasik train, you can not have the Bhor Ghat natural scenery on the Poona route, as well.  This subtle point has already been previously explained. There is a descending half and descending half, of the whole evolution circle. In reality both paths lead to happiness. One is the path of securing outer happiness, and the other, of inner happiness.You have to pay the price for both. Inner happiness is  extremely dear and price to paid is extremely heavy.

The purchaser of an elephant has to see himself impoverished , to the extent of an amount, which would maintain a family perpetually; but the purchaser’s joy on one elephant ride amply counter-balances the price paid. The only thing, is that one should not over-estimate one’s purchasing power.
In practical life, some worshippers have  miraculous agreeability and windfall, where as other worshippers can barely make the family-living run.The difference lies in the route of the ticket you have purchased. You cannot be , at your fancy, jumping from one train to the other. Of course , when you are a twenty four hours servant of the Railway Company, you can be in any train, but by that time your natural craving would for Deolali :- The sportive Goddess Mother.

The Railway Station just previous to Nashik (Self-extinction) is Deolali ( Attainment of the Grace of the Sportive Mother).

The enjoyment route leads you to Kirkee and Poona (Pune). ” Do it indeed”, and “Repeatedly”, respectively. There is no end to the cycles of births and deaths, striving and toiling, enjoying and suffering.

There is still subtler point and I continue the train illustration, to explain Bhukti-Mukti-Pradaayini . There is a uniqueness in the benefit derived from Mother Worship. Under Mother’s Refuge, you have the freedom and enjoyment, without fear and with protection , as the baby near the window in a train, that is permitted to enjoy the breeze and sight-seeing, and yet is strongly caught from behind by the Mother, lest the baby may over topple. It has my repeated observation during train travels. The baby with the father has either to forego the breeze and sight-seeing or should take care of itself. If the baby obstinately desires  the parental protection as also the enjoyment, it would be soon quietened down with a slap. Father is justice. He would not permit both. Mother is Love and Mercy. Please note that in case where  a father protects and permits, the father is only playing the part of the Mother.

Misleading proofs are :-

 Such happenings as above-narrated try to mislead the devotee if he is kachchaa कच्चा (immature). If he is a pukkaa पक्का (mature) , others are made to  be mislead about him. When my wife turned lunatic ( Mother bless her. By Her Grace she has returned home, to save me in the eyes of worldly people, from a certain dishonour.) Kachchaa devotees of Mother left Mother.

There is a very tender emotion and answer whenever devotees fail in tests” I have failed in the test but Thou, Oh Mother. hast failed- in the bounty of Thy Grace , as well. If I had had enough of Grace , I would not have failed in Thy  test.”

The idea of “misleading-ful viewing” is that those who do not secure Her Grace, get deluded with misleading proofs, as a result of wrongly viewing matters, which also proceedes from Her, during a certain stage of evolution, when that is necessary for further experience.

Vaama-Nayanaa also means looking at Her Beloved child through side glances. None should know that, not even the Beloved child. There is a pleasure in the hide and seek, and in the temporary crookedness in Love-Game.

333) Vaarunimadavivhalaa वारूणीमदविव्हला – Perturbed by intoxicating liquor.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 333

This name and similar others are quoted by some followers of Hindu Mother, as justification for drinking. In Sapta Shati there is a mention of Mother saying to the demon,”Roar and thunder, you fool, so long as I have not drunk wine.”

There are other interpretations that can be given to such references. In this particular name , Vaaruni वारूणी means belonging to the regions of Varuna वरूण , i.e., referring to Adishesha आदिशेष, the thousand hooded  serpent, who supports the world.

Avihvalaa अविव्हला means undisturbed. The name means “She by whose Grace and Devotion, the Adishesha is not fatigued although crushed with the weight of the sinful world and responsibility of holding it intact, and remaining fully equi-minded.

334) Vishvaadhikaa विश्वााधिका- Transcending the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 334

She is beyond universe. This name removes misunderstanding of those who think that God is only imaginary name for all things of universe put together known as “nature”. This name is an eye opener for them who do not go beyond “Mother Nature”.
335) Veda-vedyaa वेदवेद्या – Veda means four. “Known by the practice of four life maxims Love, Service, Devotion and Self-surrender which are the gates to the Chintaamani palace of Mother.” Chintaamani चिंतामणी is a gem, which the power of conferring whatever is desired, as soon as thought of having a particular desire fulfilled, arises. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 335

 

336) Vindhyachalvaasini विन्ध्याचलनिवासिनी – Residing in the midst of mountain.(Similar to above). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 336

Considering the geographical situation of Himalaya हिमालय  and Vindhya विंध्य, we may take the two Vaasinis वासिनी (Residents of), to mean highest head energy and highest heart energy. This view gets support, because Vindhyavaasini is again described as Nanda- Gopa-Grihe-Jaataa नंदगोपगृहजाता . Born in the house of Nanda, i.e., the energy of Blessed Lord Krishna, who was the master of the hearts of the whole universe.

337) Vidhaatri विधात्री-  The ordainer of one’s fate. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 337

It is stated, on the sixth day after a child is born, this Vidhaatri settles up the main issues of the life  and living of the child.What befalls everyone is outside one’s control is, what is ordained by Vidhaatri. The above function is Her function, as a routine one , but Mother is prayed as Vidhaatri, because She often makes exceptions and exempts Her devotees from routine operations of the Karmik Law, whenever She desires.

338) Vedajanani वेदजननी-Mother of the Vedas.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 338

Mother of all scriptures of all religions. This name establishes the superiority of Love of God to the most profound knowledge of the sacred lore. Vedas, the fountain of universal Divine Knowledge, have come to exsistance, as a breathing by Her. Individual divine knowledge arises as a result of the waking up and hissing of Mother, in the shape of Kundalini the serpentine power, residing in each individual body.

Tukaaram when greatly harassed  by Pandits said, “You know Vedas but I have caught the Lotus Feet of the Father of Vedas.” Similarly Mother is described here as Mother of Vedaas, the shower-er of divine and spiritual knowledge, on universes and individuals.

339) Vishnumaayaa विष्णुमाया – All-pervading love. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 339

Vishnu means all pervading unlimited by place, time and law of causation, etc. and Maayaa means love. It is in the field of Maayaa, delusion and love, that seeming obsurdities have a place.

Mother is the donor of the power of diplomacy and delusion conferred on Vishnu to enable him to conduct and protect the universe. This is an instance glorifying Her name Varadaa, the boon-giver. The most efficient and the most wonderful power that  subjects and conquers everything and everyone is Vishnu’s. And it is by way of boon of Her giving. Ishitva (supremacy) and Vashitva (subjugation) are Vishnu’s powers or Vaishnavi powers of holding supremacy after subjugation..

In a worldly way, success is achieved by four powers known as Shama शम (conciliatory, co-operative and persuasive power), Daana दान (purchasing power and power of temptations through promised or actual returns),Bheda भेद (powers of dissuading, misinterpreting secret working, planning, plotting and cheating etc.) and Danda दण्ड (power of force and might).

340) Vilaasini विलासिनी –Playful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 340

Playing with Her powers of concealing the truth, and showing untruth as truth and truth as untruth. Vilaasa विलास primarily means extension. Vilaasa therefore means such  acts, gestures, projection and development by speeches and tricks, as intensify Love.

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER NAMES 321 TO 330

LALITHA (LALITA) SAHASRANAMA  MAI SAHASRANAMA

321) Kaamyaa काम्या – The Desideratum.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 321

Those who desire liberation and find that they are not sufficiently suited to follow the other routine paths of evolution , desire to approach God as Mother, whose Grace alone , is powerful enough to do the rest.

322) Kaama-kalaa-rupaa कामकलारूपा- In the form of Kaama Kalaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 322

Kaama काम  means desire and Kalaa कला means the art. Mother is in the form of the desire, as also the art which leads to the fructification of the  desire, as also the result of the union of the desire and the art of fulfilling the same. On personification, Kaama काम  means Shiva शिव  and Kaali  काली means Shakti शक्ती . Mother is the union of Shiva शिव  and Shakti शक्ती  or to be more explicit Mother is the Mother of Shiva a in whose heart is Shakti and Shakti in whose heart is Shiva.

It is interesting to think about the qualities and actions of the pairs, Brahma ब्रह्म and maayaa माया , Love and Power, Spirit and matter, knowledge and desire, Shiva and Shakti, man and woman, inaction and action, etc. There union is bliss. that bliss is felt, if the union is by unification, i.e., if after separation.

There are subtleties within subtleties, and the parts they play are wonderful. They have opposite qualities at times, at times exactly similar qualities , at times they exchange these qualities. All play of the Two Inseparables, and again the conception of Two about the One, the knowledge of the Reality and delusion caused by notions of unreality, are the subtle plays. Both plays are Kaama-Kalaa-Vilaasa. One play is in delusion and the other in full understanding of the Reality.
The whole universe with its funny working is Vilaasa विलास, the play of Mother, well versed in art of making people run mad after desires, and again making them completely proof against any desires on disintegration of  these desires.
Mother is the desire, the kindler of the desire, the desirer, the desired, the art of fulfilling the desire, the fulfiller of the desire and finally the proofness against desire.
On the plane of love between man and woman, it is Mother that has gifted woman with the art of kindling the desire, fulfilling the same, and finally bringing up the stage of being fed of the experiences, as a result of entertaining the desire. Woman to man is a miniature of the play of Mother to Her beloved souls, although much inferior and full of ignorance on the part of both man and woman, and of a different kind, and of a different consciousness and with a different object in view, in a word, the play of the deluded or desire-driven.

323) Kadamba-kusuma-priyaa  कादंबकुसुमप्रिया – Fond of Kadamba flowers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 323

324) Kalyaani कल्याणी-Beneficent. Showering permanent and  eternal final welfare. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  324

Just as the cow is nourished during the day with the repeated chewing of the tender grass, so the devotee is nourished by repetition of Mother’s name and remembrance.

Permanent nourishment is Kalyaan कल्याण  and that one begins to have as soon as he comes in contact with Mother’s devotees.

325) Jagatikandaa जगतीकंदा – Seed of the world.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 325

326) Karunaa-rasa-saagaraa करूणारससागरा- Ocean of the waters of compassion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 326
327) Kalaavati कलावती –  Full of tricks. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 327

This is when She attracts and plays with Her devotees. She uses a hundred tricks while playing with Her devotees, befooling them, sometimes raising to skies, sometimes treating them during the play, and for the purpose of play alone, as worst as dust and so on.

328)  Kalaalaapaa कलालापा – She whose most ordinary conversation is tricky and bewitching and whose speech is enslaving and who has innumerable arts of deceiving and infatuating. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 328

329) Kaantaa कांता- Beautiful ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 329

Devotees feel more of hilarity with Her than with with the youngest most beautiful playmates.

Having described Mother as an ocean, any reader or follower may say, “Oh, it is all serenity. Let us be known as, and let us acknowledge ourselves as unfit. Devotion is alright for them who have no desire and all serenity. Surely a man can not have as much hilarity in the company of Mother, as in the company of a beloved ?
To this the reply is that She is more beautiful and more romantic   than what the most beautiful and most romantic beloved can be. Mother is so very full of loving heart and romance , that youngest devotees also forget their sexual pleasures and pass all their time in the company of the Mother, considering themselves most happy. Similarly if a devotee’s heart is overflowing with pure and sincere love, people, even though young do flock round him, and feel extreme pain to leave him.

330) Kaadambari-priyaa कादंबरीप्रिया  -Fond of romance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 330

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 311 TO 320

LALITHA [ LALITA ] SAHASRANAMAM MAI SAHASRANAMAM 

311) Rasyaa रस्या – She who is to be tasted. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 311

The only joy source which once tasted will enslave you for ever, and therefore to be tasted again and again.The remembrance of taste never disappears or dims. By experience, self-denial and wisdom, one refrains from pleasures, but the desire for worldly pleasures remains latent and buried. These become extinct, only when higher joys of divine love are tasted.

312) Ratna-kinkini-mekhalaa रणत्किंकिणीमेखला – Having a girdle of tinkling bells. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 312

Tinkling is infatuating.

When that is heard, ordinary mortals fall in swoon with unbearable and overpowering joy, whereas greatest Yogis like Shiva शिव wonder, on finding that their state of full bliss is broken, being surprised with the experience, that a still higher joy does exist. Theses then run maddened with the desire of hearing that tinkling again and again.

312) Ranat-kinkini-mekhalaa रणत्किंकिणिमेखला -She that causes infatuation through the melodious sound of the tinkling bells of Her girdle.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 312

313) Ramaa रमा  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 313 

Mother becomes the Ramaa रमा, the Lakshmi लक्ष्मी, creating passion for getting and amassing the wealth. The Scriptures say,” She appears like a dancer in the forms of Lakshmi, the giver of wealth.” She Herself dances less but makes others dance to the extent and in varieties, both beyond imagination.
314) Raakendu-vadanaa राकेन्दुवदना With the face like the full moon.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 314
315) Ratirupaa रतिरूपा – In the form of Belovedness or having the irresistible force of belovedness or in the condition of loving Her devotees or being loved by them.ललिता सहस्रनाम स्तोत्र, नाम 315

316) Ratipriyaa रतिप्रिया – Beloved of Rati. Fond of loving and being loved.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 316 

317) Rakshaakari रक्षाकरी  -Protector. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 317

She that protects Her devotees from miseries, temptations, sins etc. Rakshaa रक्षा  also means ashes, She that reduces the sins of Her devotees to ashes.

318) Raakshasaghni राक्षसघ्नी  – Killer of Raakkshasaas.ललिता सहस्रना स्तोत्र, नाम क्रमांक 318

The difference between a Daitya दैत्य  and a Raakshasa राक्षस is a subtle one. A Daitya or a Raakshsa is one of undivine tendency, but Daitya is so , not out of ignorance of higher knowledge and occult practices, but out of a hereditary revenge to the Deities, or out of  passion of personal aggrandisment. In fact, Daityas often did much more severe and hard penance than the Devas. Even the art of Sanjivani संजीवनी  or life-restoring was known to them. The difference between Deities and Demons can be well expressed by opposite pairs of softness and hardness, moderation and extremity. God in the long run and self in the long run. Mythologically , Demons and Deities are children of the same father but different mothers, viz., Diti दिती and Aditi अदिती . They are the manifestations of the same force , but put to contrary uses and spent in contradictory fields of thought, desire and action. Raakshasa is only a species with inherent nature which is just the reverse of godly and divine nature.

319) Raamaa रामा- Woman. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 319

It is not that Mother always likes to manifest Herself as the most beautiful lovely woman. She sometimes assumes the form of even an old hag.

In the Hindu scriptures, there is a description of Dhumaavati धुमावती, one of the aspects of Mother. Deformed, restless,cruel-faced, dirty-clothed, dry, rickety, inauspicious-looking, with a winnow in hand , poverty-stricken, widow-like, with the crow as Her pet bird, etc.

Naturally there are few devotees, who accept this form for their worship, but those who do, are favoured most speedily with the fulfilment of their desires.

True devotees delight to serve any woman, in whatever form, however ugly, poor, crooked, criminal and sinful. All women to him are different forms in different bodies of Mother.

 If women are pleased or displeased, deities also are pleased or displeased. If they are pleased, the family prospers. the country, in which women are respected and protected and taken care of, prospers. However, woman should not mean one’s wife, nor should that respect or help be an outcome of selfishness, slavery, lust or illicit love.

320) Ramanlamtaa रमणलम्पटा – She, that makes one entirely shameless in the matter of securing and enjoying whatever gives him enjoy-ability and opens out the field for his joy. As stated before, this name explains an aspect as the name Bhogini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 320

GOD AS MOTHER : NAMES 301 TO 310

LALITHA (LALITA) SAHASRANAMAM  MAI SAHASRANAMA

301) Hrimkaari ह्रींकारी  -The syllable Hrim. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 301

Hrim means shame and kaari, doer. One who makes you feel ashamed, of what you are and creates humility.

The Maai Beej Mantra is  ” Aim Hrim Klim Sauhoo. ” and in very simple way means as under. Aim is love and devotion to Mother. Hrim means Her lifting Her devotees to a stage, when he begins to feel ashamed of his ingratitude to Mother, of his ignorance, of his relation and treatment to others, of his views and of his crimes, sins, vices, foibles, incapacities, etc., and further raises him to the still higher plane , where his actions and thoughts are up to his ideal. This Grace of being lifted to that higher plane being there, he has an attractivity, which is represented by Klim. Sauhoo, is the finishing perfecting final Grace, which does the final act of perfecting devotee to the finish on personal appearance and relationship. Aim is Mother. Hrim is Mahaalakshmi, Klim is Mahaakali, and Sauhoo is Mahaadurgaa. By repeating “Aim:, one gets love for and from Mother and disinterested devotion. By “Hrim” he gets all wisdom and knowledge and self-control. By “Klim” he gets attractivity, power of subjugating others to his will and Siddhis and Supernatural powers, etc.”Sauhoo” removes all obstructions, destroy all evils and perfects whatever is imperfect.

302)  Hrimati ह्रींमती – Possessor and giver of “Hrim”.

Hrim means here that discrimnative intellect, which protects you from such acts, thoughts and desires, as you make you feel ashamed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 302

303) Hridyaa ह्रद्या – Abiding in the heart. Acting as hearty friends on terms of equality . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 303

Hridyaa means ‘ She that is in the heart of Her devotees. ‘Hridyaa also means delightful to the heart, there is a delight due to the constant remembrance of Her devotees.

304) Heyopaadeyavarjitaa  हेयोपादेयवर्जिता -She has nothing to reject or to accept. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 304
Because She has no fear and no hope.Because She is above the influence of anything , and because She is not imperfect. She is not busy with perfecting Herself. Because none and nothing is attractive or repulsive to Her.Scriptural obligations and prohibitions , except those relating to fundamental universal truths, are not indispensable to one , who has received Mother’s Grace.

 

305) Raajaraajaarchitaa राजराजेश्वरी – Worshipped by kings of kings, as Manu.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 305

 

306) Raajni राज्ञी – The supreme queen.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 306

 

307) Ramyaa रम्या -The beautiful one. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 307
308) Raajiva-lochanaa राजीवलोचना -With eyes like those of deer.

Raajiva राजीव means, “deer, fish, lotus.” ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 308
309) Ranjani रंजनी -Delighting. The name refers to the idea of the mental joy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 309
310) Ramani रमणी- Gladdener. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 310

The name gives the idea of joy by playing,laughing, and rejoicing

in company.

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTEHR : NAMES 291 TO 300

LALITHA [LALITA ]  SAHASRANAMAM  MAI SAHASRANAMA 

291) Purushaartha-pradaa पुरूषार्थप्रदा  –Granting the returns of the efforts of men, who propitiate Her.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 291
Those who worship the Supreme Shakti, whether properly or improperly, are certainly not in Samsara संसार (worldworms) and are sure to be liberated in a miraculously short period, on being dragged through most dizzy downfalls after most enviable enthronements, repeatedly.

Purushaarthaas are four in number, being Dharma धर्म, Artha अर्थ , Kaama काम  and Moksha मोक्ष . These respectively mean righteousness and religion, property and means for making religious progress, fulfilment of legitimate desires and liberation or salvation.

 

 292) Poorna पूर्णा  – Perfectioner. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 292
 Zero and infinity are juxta-positional.The Laya लय , the absorption results in Mother showering Her Grace to perfect the devotee. She makes him perfect.When you prostrate full and it appears certain that you are unable to get up by yourself, then Mother raises you Herself. When the streak of even polluted water becomes so small as to be invisible and loses itself in the Ganges, that streak become Ganges. So long as  certain house refuse thrown on the road has some form it is refuse thrown on the road but when it becomes formless then it becomes the road itself.

 

 293)Bhogini भोगिनी – She that creates  a desire for enjoyment.

ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 293

 

294) Bhuvaneshvari  भुवनेश्वरी – Ruler of the universe. ललिता सहस्रनातम स्तोत्र, नाम क्रमांक 294

This is one of the ten aspects of Mother known as Dasha Mahaa Vidyaas दश महाविद्या , that are worshipped for different goals. The sound or Beeja Mantra बीजमन्त्र  or the seed letter for Her being appeased, is Hrim ह्रीं

 

295) Ambikaa अम्बिका- The Mother. This Mother is not the Finalmost Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 295
Motherly aspect which has a larger portion of Ichchha Shakti इच्छाशक्ती , with just necessary portion of Jnana Sahkti  ज्ञानशक्ती   and of Kriyaa Shakti क्रीयाशक्ती , is known as Ambikaa अंबिका .

As already explained, prisons are also of king’s making. Similarly  Ambikaa ( beside perfection ) also means deceit, sleep and night. Prisons are there as also guest houses. The whole thing depends on the class of book, in which you are with the Royal Majesty. 

The devotee has however not only the right to the guest house but to the palace itself. For them that approach God as mother, not simply the guest house or the palace , but even the harem ever open.

Night is the great Shakti, and the day is Shiva.One of the agencies of Shakti is Maayaa माया. She is the great deceiver. Another agency ruling the world is sleep. Night creates darkness and destroys the day, and is consumer of the life of the beings in the world.

That sleep has enshrouded even Vishnu. When Brahmaa was assailed by two demons, he sought the help of Vishnu, but Vishnu could not get up being under the influence of sleep. He than prayed Mother to remove Vishnu’s sleep. One has said,” I praise the divine sleep of Vishnu, of unequalled power, the ruler of the Universe , the supporter of the world, and the cause of the preservation  and destruction.”

 

 

296)) Anaadi-nidhanaa अनादिनिधना-Having neither beginning  nor end.Or,whose devotees reach the stage of no births and no deaths. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 296

 

297) Haribrahmendrasevitaa हरिब्रह्मेन्द्रसेविता – Served by Hari, Brahma and Indra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 297
This name is to convey the fact, that those who have known the three deities, without reference to their worship of Mother, have not known what perfection is and to convey, that one should not expect the final perfection from any other deity, except Mother.
One devotee says,”Oh, Parama Shivaa, why should I be a beggar and beg from Vishnu, Brahamaa, Shiva, Indra and other beggars who possess dominion given by Thee ?

 

298) Naaraayani नारायणी – The first abode of humanity. She is not the finalmost Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 298

Naaraayana नारायण  means Vishnu or Shiva; the wife of Shiva or sister of Vishnu is called Naaraayani. There is a saying, “Adoration to Shiva, the husband of Naaraayani.” Mother’s devotees should not get confused at the references made about relationships. Be it any relation, wife or sister or Mother, it should not be taken to mean anything except oneness. Literally Naaraayani नारायणी  means She whose first abode is water or She that is the first abode of man.

 

299) Naadaroopaa नादरूपा  – In the form of Sound (in the ether).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 299

 

 

 300) Naamarupavivarjitaa नामरूपविवर्जिता – Transcending name and form.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 300

There are five qualities of the universe, which appear inextricably intertwined in the knot of spirit and matter.These are analysed by great men, are known as ‘existence, knowledge, bliss, name and form.’

Everything  Asti अस्ति (exists), Bhaati भाती (shines, lives), Priya प्रिय (creates and need joy), Naam नाम (has a name) and Rupa रूप  (has a form).

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

 

 

 

 

 

 

GOD AS MOTHER : NAMES 281 TO 290

LALITHA [ LALITA ] SAHASRANAMAM  MAI SAHASRANAMA 

281) Unmesha-nimishotpanna-vipinna-bhuvanaa-valih  उन्मेषनिमिषोत्पन्नविपन्नभुवनावली –

The series of worlds appear and disappear with the opening and shutting of Her eyes. Worlds include mental universes of the devotees also. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 281


Since the eyes of Mother never close, the expression “opening and shutting,” refers to the influence of the destiny of beings, at Her mere wish.” “ By Her mere wish the whole universe appears and disappears.” ” The creation of the supreme is simply the expression of Her wish.” ” The universe consisting of the seer, the seen and the seeing, with all its parts, existed in Mother before She thought of creation. At the manifestation of the universe at Mother’s own will, Her eyes open  and at the destruction of he universe at Her own will, Her eyes shut. “ 

 

282) Sahasra-shirsha-vadanaa सहस्रशीर्षवदना -Thousand-headed and thousand-faced. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 282

Mother gives Her devotee, the power of thinking and viewing subjects and objects from thousands of angles of vision and expressing his experience in unlimited ways.

This expression means that the devotees of Mother should have universal outlook.Thousand means unlimited. Mother’s devotees must love all, serve all and not bury themselves into a narrow fold.

 

283) Sahasra-akshi सहस्राक्षी –  Thousand eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 283

Mother looks at Her devotees, with unlimited energy  of seeing them and with unlimitedly charitable constructiveness in the matter of seeing their differences and deficiencies. 
284) Sahasra-paad   सहस्रपाद -Thousand footed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 284

Mother runs to the succor of Her devotees by thousand legs.

285) Aabrahma-kita-janani आब्रह्मकीटजननी – Mother of all from Brahma to worm.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 285

Brahmaa means the gross form of humanity taken collectively. Kita means the small insect, which lives on the spider’s thread. The idea is She is the mother of most enlightened and most philanthropic , and of the highest form of life, as also the most ignorant, harmful and lowest form of life.

 

 286) Varnaashrama-vidhaayini वर्णाश्रमविधायिनी – Establisher of castes and orders.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 286

The relation of the nature of human being, and the community he belongs to, and the family in which he is born, and the relation of the outlook, inclination and mentality, during the different life stages of the living period, are of Her making.

 

287) Nijaajnaa-rupa-nigamaa निजाज्ञारूपनिगमा- ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 287

Whose commands are explained in scriptures. Scriptures are collection of truths which gives insight into the finalmost object to be attained and the means and the practical directions for the attainment of the finalmost Beatitude and oneness with Mother.

 

 288) Punyaapunya-phalapradaa पुण्यापुण्यफलप्रदा – Giver of the fruits of meritorious and unmeritorious actions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 288
The respective results of bad and good actions are to be experienced in several fields. Viz.,1) of pains and pleasures; 2) of ignorance and enlightenment; 3) of disagreeable and agreeable environments;  4) of unrighteousness or righteousness; 5) of repulsiveness and attractivity, etc.some here and some in hell or heaven, hereafter.
A very vexing question is, whether a man is a free being or a bound one.

Does he act according to the dictates of his own will and conscience, or that of Mother ? If he acts under the prompting of Mother’s will, why should be held responsible , and suffer for good or bad actions ? Does not happiness of some and miseries of some, lead to an imputation of partiality and mercilessness on the part of Mother ?
The way out of this paradox is this. Do not mix up the two theories. First begin with “You are Master of your own fortune,” “Righteousness and unrighteousness depend on the doer.” “You suffer for what you have done now or before”. During this stage of yourself being the master, when you hear in this country of talks of all shades and opinions, that God does everything, understand it in this sense. “Everyone is able to do what he does, subject to the undoing or prohibition by higher authorities.” Under the same electric light, one is stealing valuables from a safe and other is taking out of purse, for handing it over to a charitable institute Secretary. The thief has succeeded in taking out money and  the donor has taken out the purse, both acts being indebted to the electric light. The thief has a serpent bite , and the donor sees before him his son rushing out with a revolver to finish him, if he is going to make him a beggar.
Both are free to act in the manner they like and yet there are some higher powers as well. The man does possess his free will, but it is within certain limits and again subject to circumstances , over which he has little control.


After realisation of the fact, that results are subject to higher control, the next stage for an aspirant should be “Whatever defective , undesirable and undeserved things are done, are done  by me; and whatever good is done by me is due to the promptings of the Mother. “


The third stage is “Whatever I do, good or bad, all that I do as prompted by Mother. “


If one has arrived at the third stage by actually wading through varied experiences , by the time he reaches that stage , all evil tendencies and passion have subsided, or even vanished, and it is impossible for him to think or do evil.

If you have honestly reached this stage, when you believe, that everything is done by you on prompting from the Mother, you soon get suspicious about your own wrong thoughts, desires and actions as Mother cannot prompt you to do evil things. Evil suggestions and decisions cannot be but yours.
Suppose that you have begun developing the idea that you are merely an instrument and that therefore you have left off censorship of your thoughts and actions, and further suppose that still some undesirable actions pass through your hands. In that case , if you are true to your belief, you have no right to question “why” when you suffer. To claim authorship of whatever good passes through your hands and to believe that the promptings of evil actions are from Mother, and to further claim that you should not suffer for them, on the ground that those promptings are from Mother, is simply unreasonable, unjust, foolish and selfish. If your action is of Her own will, your suffering also is of Her Own Will.
Be either wholly Hers, with cheerful and unconditional surrender to Her divine will, without questioning or hold yourself responsible for whatever happens to you. To reach from the latter inferior stage to the former superior  stage ; there is an immediate supreme stage of “All good is Hers, All evil is mine.”
The former belief is that of Sharnagati शरणागती  or Prapatti प्रपत्ती . There you should stop thinking, and be prepared to live enjoy or suffering of Mother’s desires. Say to yourself “Thy will be done.”Even this suffering may have a lofty purpose, which Mother alone knows.” “Mother will do nothing that is not finally for my welfare.” “I am not a true Sharanaagata, if I ask why and even if dissatisfied with my lot. On the top of everything be positive and say” My joy is to see Her Divine Will satisfied, and to lay no claim to any concession, exemption or exception, making or raising a complaint of injustice or mercilessness.”


Man is bound in the larger circle and free in the smaller circle. He is given a certain field, certain capacities and certain latitudes and limitations. To give capacities that are much beyond what is possible for every human being to utilize, would be a waste and often a source of burden, repentance, dissatisfaction and misery. How to utilize those capacities, how far to use them or allow them to rest or waste, is the matter of the free will of the man.


What playing cards you get, is a matter beyond your control, and yet if you are a good or a bad player, you often win or lose within certain limits.

 

Given the same circumstances, it is up to the man, to ascend higher or to descend lower. In that sense he is free. In the sense however strongly he may will, it is impossible for him to go beyond certain limitations, he is bound.


It is just like two sons leaving home with the equal amount of capital, but one returning with rich and the other a pauper. 


With the same body, means and intellect, you can be busy with worshipping or breaking a idol. You cannot do either if light or body fails and yet neither the light nor the body is responsible for your worshipping or breaking the idol.

“What you have” is Hers. “How you use is yours”. If you use well, you will be given better “have”s

 

289) Shruti-simantaa-sinduri-krit-paadaabja-dhulikaa श्रुतिसीमन्तसिन्दूरीकृतपादाब्जधूलिका – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 289

She, the dust of whose Lotus feet forms the vermilion dust, spread on the different path-ways, formed by different partings of hair in the heads , of the deities representing different Shrutis and Smrutis  i.e. parts of Vedas.
This means that Scriptures-deities use the dust of Mother’s Lotus Feet, to serve as vermilion in the different hair-partings. What is conveyed is, that Scriptures personified as deities, not only hold Mother as Saviour but they cling to the Mother’s Lotus Feet, and place their dust on their heads , most reverentially and worship-fully. Scriptures also are incapable of expressing Her directly and describe Her by negation”Not this, Not that” etc.

The negation can be poetically described thus : A prince who ascended the throne, decided to find out his mother, who was reported to have escaped and remained incognito, to avoid danger from enemy. Possible mothers were being introduced to the prince and he went on saying “not this, not that” till finally, at once there was a dead silence. There was ceasing of even such words, “not this” or “not that”. Outside people concluded that the prince had found his mother.

 

290) Sakalaagama-sandoha-shukti-samputa-mauktikaa 

सकलागमसंदोहशुक्तिसंपुटमौक्तिका – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 290

Mother’s nose-ring pearl is enclosed, well preserved, in the shell of the collection of the various scriptures of different religions. Sakalaagama सकलागम means  all scriptures, not of the Hindus alone.All scriptures, with all their highest efforts to try to fathom the nature and truths about the Mother, have been successful enough, just to be able to describe  not Her nature, not even Her body, but simply the pearl of an ornament of Hers. That ornament is also not one, that is in contact with any of Her limbs, but the pearl of a nose -ring.

“Mother ! Everything that all religions have to teach and everything  that all the great men of past of all nations have to give ; both put together, goes to form only the first Furlong Formula , to the way-fairer on the long long infinite way to Thee, I have never come to Thee,  tracing my way, Thyself has lifted me  away to Thy mysterious mansion.”

I refuse to learn, but from Thee. Lead, Thou lift, Thou shed Thy Grace, Thy Will, Thou make me follow, Thou, make Thy wicked son to lie, in Thy Lotus Feet. 

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

AUTHOR : MAI SWARUP MAI MARKAND 

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