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. 

 

 

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 

 

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 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

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 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 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

 

GOD AS MOTHER : NAMES 261 TO 270

LALITHA [ LALITA  ] SAHASRANAMAM ललिता सहस्रनाम    MAI SAHASRANAMA माई सहस्रनाम 

 

261) Praajnaatmikaa प्राज्ञात्मिका In the collective form of all jivas in the sleeping state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 261

After the description of the five states of jivas who are controlled by Avidyaa, five functions of the Supreme Power are described as under.

 

262)  Turyaa तुर्या  – State of ecstasy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 262

She that manages the Turya तुर्या  state. Turaya is the state in which the experience called Shuddhavidya शुध्दविद्या , which is the result of discrimination of these (lower ) three states, is acquired and enjoyed.

Though there are different states,. viz., waking, dreaming , and sleeping, real enjoyment only exists only in the fourth one. Jiva जीव  in this state is above the notion of the lower three bodies and is stated to have merged in the great causal body.It is the ecstasy in the fourth state, which dripping therefrom and permeating the other three states, animates them and confers enjoyability thereon. In the Turyaa तुर्या  state the static knowledge experience and the working of the thinking, feeling and acting (all accumulating to an extinction of the notion of body,etc.) and the enjoyment of bliss, are all of the highest order.

 

263) Sarvaavasthaavivarjitaa सर्वावस्थाविवर्जिता  – Transcending all the states. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 263


This is the fifth state and may be called ” beyond Turyaa तुर्या state.”

 The supreme state which is beyond the Turyaa is only to be attained through a firm hold on the Turyaa. When this stage is once reached by a jiva, his physical life by its living itself,  becomes a religious observance. His conversation is itself, then, the japa and his dealing with anyone in any manner acts as an elucidation of the knowledge of Self. It is these souls who have reached this stage that have the power of transforming others , even without any upadesh (उपदेश) , on their merely remaining in their atmosphere. In their presence a man is changed and sublimated and his doubts are dispelled without any explanation whatsoever. 
264) Srishtikarti सृष्टिकर्त्री Creator. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 264
265) Brahmarupini ब्रह्मरूपिणी  – In the form of Brahma.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 265
266) Goptri गोप्त्री  Protector. ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 266
267) Govindarupini गोविन्दरूपिणी – In the form of Vishnu विष्णु .ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 267
268) Samhaarini संहारिणी – Destroyer for reconstruction. Samhaara संहार means reducing the universe to atoms or collecting together. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 268 
269) Rudrarupini रूद्ररूपिणी –  In the form of Mahesh महेश or Rudra रुद्र . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 269

 

 

270) Tirodhaanakari  तिरोधानकरीCauser of disappearance. Tirodhaana तिरोधान means complete destruction, i.e., the absorption even of the atoms into Prakriti प्रकृती . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 270

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 251 TO 260

LALITHA SAHASRANAMAM ललितासहस्रनाम      MAI SAHASRANAMA माई सहस्रनाम 

251) Chinmyi चिन्मयी – In the form of consciousness. CHAITANYA, Intelligence or sentience. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 251 

 

 252) Paramaanandaa परमानन्दा- Immeasurably happy.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 252

Mother is Paramaanandaa परमानंदा  because She is the giver of supreme bliss.

 

 253) Vijnaana-ghana-roopini विज्ञानघनरूपिणी – One essence of consciousness or chaitanya. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 253

 

254)Dhyaana-dhyaatru-dhyeya-rupaa  ध्यानध्यातृध्येयरूपा -She is the meditation, meditator and the object of meditation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 254

 

255) Dharma-adharma-vivarjitaa  धर्माधर्मविवर्जिताDevoid of virtue and vice.ललिता सहस्रानाम स्तोत्र, नाम क्रमांक 255 
She is not bound by the limitations of vice and virtue in matter of Herself and Her relations with devotees. Virtues and vices are tendencies, which led to finally permanently desirable and undesirable actions and results.

When She showers Her Grace on a devotee, She first makes Her devotees devoid of vice and virtue, and then that which leads to a desirable result, is taught to him by teachers whom She specially deputes to teach him.

Generally speaking, that conduct which prevails in each country in accordance with tradition, conditions and circumstances, and which is not contrary to the fundamental truths in scriptures, is called Dharma धर्म As per Mother’s Ideal, sacrifice , good conduct, self-control , non-injury, gift and sacred study, etc. is Dharma. 

Dharma धर्म  means upholder, whatever holds you up from going down.

 Dharma  further means duty, i.e., duty to one’s creator, one sisters and brothers, and to the universe, ancestors and posterity, and finally Dharma means one’s nature, and that is suggestive of union with Mother or returning to the finalmost Mother.

 

256) Vishvarupaa विश्वरूपा  Creation. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 256

She that should not be considered as separate from the universe, which is of Her own making. 

You can not get the Grace of Mother and act in any way you like , with the universe. 

 

257) Jaagarini  जागरिणी – She that manages the waking state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 257
She that manages the waking state to dear all, which is the state of being capable of doing external actions through the activity of different faculties and organs of action and knowledge. Jiva जीव  or soul in its waking state is called Jagarit जागृत and acts in the gross body called Vishva विश्व .
258) Svapanti  स्वपन्ती Dreaming state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 258
She that manages the state of Svapna (dream) which is the state of objectifying visions ( which are perceived in the mind ), caused by the perception  of ideas latent in the mind. Jiva in its dreaming state is called Tejas and acts in the subtle body. 

It is a big question, whether the crown of a king in the waking state or the bagging bowl of the same king in the dreaming state, should be called true or Satya सत्य . 

 

259) Taijasaatmikaa तैजसात्मिका – In the collective form of all jivas in the dreaming state.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 259
260)  Suptaa सुप्ता  – State of sleep. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 260

She that manages the state of sleep. Sleep is incapacity of discrimination i.e., the illusion. One says ,” I slept happily. I knew nothing ”  One says this from recollection. Three modifications of Avidyaa अविद्या  are indicated by this expression, viz., ignorance, egoism and happiness. Sound sleep is that state, in which these three exist. Jiva जीव in this state  is called Praajna प्राज्ञ and acts in the causal body.

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 241 TO 250

LALITHA [ LALITA ] SAHASRANAMAM ललिता सहस्रनाम    MAI SAHASRANAMAM माई सहस्रनाम 

241) Chaaru-rupaa  चारूरूपा –Exquisite beauty. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 241

 

242) Chaaru-haasaa चारूहासा With beautiful smile.  “The Moon is Thy sweet smile” Oh Most Gladdening Mother !! ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 242

 

243) Chaaru-chandra-kalaa-dharaa चारूचन्द्रकलाधराPossessing all the different processes of creating and spreading joy, as of the beautiful Crescent Moon. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 243

 

 244) Charaachara-jagannaathaa चराचरजगन्नाथा –  Ruler of the animate and inanimate worlds. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 244

 

 245) Chakra-raaja-nilayaa चक्रराजनिलया – Residing in the highest kind of Chakra चक्र , i.e., Shree Chakra श्री चक्र . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 245

Next we come to Mother as worshipped in the Shree Chakra श्री चक्र. Please see at the end of this book Khadga-Maalaa

खड्ग-माला , which is as it were the description of Shree Chakra श्रीचक्र .

 

 246)  Paarvati पार्वती – The mountain daughter. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 246
 Mother is at times extremely hard-hearted and in that sense, She is the daughter of mountain- a rock, a stone. Paarvati is an ideal of chastity, and She is extremely severe to those devotees of Her, who are loose in their sexual behavior and character though of course She is severe, with a view to give a tremendous moral lift.


No person should therefor be a special devotee of Mother in the Paarvati form, unless he has extremely staunch and firm and perfectly pure in morality. There instances of devotees having turned lunatic, who had no control over their morals and worshipped Mother as Paarvati.


The same idea of exemplary chastity and austere celibacy  is seen in Paarvati’s first son Kaartikeya, If any lady worships or enters  a Kaartikeya temple, it is believed that she would shortly be a widow.


Paarvati is known her Her unbounded anger in cases of breach of breach of chastity, so much so, that she has not desisted from kicking Her own husband Shiva, at the slightest suspicion of a breach of chastity.(Please vide Shloka 86 of Saundarya Lahari).

 

247) Padama-nayanaa पद्मनयना – Lotus eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 247

 

248) Padma-raaga-sama-prabhaa पद्मरागसमप्रभा– Shining like the ruby.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 248

 

249) Panchapretaasanaasinaa पंचप्रेतासनासीना Seated on the seat(formed) of five corpses. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 249

When deprived of their respective  gifts of Shaktis from Mother, the five principal deities are incapable of action and thus deprived of their power, they are like corpses.

The principal deities are Brahma, Vishnu, Rudra, Shiva and Sadaashiva. Their powers enabling them to be what they are, are Vaamaa, Jeshtaa, Raudri, Shiva and Shakti respectively.

The corpses refereed to may also be taken to be Jiva, Prakriti, Buddhi, Ahankaara and Manas. 

Mother is, as it were enjoying rest on the bed sheet of the heart of the devotee, as if She were taking rest after strenuous work of spiritual uplift of the devotees. When She after a little rest for the final Grace shower looks at Her devotee, one devotee as it were becomes five-fold, or five devotees. Two of theses are lost in Her bewitching eyes, one in Her smile and two in Her Lotus Feet. These five devotees are corpses before Mother showers Grace on them by looking, in the sense of being fully devoid of  any energy whatever. They are corpses again, after the spiritual unification with Mother, in the sense of having merged their individuality in Mother. Devotees are corpses just before and after communion with Mother.

 

250) Pancha-brahma-svarupini   पंचब्रह्मस्वरूपिणी –  Of whom the five Brahmans are the five forms.Scriptures says,”The unconditioned Brahma by the play of Maayaa becomes five-conditioned Brahmaas, viz., “Brahmaa, Vishnu, Mahesha, Ishvar and Sadashiv.” Some explain five Brahmas to mean Jiva (soul), Prakriti (inborn nature),Ahankaar (egoism), Manas (mind) and Buddhi (discriminative faculty).  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 250

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 231 TO 240

LALITHA SAHASRANAMAM  ललिता सहस्रनाम    MAI SAHASRANAMA माई सहस्रनाम 

231) Mahaabhairavapoojitaa महाभैरवपूजिता – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 231 

Worshipped by great Bhairava, the deity of exertion. This name is suggestive of the triple activity of Mother, as Bha means Bharana or Creation, Ra means Ramana or protection and Va means Vamana or destruction.

232) Mahaa-taandava-saakshini  महाताण्डवसाक्षिणी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 232
On every faculty, every power , every sinew, every nerve, every drop of blood , every pore and every hair being made perfect, capable of doing the maximum work and being immortalised, what else can there be  but that the devotee dances in the highest ecstasy, being relieved from all pains , sorrows, miseries and the whirlpools of birth and death !! Mother witness the unique dance and Herself gets absorbed in the ecstasy experienced by the devotee.

 233)Mahaa-kaamesha-mahishi महाकामेशमहिषी –  The Queen of Shiva.The word Mahaa is used to distinguish this Shiva from the Shiva of Trinity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 233
Next we consider Mother’s worship as Shakti. Here She is supposed to be a wife of Shiva as per Hindu conception.

It must be very clear born in mind that this is not Maai, the Finalmost Mother.

 

234) Mahaa-tripura-sundari महात्रिपुरसुंदरी – The great Tripura-sundari. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 234

The great ordainer of the three conditions of creation, preservation and dissolution. The implied meaning is “She that will again create, preserve and dissolve.” Mahaa is used to convey the idea of “again and again,” about creating universes after universes.

235) Chatusha-shatyupa-chaaraadhyaa चतुःषष्ट्युपचाराढ्या – She that is worshipped by sixty four different reverential worshipful ceremonial doings. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 235

236) Chatush-shashti-kalaa-mayi चतुःषष्टिकलामयी- ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 236

Possessing the knowledge and art of sixty four sciences. There are several sciences and arts, treating subjects as under:-

The science of Letters, Reading and Writing, different Languages, Religious knowledge, Poetry,Rhetoric, Drama, Magic, the art of Pacifying,Controlling, Attracting, Subjugation and Ruining others, the art of Nullifying the actions and effects of emotion, force, water, sight, fire, weapon, poison, speech and semen etc., the art of Training of animals and men, the art of divination through Astrology, Palmistry, Phrenology, Geography etc, art of Gambling, the science of Gymnasium, Cooking, Snake-charming, Hypnotizing, including deluding and stealing, Alchemy, Singing and dancing, Diagnosing by pulse, the art of valuing Jewelry, the art of Disappearance and Changing Forms, Sizes, Shapes etc.

 

 237) Mahaa-chatush-shashti-koti-yogini-gana-sevitaa महाचतुःषष्टिकोटियोगिनीगणसेविता Served by great sixty four crores of bands of yoginis (energy-deities-attendants). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 237

There are eight principal Divinities, expressed by the name of Ashtamurthi. Each one has eight Shaktis. This makes up sixty four Shaktis and each Shakti has one crore maid servants known as Yoginis.

238) Manuvidyaa मनुविद्या-The Mental evolutionary Path to the  attainment of Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 238
239)) Chandravidyaa चन्द्रविद्या The emotional evolutionary Path of attaining Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 239

240) Chandra-mandala-madhyagaa चारूमंडलमध्यगा – Residing in the centre of the Moon’s disc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 240

To obtain long life,etc., and marital love with fidelity, respect and sacrifice Mother should be contemplated in the Moon’s disc, especially on Full-moon day.

Shiva is suppose to reside in fire and Shakti in the Moon.

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 211 TO 220

LALITHA SAHASRANAMAM  ललिता सहस्रहनाम    MAI SAHASRANAMAM माई सहस्रनाम 

211) Mrida-priyaa मृडप्रियाBeloved Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 211

Mrida मृड = happiness. Mrida मृड also means persons who predominate in Saattvik सात्विक  nature for the sake of conferring happiness on men. Her greatest joy lies in conferring happiness.

She considers Herself to be beloved Mother of those who are for wishing and carrying happiness to others.

 

212) Mahaarupaa महारूपा ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 212

She has not only multifarious and varied innumerable forms, but most astounding forms as well, which would carry, to anyone, the conviction, that he is not even a grain of dust on the shore of infinity and Eternity.

 She is Raakendu-vadanaa राकेन्दुवदना , Ramaa रामा , Kalaalaapaa कलालापा, Ratirupaa रतिरूपा , Ranat-kinkini-mekhalaa रणतकिंकिणीमेखला , and Ramanalampataa रमणलंपटा .
213) Mahaa-pujyaa महापूज्या –Mighty object of worship.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 213

Mother is also worshipped, by Shiva and other deities, through images of several elements. The most prominent of these elements are: 1) Stone 2) Gold 3) Silver 4) Copper 5) Brass 6) Crystal 7) Gems 8) Pearls 9) Coral 10) Lapis 11) Lazuli 12) Tin 13) Adamant and 14) Iron, etc. Surya ( the God Sun ) worships Mother through the idol, made of gems.

To say that idolatry cannot help an aspirant is as foolish as to say that only idolatry can help. Every name needs a form for the realisation of the object represented by the name. The substance on which that form is projected may be anything. An idol can be either in the physical form of some material element, or in mind or in space outside or in heart or in the brain-stuff, etc. Two forms are however noteworthy; one in lifeless matter at one end and the other in living beings themselves, as in the case of Guru-worship , Shiva-Shakti worship,, Kumaari worship, etc.

 

214) Mahaa-paataka-naashini महापातकनाशिनी – Destroying great sins. ललितासहस्रनाम स्तोत्र, नाम क्रमांक 214

The highest expiation of all sins, whether committed  knowingly or unknowingly, is brought about by the remembrance of the Lotus Feet of the Mother. In the Saubhaagya-ratnaakarसौभाग्यरत्नाकर and other works, in the chapter on expiation, the rules for repeating the Panchadashi पंचदशी mantra, according to the different nature of the sins sought to be expiated, are explained.

In the matter of expiation, the Mai-istic view is this :-

Never waste your energy on brooding over what is done. Be boldly prepared to suffer for the wrongs you have done. As soon as you refuse to resort to the remedy of expiation, you get extremely alert in daily routine (like people with little availability of doctors).Utilize the same energy, time ,money and means that you spend over expiation, towards bettering yourself with determined will.It is doubtful whether the expiation which is usually done through ceremonies and mortifications, becomes finally efficacious.As the last issue it is the mind that is required to be brought to quietude. It is the mind that has to be made strong enough, not to yield to temptations resulting in sins. If mind can to be made reconciled, no expiation ceremony is needed. If the mind after the most expensive laborious and mortifying expiation returns to the same despondency and painful brooding, every sacrifice is wasted.

Don’t worry and don’t go on  calculating your sins and merits. They are bound to be there , so long as there is living and imperfection. They only show where you stand. Forego the rewards of your merits and be prepared for punishments for your sins. Go ahead. Be busy with securing Grace on practising devotion, perfecting self-control, developing your outlook of temporariness of painful and pleasant conditions and circumstances, being more practical and seeing the unreality of imaginary miseries and fears, gaining spiritual wisdom, and evolving your latent  superior faculties and powers.Put your heart and soul, with all means available, to master the art of the safest and speediest running of your mechanism, rather than the art of bringing about most favorable compromises with people, whom you injure on creating repeated accidents.
215) Mahaa-maayaa महामाया – Greater than the goddess of illusion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 215
Maa मा means ‘not’ and yaa या means “which”. Maayaa माया means, “not what appears or as appears.” Maayaa mainly works through two processes ,viz., Avaran अवरण(covering the Truth) and Viksep विक्षेप(perverting the truth). Like a mirage, She shows many aquatic scenes where there is no water, or shows unreal things as real, just as we see an additional unreal moon on pressing our eye corner. Sometimes She does not show the real thing, just as when well is covered with grass. Wine,women,wager(gambling), wealth(ill-gotten) are the best servants and residences of Maayaa. Half truth, hypocrisy, temptation etc. are the means. Maayaa is name given to that working agency, which blinds fold worldly people and makes them pursue their mad pursuits so wildly as to be lost in their own false dreams.And there are some human errors which are so universal, that spiritual man very funnily say, that Maayaa has left none without subjecting them to Herself, be it even temporarily.Funny human nature arising out of ignorance  of truths or inexperience of facts or infatuation, is said to be the working of Maayaa. Many devotees in Hindu Mythology, who got proud have been described, as most ridiculously humiliated through Maayaa and made wiser, by Mother.

Maayaa ( not Mother ) causes even deities to be baffled, ” That divine Shakti Maayaa forcibly draws away the minds of even sages and leads (them)into confusion.” “She,who always  always makes him who is possessed of knowledge ( of his real nature )to b devoid of knowledge and throws him into confusion,egotism,doubt;She who subsequently  compels him again and  again, to undergo the stages of anger,distress,greediness, infatuation etc.She who leads him into sensual and sexual desires and makes him burn with anxiety day and night, producing sometimes pleasure and sometimes pain, is called Maayaa (the great universal Illusion-Maker).

Maayaa is the personified form of Illusion-creating energy and Mahaamaayaa may be taken to mean the vanquisher of Maayaa, or She that deludes the deluding Maayaa to save Her devotees, or She to whom Maayaa is subordinated. As a rule, Maayaa while continually deluding the universe, entwines one and all. Looked at from an abstract view, this means that unless a protective force is there, the natural motion is downward. A man drowns and a stone falls below, unless there is contrary strenuous force. This Maayaa entangles all except Mother’s devotees. Ishvar (The Creator of the Universe), himself is said to the subject to Maayaa. What then to speak of others ?

Maayaa deludes the whole universe and Mahaamaayaa deludes Maayaa, because in cases of those with whom She is pleased, She, surpassing the imaginations of Maayaa, brings about the most wonderful achievement.This achievement is, that Her devotees turn from falsity to truthfulness, from godlessness to godliness, from personal to universal outlook, and so on. Judging most subtly, Mahaamaayaa is also a Maayaa, as She makes you mad-blind, infatuated and addicted (to Shree Maayaa or Maai, i.e., the Great Mother, although not to one’s self and not to the little worldly things. Maayaa also means affection and my-ness. The word Maayaa also means pride and compassion; we can therefore take Mahaamaayaa to mean”highly compassionate and remover of pride.”

 

216) Mahaa-satvaa महासत्वा – She is the highest essence. She that tests and ascertains the essence or merit of  her devotees what sacrifice he is capable of, what is his plane, etc., and fills up the deficiency to unable him to be Her true devotee.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 216 
217) Mahaashaktih महाशक्तिः – The great energy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 217

She is the energy of he whole universe. Shakti means Power, strength, strife, weapon. She is the Higher Energy above the main three energies of Desire, Knowledge and Action.
218) Mahaa-ratih महारतिः – The great delight.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 218

Devotees find more delight and pleasure in Her than in worldly things and pleasures.
219) Mahaa-bhogaa महाभोगाThe great enjoyment. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 219

Rati रति  is the ruling emotion during enjoyment and Bhogaa भोग is bringing about of the fructification of the emotion in suitable conditions. The bringing about of the circumstances required for enjoyment, the capacity of enjoyment and the enjoyment itself, is the making of Mother. 

In a word, the enjoyer, the enjoyed and the enjoyment, is She, the Finalmost Mother.
220) Mahaish-varyaa महेश्वर्या – The great ruler. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 220

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 201 TO 210

LALITHA SAHASRANAMAM ललिता सहस्रनाम  MAI SAHASRANAMAM  माई सहस्रनाम

 
201) Sadgati-pradaa सद्गतिप्रदाLeading into the right path. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 201 

It is said by great man, “Thou art the way”; “Thou alone art the way, O Bhavaani, lead us to Thy way.”

Like “all’s well that ends well”, She not only burns every misery of Her devotees, but fructifies miseries to a permanent benifit of experience, which makes them wiser and wiser fitted to go nearer and nearer, to the final goal, to Salvation, to Her.

 

202) Sarveshvari सर्वेश्वरी Ruler of all.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 202

 

203) Sarva-mayi सर्वमयी One with and comprising all. Equally pleased with all devotees and loving them all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 203

She is one with the universe, and with souls, and smallest substances, forces and elements,that make to go everything.She is the container and the contained,subjective and objective, the seer and the seen, the actor and the acted upon, etc. She is all.
Mother should be meditated upon , as if universes were mere hairs on Her body, by the Bhuvan method. Mother has been praised in the past, by selfless devotional souls, by means of the letters , as if letters were different pores in her skin, by the Letter method.  Mother has been meditated upon by means of seven crores of mantras as if the letters were drops of blood of Her body, by the Mantra method, Mother should be meditated upon by emotions and thoughts, in prayers, stotraas, Paatha, etc. which are as it were the flesh and blood vessels of Mother by the Word method. And Mother should be meditated upon as Controller of the thirty-six Tatvas, beginning with the earth, as if they are forms of Her sinews, bones,marrow, etc., by the process called the Tatva method.

 

204) Sarva-Mantra-Svarupini  सर्वमन्त्रस्वरूपिणी – She is the very essence of all mantras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 204
 By concentration on Mother as mother, the supreme divine energy of loving others results in trying to identify oneself with Her as Hers.Gradually the perception of the fulness of the individuality is felt and the development of such perception is later more and more experienced, Identification stated above is Concentration or Anusandhaan अनुसंधान, Perception is Mantra-Siddhi मन्त्रसिध्दी, or the success of the mantra repetition and the full development is Anubhavaअनुभव or realisation.
 According to the Mai-istic creed, there is no higher Mantra than Jay Mai Jay Markand Mai and the practice of getting a certain desire fulfilled by repetition of a certain mantra personally or through a representative is discountenanced. Mantra repetition can be only for getting the Grace, or for a prayer to some good purpose, mostly for others, and without any selfish return.
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 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.
A Mai-ist should not forget that this granting of desires, is with the ultimate desire of attracting Her children to Herself.
There is the other side, as well.Mantras has laudable uses, when (1) they serve magnetic healing or abating of diseases, etc., for very general abating of miseries;(2) For ornamental grandeur, decency, poetry, sublimity, purification of place and mind, inviting a deity or seeking grace, or (3) as spiritual diplomacy to pull out disciple from the mudmire of worldliness by offering baits under the temptation of the benefits, gradually introducing him to the higher world of God, Guru, Devotees, etc. (although through a selfish motive to start with), and making him ascend the spiritual ladder, rung after rung.
This use, however, of Mantra by way of a spiritual diplomacy, for the welfare of the disciple, becomes at once apparent. Such a Mantra-worker is purely a selfless man, and work for a selfless purpose without any specific desire.
205) Sarva-yantra-atmikaa सर्वयन्त्रात्मिका She is the soul of all Yantras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 205 
Mantra is in a way, Mother’s representation as vibratory projection. Tantra is the science , teaching how by certain methods of worship, concentration, etc.with Yantra, one may attain Mother. Mantra is the sacred word, for repeated remembrance of Mother. Thus in a word, Mantra is the word. Tantra is the thought and Yantra is Mother Herself. Word represents Action Energy and is a powerful act. Tantra represents Knowledge Energy and yantra is the charged battery of Desire Energy. In another word, Yantra is the object of meditation and worship. Mantra is the speech and Tantra is the science of thought, and conduct with reference to the Yantra.
206) Sarva-tantra-rupaa सर्वतन्त्ररूपा – Thou art the spirit of all Tantras.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 206

The ultimate goal of Tantras is to be one with Mother, and Tantras are Her body. Each tantra by itself, represents any one of Her limbs and the study of these scriptures helps the student to be finally able to concentrate upon the corresponding limb. If Mother’s Grace is there, all the troubles of mastering Tantras will be saved.And while it is impossible for himself to progress on Her way any further. It is so very easy for Mother, who is the Ruler of all, to make necessary arrangements for Herself to go nearer. Her sweet will is enough. If Mother’s Grace is there, one does not need any Guru’s initiation as Mother is all Mantras. Mother is all Mantras, all Yantras and all Tantras, as also their soul

Tantras are those scriptures in which practicability is many times much greater than in other scriptures, and in which methods are described for attainment of Mother. Usually Tantras relate to worship of Shiva and Shakti and describe the methods of evolution through the science of Kundalini and Chakras, etc. Generally they are stated to have been narrated by Shiva to afford an easy remedy in this iron age of weak, unfortunate, deluded and evil-minded race , known as Kali Yuga.

Mother resides in all Yantras, when She desires to lift up the devotee worshipping a certain Yantra, towards Her. Any Yantra serves the purpose. If Her Grace is there, there is no disqualification, due to Yantra being not of a particular type, or sanctified in particular ceremonial way or obtained from a particular source. Any Yantra is powerful enough at all times.

The body of the Great Mother should be contemplated upon, as a perfect Image of all sacred Love contained in different Tantras, because there is the relationship of the different Tantras with Mother corresponding different limbs and with crown, garments, ear-rings etc. This is as under :-

  1. The Lotus Feet.(Kaamika) 2 and 3.The toes (Kaarana and Prasrita) 4. Ankles (Yogaja). 5.The knees (Ajita). 6.The thighs (Dipta). 7. Navel (Suprabheda). 8. Stomach (Vijaya). 9. Heart (Nishvaasa). 10.The bosom (Svayambhuva) 11. Arms (Vipula). 12.Chest (Chandrajnaana). 13. The Throat ( Viraagama). 14. Lotus Face (Bimba). 15- Cheeks (Lalita). 16. Tongue (Prodgita).17. Ears (Rurutantra). 18.Ear-rings(Santaana). 19. The three eyes. (Anala). 20. Forehead (Siddha). 21.Crown.(Mukuta). 22.Red   coloured gems(Kirana). 23.Back(Amshumaan).24.Garments. (Vaatula).

207) Manonmani मनोन्मनी The giver of the highest spiritual stage.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 207

Manonmani is the eighth stage of spirituality, reached by attainment of concentration at several centres between the eyebrows and the Brahmarandhra or the topmost point in the head.When Unmani stage is reached, there is no consciousness of time or space, nor that of tatvas (elements), or the deity.There is only perfect purity, freedom and supremacy.

When the mind, free from attachment to object, fixed on the heart, attains the state of Unmani, then the supreme abode should be known to have been reached. Manonmani is kind of Yoga achievement, and its characteristics are that the eyes neither close nor open, breath is neither inhaled or exhaled, and the mind is neither speculating nor doubting. When the process of meditation ceases, and the idea of the meditator and the object of meditation is entirely destroyed, then Unmani stage should be known to have been reached. Subsequently, the devotee enjoys the ambrosia of wisdom, and Mother is giver of wisdom and all supernatural powers and other attainments. 

Manonmani can also be taken to mean Mother that raises the minds of the devotees.
208) Maaheshvari माहेश्वरी . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 208

” In Her dark quality (Tamas), Mother is called Rudraani; in Her passionate quality (Rajas), She is called Brahmaani in Her pure quality (Sattva). She is called The all-pervading Vaishnavi. Devoid of the three qualities (Nirgunaa), She is Maahesvari, who should be worshipped in Her specific way by such persons alone, who possess purity of mind and have observed celibacy.”
209) Mahaa-devi महादेवी -The great Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 209
210) Mahaa-lakshmi महालक्ष्मी.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 210

” The beautiful azure (Shyaamaa श्यामा), all-fascinating, Supreme Shakti, who is conceived to be the girl of a little below thirteen years of age and worshipped during Kumaari Poojaa worship. of within teen girls representing 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 191 TO 200

LALITHA [  LALITA ] SAHASRANAMAM ललिता सहस्रनाम   MAI SAHASRANAMAM माई सहस्रनाम

 

191) Duhkha-hantri  दु:ख्खहन्त्री   ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 191
On the other hand, She is the destroyer of pains and miseries. Especially, the pain caused by worldliness, births and deaths. The complete release from pain of any kind.
The Duhkha दुःख्ख  or pain may roughly in the worldly view be taken as arising from the three sources, viz., (1) Due to visible causes including other beings and even elements; (2) Due to the karma, which means the action-reaction law, omission of one’s duties and decisions, by dispensers of justice, etc., and (3) Impurity and sinfulness of the soul.
You are over-proud, lustful, greedy, etc., and therefore, you suffer, you are humbled, insulted, punished, filled with anguish and blotted with failures. This is the first source. Your only son after whose comforts you spent your whole wealth unthoughtfully, and became a beggar, turns faithless or dies. This is the second source.The said two kinds of pains or miseries are known as Bhautik भौतिक and Daivik दैविक , respectively.
The third source is that of the multiplication of miseries, due to perverted notions, crookedness, evil intentions, ignorance and slothfulness of the soul. This is called Atmik आत्मिक. 
Sufferings due to Action-Reaction Law, as a corollary to the Re-incarnation theory, as also enjoyments, and therefore the actions, in a word Duhkha दुःख्ख, Sukha सुख, and Karma कर्म are mainly classified as of three types – Kriyamaana क्रीयमाण, Sanchita संचित and Praarabdha प्रारब्ध. Kriyamaana क्रीयमाण means summary of presents results. Say you insult someone and he slaps you. None of the two actions were destined. You save a child from accident, and the parents out of gratitude send you a rich present.


Sanchita संचित  is the sum total of your assets and liabilities. For every good or bad act of yours, including the smallest thought, word, desire, emotion. etc., there is reward or punishment.
 Just as the Central Board of all the different railways, with deepest concentration, arranges out a programme and a schedule of lines, number of trains, stoppages etc., so that the maximum possible convenience of the whole country be served, etc., so after full consideration, as to how to best cancel the assets and liabilities of each soul, programmes and details of every life are worked out, and each life is, so to say, chalked out in advanced.  

 Relations of different souls, their dealings, their inclinations to one another, are all so intelligently and comprehensively interwoven, to form the details of each life, that there are three principles mainly secured :- (1) With the minimum number of lives, the maximum work of realising the assets and paying of them liabilities, is done. (2) Every soul is given his free will, within certain limits, and even some success, as a result of his strong will, within certain limits, which are different for different souls and very extremely widely. (3) It is seen that on the whole , every soul as an individual has been progressing and getting better  from the point of experience and spiritual enlightenment and has been pitching his tent, nearer home. In details of every life and in the combination of several lives, there are certain relationships, dealings and happenings  which must takes place as dead certainties. These details are called Praarabdha प्रारब्ध details. Praarabdha  प्रारब्ध literally means “begun” and is compared to an arrow discharged, which can not be revoked. 
Thus there are certain details, e.g., birth, wife, children, general outline of the standard of living, financial condition, relationship of being a creditor and debtor with other souls, natural inclinations , maximum capacities, attainments, general evolution etc.

Once this reincarnation theory is explained and accepted, the next difficulty raised is this :- ” If everything is going on and is enforced, as the action-reaction law, what is the use of devotion and Mother’s intercession ? ”  
The answer is, that the above law is the standing law. Every Law has however exceptions and there are special treatments as well, as also Queen’s Mercy, as also kind or severe individual treatment, during punishment. There the devotee is at an extremely great advantage.There is no partiality, as anyone who devotes to Mother has those concessions and considerations.
But the more important subtler facts are, that devotion brings about the intrinsic absolute change in the soul, so very automatically and imperceptibly. A truely religious devotee is so very careful of his actions , that his Kriyamaana क्रीयमाण  automatically ceases.Regarding Sanchita संचित , he forgets all his assets. He renounces his claim to all happiness he is entitle to, because he has secured much higher happiness. Change in him often creates a similar noble change in his creditors, as well.Further Mother gives him strong bearing power. Mother gives the steel armour, which defies all bullets discharged on the devotees as required by the Karmic Law.

According to Mai-ism, as also Hindu scriptures , even Sanchita संचित  is burned away by devotion and what remains is the Praarabdha प्रारब्ध , which he has to consume out, by actually suffering.
A great devotee was suffering from piles and paralysis. The worshipped attended him, and washed his private parts. One day he questioned, ” Oh God, if you love me so much, why don’t you remove the disease itself ?” Lord said,” Praarabdha प्रारब्ध  must be consumed out only by actual suffering.”
Further , the devotees have the advantage of suitable adjustments, as when sufferings should befall them.In a word, the devotee does not escape his creditors but has a very strong protection and a special treatment. He has the relief of liquidation. He renounces everything and the court takes charges of his assets and liabilities. Still further in the higher type of devotion, the minds which takes the cognizance of all sufferings is entirely absent, being absorbed in God and therefore the effect of suffering is least.

Yet still further, a true devotee of the highest order, is psychologically so moulded that he has only one thought and one feeling and he says, “Mother’s Will is my will.”
One more point. Why should devotees forego their claims to all their assets ? Suppose there is quite an extra-ordinary robber who very dexterously stole away some precious ornaments from a Prince’s palace. He has suffered, he has passed through rigorous  imprisonment and has been wise and is earning his bread by honest labour, in a small village.
Suppose a fire broke out in the village, and the thief, now a thorough gentleman, saved a family and the prince has proclaimed a big prize for whoever comes forth and proves that it was he who saved the family from the fire.
Will he go ? Will you go ? He shudders at the idea, of having to go to very same palace and very same prince. He does not want to take any chance, lest the ornament of the palace may tempt him again and all his labour of evolution be again lost. He forgoes the prize. Even if someone said , it was he who saved the family, he would not admit it.To apply this illustration, to be able to have the opportunity of enjoying his dues, he would be placed in the tempting world once more. He may get the prize but there is again the chance of being tempted  away and rotting under a rigorous imprisonment.

The relationship of Mother and child is so very sacred and secret, that during their communion, no deity dare peep, much less record what takes place.

Justice demands that a certain crime, say insulting the judge, is punishable with say a hundred lashes. Even a Henry, a prince, has to undergo the punishment, but the prince lashing will be quite different from a dacoit-lashing. 

 

192) Sukha-pradaa सुखप्रदा – Conferring happiness. Happiness in this world as also in the next world, and beatitude .ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 192

 

193) Dushtaduraa दुष्टदुरा – She who is far away from the sinful and wicked. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 193

Those who practice worship mechanically without practicing Love and Service to others, and self-surrender to Mother, which Dushta दुष्ट  or wicked people can never do, never attain Mother, who is merciful and therefore just the reverse in nature.

 

194) Duraachaar-shamani दुराचारशमनी  Putting an end to evil conduct and customs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 194

Evil customs are those, that are contrary to the conscious of the wise, and are observed without sincerity and only hypocritically. Evil conduct is that, which lacks in love to others and in obedience to the rules of virtuous life, It is clear therefor, that She is having no favouritism, or any similar concern with evil customs, prevalent in Her name.

She knows everything, as to how much sincerity and how much hypocrisy underlies a certain action of the devotee.She knows which true devotee has been mortifying and which hypocrite devotee is enjoying himself under the name of religion, etc.

 

195) Dosha-varjitaa  दोषवर्जिता – Devoid of faultsललिता सहस्रनाम स्तोत्र, नाम क्रमांक 195

The charges of partiality and mercilessness are foolishly imputed out of ignorance. She is not merciless because even while leaving a long latitude, if matters go entirely worse, She intercedes to restore the equilibrium in favour of “More good , less evil”. She is not partial to Her devotees because whoever takes to Her devotion, A or B gets the same Grace. This epithet is also meant to convey, that whatever evil costumes or wrong beliefs may be there, in the name of Her and about Her, are not from Her. 

 

196) Sarvajnaa सर्वज्ञा  Omniscient. Conferring all kinds of knowledge and perception regarding past, present, or future and here, there, and everywhere.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 196

 

197) Saandra-karunaa सान्द्रकरूणा  Intense compassion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 197

She knows everything and She would therefor, soon loose Her patience and punish the evil-doers but She has intense compassion.The higher understanding of life mission and life-teachings assures Mother’s devotees that even when Mother awards punishments, Her intense compassion is there, as well. 

 

198) Samaana-adhika-varjitaa समानाधिकवर्जिता Considering neither equality nor  superiority.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 198

She is much above the rigidity of judging, by comparison of the devotions of the different devotees, and never balances Grace against devotion.She desires Her devotees to forget Her superiority, while dealing with Her in the spirit of Love.

Love keeps itself ever above the idea of the beloved being  unable to be equal to oneself, and above the idea of desiring that the beloved should be considering the lover to be superior.

What remains for the true lover is inferiority.A true lover thinks that he is inferior to his beloved. Even Mother thinks so. She thinks that She is debtor to her devotees, for the reason that they surrender over themselves with their everything for nothing in return. It is because of this consideration, that true devotees never ask or accept any favour. Their greatest joy of their love-intoxication is to keep themselves above any obligation. and to say ” Mother ! I have died for Thee. Tell me what Thou hast done for me.”

 

199) Sarva-shakti-mayi सर्वशक्तिमयी –  Possessing as well as conferring all Shakties (Powers). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 199

She is not to be considered as separate from any of Her Shakties. She is aggregate of all the divine powers, Her powers , portions of which She confers on all different deities, collected together, form one of Her supremely beautiful persons, known as Shakti. Mother’s powers become manifested through the weapons of the different deities.

 
200) Sarva-mangalaa सर्वमंगला –  The source of all good fortune.

ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 200

She gives all the good fortune longed for , in the heart, and all desired good objects. She removes the pains and miseries of the devotees and gives them all the best and choicest things. It is this word, which explains the idea of evolution. Every soul is put in such environments and such adjustments, as would help every soul to progress further and further through guidance or one’s own wisdom, guru obedience or experience, reward or punishment, love or fear. The main point of difference in the progress is that the wise become better by experience of others and fools only by their own, Still further, idiots do not improve , even by their own experiences and therefor need sometimes, heaviest punishments.

 

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 181 TO 190

LALITHA [ LALITA ] ललिता सहस्रनाम  SAHASRANAMA  MAI SAHASRANAMA  माई सहस्रनाम 
181) Mrityu-mathani मृत्युमथनी- Destroying death. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 181

From darkness the devotee is laid to light. From mortality Her devotee obtains immortality, attains the imperishable state, attains eternal existence and he himself becomes (Mai) (Mother).
182) Nishkriyaa निष्क्रिया – Without action. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 182

Not subject to the necessity of action, whether ordained or prohibited. Her full time devotees are not called upon to answer therefor, after death. ” Just as the fragrant object is enough by its very presence  to distract the mind of others and attract them to itself, so also the devotee of Mother does attract others, other things and other conditions without needing to do any hard and toilsome action. He becomes Satya-Sankalpa सत्यसंकल्प , and what he thinks that happens without his own action.”
183) Nishparigrahaa निष्परिग्रहा – Receiving nothing free.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 183

Keeping none’s sacrifice unreturned without million-fold return.

The Mother’s Lodge Ideal differs from that of the general mass, in that it does not appreciate amassing of wealth by people in the religious line. Families with hereditary dedication, of their lives to the religious cause , may have a moderate income for themselves and their families, not as the Owners of the religious Institutes but as Trustees. Individual religious people that have dedicated their life to the religious cause do have, a right to live religiously on public, individual or general charity, but that is so, only if they render some religious service of any nature openly, privately or even secretly.None that has no sanction for living religiously on charities , from the public or some community or some assembly or some group of individuals , and none who does not render some religious service, has any right to live on charity in the name of religion. Consideration of sanction and service must precede charity.Living on public charity is Nishparigraha निष्परिग्रह living, only if religious service is rendered.
184) Nistulaa निस्तूला -Incomparable,not weighing balances.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 184

With no balance of stern justice but mercy “Without cause or comparison.” No comparison.There is no other method of attaining salvation so easy as this, open for all and for which a person of any fitness is eligible.
This group is very important, in as much as it suggests the work to be done by aspirant. Mother’s path is called mysterious and practical. It very emphatically states, that whereas whatever is being preached and taught in scriptures and prided upon by Pandits or patriotic people, is only the whitest picture, the practical life is the darkest picture. That path, which does not close its eyes to the living facts of life and tries to practically tackle the hard problems of spiritual progress, from the darkest existing picture to the whitest ideal picture, is Mother’s path. 

By daily repetition or meditation of a white picture, you are helped in a way, but that is not the remedy in itself.Success in life and progress is achieved by practice and practice alone, after that you know what the white picture is, in contrast with the dark one, and the dark one in contrast with the white one.

“What you should be ” is known through scriptures showing white picture , but “How” is a big problem and Mother is said to be Guhyaat Guhyataraa गुह्यातगुह्यतरा , mystery of mysteries, because it is the Mother’s immensely practical path, that deals with “How.” 

Mother’s Ideal says”Girdle your loins, raise up your sleeves , make out an analysis of yourself.”If you can’t do that yourself, consult your Guru.No drunkard has left of drinking,by reading Temperance reports or reading “Soldier’s Wife” or repeatedly seeing the well known Marathi मराठी drama, the drama of “One peg alone (एकच प्याला).”

In Mother’s Path, Abhyaasa does not mean study but practice. Practice of eliminating your vices  and strengthening virtues. That idea of elimination is so strongly emphasized here, by so many names ending with Naashini नाशिनी- ” the destroyer of “.

The pairs of names as sinless and sin-destroyer, prideless and pride-destroyer are to serve as an eye-opener to the little-out-looked people, who are under the delusion that every thing is done as soon as the white picture is mastered.These names go to emphasize the need of  constant watchfulness,always remembering that degenerating force is ever at work. From time to time there is need of a continued effort, just as every house after having been once swept, has again and again to be swept daily. First sweeping is referred to by ” Nir ” – निर and the continued process of sweeping by ” Naashini ” नाशिनी. This interpretation does not cancel the previous ones.
This practice has to be done by invoking Mother’s Grace by Mother’s worship, and Guru’s Grace by serving him, and by serving him and fully confiding him and submitting him the daily progress report of the smallest details to one’s Guru, if one has the Guru or to Mother Herself, who is the Greatest Guru in the Mother’s Path.

Few people understand why in the Mother’s Path Love is so much valued and why the first requirement of the Mai-ist is “Love all”. It becomes still more difficult for people who have no discrimination of love and lust.

All goodness, virtue, true happiness, and peace of mind results from “Love”. Love or the feeling of the unity of all different selves in and with Mother and one’s own self,is creative of order, organisation, consolidation, equilibrium and tranquility.

The feeling of separateness ( Bheda) of different selves as a result of different conditions, is creative of disorder, disorganization, disintegration, disturbance and disquietude.

It need not be often repeated, that Mother is Love and not Power, to a Mai-ist, as has been mostly conceivedtill now. Mother’s worship and Mother’s remembrance in the case of Mai-ist,( i.e. with man having the conception of Mother as Love ) charges the mind battery with Love.

Love towards superior results in respect, veneration and worship. That towards equals results in goodwill, friendship and companionship, that towards inferiors in tenderness, pity and compassion.

Absence of Love results in indifference, apathy and unconcern. The reverse of Love,i.e., hate results in fear towards superiors, anger towards equals and contempt towards inferiors.

It is Love or the reverse of love, i.e., Hate which develops one type or the other of emotion character and behaviour.

Love towards superiors, equals and inferiors results in modesty and humility, affection and considerateness and kindness and generosity.

Hatred results in cowardice, peevishness and arrogance respectively. Love helps, Hatred harms. Love gives , Hatred takes. Love prays and feels grateful, appreciates and returns. gives and shares. Hatred evades and betrays, defies and condemns, insults and injures.

Love results in trust, faith, cheerfulness, contentment, forbearance, magnanimity, mercy, forgiveness, confidence, honesty, dignity, charity, etc.
Hatred results in dejection, despair, distrust, jealousy, bitterness, annoyance , worry, discontent, wrathfulness, disdain, deceptiveness, treacherousness,rebelliousness, meanness, servility, revengfulness, falsehood, intolerance, cruelty, harshness, exactingness, extortion, hypocrisy, rashness, ungratefulness, censuring, complaining, carping, blackmailing , tyranny, intimidation, bigotry, scoffing, etc.

In one word, the Mai-ist believes that most of the happiness or misery of the inmates of a society, nation or race or humanity depends on how far there is love or hatred and absence or presence of the bitter differences of superiority and inferiority between its inmates. It is on these points that the Mother’s Lodge Ideal lays the highest stress ” Love All” ” Think little of your superiority over others “ ” We are all children of one and the same Universal Mother”etc.

 

185) Nila-chikuraa नीलचिकुरा –  Blue-haired. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 185

 

186) Nirapaayaa निरपाया – Without any in-congeniality. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 186

This name goes to suggest that following Her path will never be harmful, even though there be mistakes and misunderstandings. It is like popular Indian medicines, which may not work with full efficiency, if something is wrong somewhere, but are so constituted as never to be harmful.
187) Niratyayaa  निरत्यया – Intransgressible. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 187

She is intransgressible. In the matter of whatever She desires to do, none can prevent Her or create an obstruction.None can change Her determination and action. In matter of what She wants others to do, some can transgress Her command.

 

 188) Durlabhaa दुर्लभा – She who is difficult to attain. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 188
189) Durgamaa दुर्गमा  – She who is difficult even to be approached.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 189

 

190) Durgaa दुर्गा – Remover of any difficulty whatsoever.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 190

Her devotees are delivered from mental and physical fears in any difficulty, even in the battle and hence, Mother is called Durgaa, i.e.,The Deliverer.

Durgaa is the aspect of Mother, which in a way perfects all imperfections, who closely watches the working of different Shaktis and sees that every work is speedily and rightly progressing to success and the goal, and removes all difficulties whenever , while different works are going on, there is some obstruction somewhere.

Durgaa is the director who, while appearing as inactive, is responsible for leading the whole process of evolution of a devotee from beginning to end.

During meditation in the Mai worship, therefor, after the three energy Mothers of Desire. Knowledge and action are contemplated upon, the fourth meditation is that of Durgaa.

A nine year aged girl also is called Durgaa. There is a process in the Shaakta Maarga, which is called Kumaari Poojaa or worship of Shakti, through girls below twelve in public, or in the midst of family members, in which the devotee and his wife would worship the unmarried girls below the teens. This practice, though a routine ceremony, can be utilized for practicing, looking upon every woman as Shakti, and for wiping out all pride due to differences in status due to high or low birth, richness or poverty, literacy or illiteracy, handsomeness or deformity, etc. 

Though the statement may look strange it must be remembered, that Maai’s path is immensely practical. You have to rub out all your angularities, against and over the most rugged ground with full faith and humility. There is no Royal Road but practice, under Grace and Guidance . Simple talk and mere thinking does not help.

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 171 TO 180

LALITHA [ LALITA ] SAHASRANAMA  ललिता सहस्रनाम MAI SAHASRANAMA  माई सहस्रनाम 

171) Lobhanaashini लोभनाशिनी – Destroyer of all temptations, i.e., of weakness, ignorance,etc., which yielding of anyone to the temptations. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 171
172) Nis-samshayaa निःसंशया – Without doubt.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 172

The greatest doubts are regarding existence of Mother, the immortality of the soul, the Karmic Law and about the final success of goodness and truthfulness.
173) Samshay-aghni संशयघ्नी – Destroying doubts.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 173

So long as real conviction regarding above is not there, solid progress does not begin. On the other hand , after that the conviction about the above is rooted, doubts regarding Mother’s Grace and one’s own progress and actual religious plane rise. On reaching that stage it is others who have to tell him that he is favored with Mother’s Grace, etc. In some form or the other, however, temporary doubts do remain, till the man finally merges in Mother. It is one of the characteristics of the mind to the doubtful, although it may be only for a few moments.

174) Nirbhavaa निर्भवा – Without origin. She is origin and She has not originated from any other higher origin.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 174

175) Bhava-naashini भवनाशिनी – Destroying samsaara संसार , i.e., world-attachment.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 175

Destroyer of Bhava भव , i.e., one’s own world as well.Mother as stated else where acts as a surgeon as well. One of he mysterious ways of mother is to make one , whom She loves the most, miserable to hasten his uplift, striking hammers after hammers and giving shocks after shocks . In this sense, the word can also be interpreted to mean ” Breaker of one’s happy little universe.” Property goes being squandered away, home collapses, beloved turns faithless, children turn disobedient, relatives become enemies, masters become cruel, sympathizers become helpless, dearest die, obliged go ungrateful, kindly treated become prepared to swallow up, etc.

The last drop of relishfulness in anything else except Her and Hers is squeezed out as a bad blood from boil, by all sorts of surgical instruments. She wrecks the little ship and leaves nothing for the ship-wrecked except One Hope in Her.
This revelation of the unpalatable truth should not scare away the immature or Kachchaa कच्चा  devotees. Devotees should know that higher and higher tests are laid, as the devotee goes higher and higher and yet at the same timeMother is merciful enough not to prescribe an insurmountable test, beyond the capacity of the devotee. She prescribes the test fully considering the strength, worth and condition and circumstances and further it is She that arouses the inherent bearing power and grants the satisfaction of having passed through the ordeal most wonderfully.
176) Nirvikalpaa निर्विकल्पा – Without false imaginations This means living straightforward, pure and benevolent life. Without false imaginings , ill-founded notions , building airy castles , or making faulty judgments.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 176

Vikalpa विकल्प is a notion conveyed by mere words, but of which there is no corresponding object possessing reality.

Nirvikalpaa निर्विकल्प also means She that is experienced in the finalmost stage of meditation where subject and object have both disappeared.

There are the principal stages during the devotee’s approach to the Mother : (1)The material universe with relevant desire,knowledge and action therefore, gets thinner and thinner, and is finally obliterated

and the only remains in the mental lake are:- Mother, devotee and all other devotees.

He sings ” Let quarrel with Thee be of the most annoying type, but let there be no universe between us.”

(2) Eliminating the animate universe of other devotees,etc., from the mental picture, by a reverse taunting process. He sings ” Thou hast millions whom Thou lovest and art loved by, but to me Thou art one and one alone.”

(3)Establishing equality to the greatest extent possible, by himself forgetting the difference, and by believing, that Mother also forgets the insurmountable gulf of difference between Her and Her devotee.

He sings ” Thou, forget thyself and make me forget myself.”

(4) Establishing oneness.

He says,” Thou art My Mother and I am Thy Son. I and Thou are one.”

(5) Enjoying the bliss of oneness, with three things alone, the knowledge of I , Thou and the bliss enjoyed.

(6) The feeling of bliss disappears and what remains is I and Thou.

(7) ” I ” disappears . Only ” Thou ” remains.

The Nirvikalpaa Maai-Samaadhi निर्विकल्प महासमाधी is the stage, above these seven stages, when even “Thou” disappears and nothing remains, Neither ” Thou ” remains not even the remotest lingering notion or remembrance about, the inanimate universe, the animate universe,devotees, devotion, bliss, I and Thou. Nothing remains except ,” The One, The Everything , The All.”
177) Niraabaadhaa निराबाधा –  Undisturbed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 177

Remover of all obstructions in way of true illumination of Her devotees. When it is realised that the appearance of silver in the shell is deceptive, the delusion gradually vanishes; there is no liability of such an error,for them on whom She has conferred Her Grace.

178) Nirbhedaa निर्भेदा – Without notions of separateness or differences. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 178

” Mother is Supreme Love and The Finalmost, Supreme Ruler, devoid of all differences and is the Destroyer of all differences. Some ignorant persons say,there is a difference between Shakti and the Possessor Shiva, (Mother and Father), but those yogins who meditate and see the reality, recognise the non separateness”.

179) Bheda-naashini भेदनाशिनी – Destroyer of difference and separateness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 179

Bheda भेद  is the dual knowledge; She causes its destruction by the knowledge of reality. Mother removes this differentiation, by generating love internally, and by bringing about the circumstances of being under the similar needs, fears and calamities, externally. Love especially when it is a sex-love, shatters mountains of Bhedas भेद or differentiations. Highest and most acute differences vanish in the sinking ship.

It must be clearly understood that not knowing differences is ignorance.What is required to be practice is overriding the differences. 

I am tempted to narrate an incident, when I realised the intensity of the meaning underlying this name. The incident also serves to show what is stated above, viz., in circumstances of being under calamities, etc., the differentiation is removed.

When I was laid down in Ahmedabad hospital in 1934 and was operated uponMother attended on me for three consecutive nights, each time not more than about ten minutes at about 2 A.M. On the third night I failed in my faith and getting suspicious whether my eyes were true to me, I moved my hand over the portion where I was bandaged, to make sure by feeling of touch whether my seeing that Mother had untied he bandage , and had healed the wound , was true. I found that it was true. Mother smiled but did not come the next night. For five subsequent consecutive nights, the only two other entities who had accompanied Mother for the first three days , attended as Mother did.

There was the Bhangi भंगी  (the night-soil carrier) at the door on duty. Eight nights were thus over; the next night the Bhangi भंगी entered my room at about 3 A.M. and to my most unspeakable surprise talked to me : ” Sir, tonight Maataaji माताजी( Mother) did not come. I was stunned. I began to think a Bhangi भंगी – a night soil carrier – to have this knowledge and this Darshanदर्शन ( vision ).

I turned joy-maddened. I sang out “Nirbhedaa” निर्भेदा, “Bhedanaashini” भेदनाशिनी and almost prostrated to him, who was my sweeper. Since then for many nights I used to make him sit with me in the easy chair and showed him Mother’s pictures, and read out articles from Shakti Anka शक्ति अंक of The Kalyan कल्याण from Gorakhpur गोरखपूर .
180) Nirnaashaa निर्नाशा Imperishable. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 180

Once Her love or devotion begins, it never vanishes.

 

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 161 TO 170

LALITHA [ LALITA ]  SAHASRANAMA ललिता सहस्रनाम    MAI SAHASRANAMA माई सहस्रनाम

161) Nirahankaaraa निरहंकारा – Without egoism. Without the attachment of “I and Mine” or pride.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 161 
162) Nir-mohaa निर्मोहाWithout bewilderment.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 162

Moha मोह  is the distraction of mind, confusion of thought and disappearance of discrimination.

163) Moha-naashini मोहनाशिनी – Removing and raising beyond, the influence and chances of bewilderment.ललिता सहस्रनाम स.तोत्र, नाम क्रमांक 163

For him who perceives unity under all diversities, and the temporariness and falsity, of temptation in all trying circumstances, there is no bewilderment and no sorrow.
164) Nir-mamaa निर्ममा  – Without self-interest or myness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक164

Self-interest necessarily implies separateness and as Mother is beyond separateness, She is beyond all doubt, without self-interest.
165) Mamataa-hantri   ममताहन्त्री – The destroyer of self-interest.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 165

These doublets are to be subtly understood. It is just like an expert home teacher, so coaching up his boy, as to keep up he rank in the class, as also to be prepared in courses, both,those in arrears and those in advance.

To explain one instance, (158) Nir-madaa  निर्मदा  mean one who acts pridelessly and (159)  मदनाशिनी Mada-naashini  means one who is purged out of any lingering elements that lead to pride.
166) Nishpaapaa निष्पापाWithout sin. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 166
167) Paapa-naashini पापनाशिनी – Destroying sin. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 167

By the repetition of Her Mantra and name, etc., She destroys the sins of devotees. The Shruti श्रृती says, “Like the point of a reed in the fire, all sins of Her devotees are burnt up”. ” The devotee who is devoted to practicing virtues and penance and who continually repeats (mantras), even if he always sinful actions , he is not afflicted thereby,. Sin never resides in the hearts of those who repeat (mantras), or offer oblations, or meditate, or make  pilgrimages (going to saintly persons)”. “The mass of sins, though as immeasurable as Mount Meru मेरू , is instantaneously destroyed on approaching Mother. He who is devoted to Durgaa दुर्गा , is not stained even by committing heinous crimes, in the same manner as the lotus leaf is not affected by water full of moss”. “The sinful actions of those who are devoid of Varna वर्ण  and Ashrama आश्रम , (caste and life order) and the wretched, by mere meditation on Mother, become virtuous.”

As per Maai-istic ideal, it is only a delusion of oneself that he is a devotee, if he has not risen much above the tendency of committing crimes and sins, although he may be most rigidly undergoing penances or performing religious duties and practices. These statements refer to clemency regarding sins of past and do not mean getting a blank cheque, for future criminal or sinful conduct.
168) Nish-krodhaa निष्क्रोधा – Without anger.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 168

Anger is caused by the obstructions in the fulfillment of desire. Because She has no desire to be fulfilled, there is no cause for anger.
169) Krodha-shamani क्रोधशमनीAppeaser of anger. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 169

He who sacrifices, offers oblation, or worships while angry, is deprived of all benefit and merit there from , as water  imperceptibly leaks away of unbaked clay.
170) Nir-lobhaa निर्लोभा –Without greed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 170

Because She is exceedingly liberal.

” Greed destroys all good qualities.” A greedy Guru (religious master) is no Guru. “He is the Guru who is without doubt, the remover of doubt and expects nothing in the shape of money.Under Mai Cult Guru is a Mai and has to sacrifice for the Shishya (religious disciple), without any expectation of return as a 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 151 TO 160

LALITHA SAHASRANAMA  ललिता सहस्रनाम   MAI SAHASRANAMA माई सहस्रनाम

151) Nir-antaraa निरंतराWho makes no differences. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  151

It is making differences and distinctions of separateness that is responsible for and the breading ground for fear and hatred, pride and distrust, etc.

 

152) Nishkaaranaa  निष्कारणा – Without Cause.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 152

Since She is the cause of everything and nothing is the Cause of Her, She is without Cause.

These two names mean that She is final Cause of every-thing and that a cause is not different from an effect nor is an effect different from a cause. nor is effect a part or a lesser fragment of the cause.

To understand this point, though very hazily, it may find its parallel in the experience of life and light. Say parents give life to children. The life or consciousness in one who is the only one child of one’s parents is in no way more than that in one who is one of the twelve children of one’s parents. If from one light you ignite one more light or one hundred more lights, the original light is not diminished, Some worms on being cut into two pieces, show themselves in doubles, each of the doubles showing the same undiminished life as in the original form.

 

153) Nish-kalankaa निष्कलंका – Of faultless career. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 153

In cases of all lives and careers of different deities and their incarnations, one will find some imperfections, some breaches, some injustices, some follies and so on, but Mother is perfect from every aspect in Her career. Nirvadyaa निरवद्या  refers to having no defects, whereas Nishkalankaa निष्कलंका  refers to doing nothing defectively.

 

154) Nir-upaadhih निरूपाधिः – ” Pure, untouched by spot. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 154

 

” Without the chance of being delimited by contact or juxtaposition, etc.”  Up(उप)=near, adhi (अधि)= gives. The red flower which gives its colour to the crystal near it, is the upaadhi (उपाधि). The idea here transfers. It is that She has nothing inherent in Herself to blame or point out as defect but not only that, She is uninfluenced by anything in contact or proximity. Here the very ordinary notion of one pure by himself but getting impure by company, contact or proximity is, as it were, repudiated. Upaadhi उपाधि is also ignorance, as it causes the appearance of, plurality in consciousness (chit चित). 

Upaadhi in worldly meaning may be taken to mean self-created troubles, miseries, responsibilities and burdens out of ignorance, delusion and wrong notions and beliefs.

The funniest though most innocent instance of Upaadhi उपाधि  is seen when an honest well behaved man on the path of progress towards realisation is often found retrograding due to the false notion of  “I and mine” in such conclusions as these :- ” Who is there to take care of my wife and children, if I do not forego my personal work of exerting myself for my evolution and do not remain constantly busy in earning for them, serving them, protecting them and doing my best, spending my whole life for them ? ” The family, the wife, the sons and daughters, smilingly biding him down to a routine life lived for them and their happiness is ” UPAADHI” उपाधि .
When devotion becomes extremely ripe, Mother actually twists out such a devotee from his contact with Upaadhi by sometimes almost seemingly merciless adjustments, i.e., by boons in disguise of curses. There are many interesting instances. The sugar black worm would not leave sugar piece, though you blow it out or give strokes. He has to be actually caught and twisted out or pulled out.
Maadhavadass माधवदास  , a very poor devotee would not leave his house for going to saints or holy places, least his family may have to remain hungry because he used to maintain them by daily earning. Once he was actually pulled out by his guru to go  Brindaavan वृंदावन  the places of Lord  Krishna. One rich man , the next day, helped the family and on getting great gains in his business , began to believe that it was due to this most deserving charity. He took charge of the family, considering his wife as his real sister, providing them with all comforts undergoing great expenses, as if all were his own children. After a time the young children began to constantly wish that Maadhavadass should not return at all, least they might have to return from the palace to the beggars cottage. Maadhavadaas came one night stealthily, knew they were extremely happy, and left the world, never to return.
Sometimes Mother is seemingly merciless. I explain Her name “Paarvati” (पार्वती) ” Daughter of the mountain” by this idea of ” born out of such hard hearted stone”.  

 

In the case of Mother’s devotee a stage came when he like to pass all his time for Mother. The wife was however too strong for him. Love between both was of an extremely strong intensity, but the wife’s love was of exclusive possession. She would love him like god, but would not leave him for anything and anyone. Husband’s love was of the type explained above. ” What shall become of her if I do not make her happy “. A dead lock, a mountain of barrier stood in the path of the devotee’s progress.A most miraculous wave came.Wife began to hate the husband most bitterly, would not tolerate even the shadow of the husband, so to say turn him out to live separate.An Inexplicable Miracle. The woman who would die for her husband , was changed to be to be unable to bear the sight, presence of her husband or even , to bear anything about her husband .
A devotional king had a most wicked wife. She  would constantly quarrel creating quarrels would not allow the king to enjoy himself with his relations , friends, or subjects, would not share his happiness nor allow him own way.The subjects and ministers and relations were damned tired of her and pitied the king whom they most loved. After great efforts they succeeded in giving a big estate to the queen and tempted her away to live away and separate. The king was married to a most virtuous husband worshipping, educated and accomplished princess. All was joy and happiness. The new queen kept the king constantly happy with all sorts of pleasures, programmes, parties etc. A year passed, the second marriage date reappeared. All went to congratulate the king. The king was weeping most bitterly.On inquiry  he solicitously said, ” Bring my old queen back. I have not remembered Mother even once, throughout the whole year.”

Mother’s Lodge Ideal says humorously , ” If no Guru can cure you Mother will turn your wife or beloved to be your best Guru.”


Mother’s path is mystery of mysteries on account of such miraculous drastic measures as none can understand. Once you become Hers, She has Her own ways, Her own arrangements and adjustments. Once you enroll yourself as Her’s, the remaining task is Hers.

 

155) Nir-ishvaraa निरीश्वरा – Without a superior. She about whom, even atheists are constantly busy thinking.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 155

She belongs to both theism and atheism. She about whom thinkers are busy thinking, in spite of their saying that ” God does not exist.”

 

156) Niraagaa निरागा – Without passion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 156

Mother grants the spirit of renunciation, which is the means of overcoming the six impediments, viz., desire, wrath, covetousness, bewilderment, pride, and envy.
157) Raaga-mathani रागमथनी – Destroying relishfulness of devotees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 157

By freeing Her devotees from passion. By Raaga here, is meant” Desire,aversion,and ardent attachment to life.”
158) Nirmadaa निर्मदा  Without pride. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 158

 
159) Madanaashini मदनाशिनी -Destroying pride by meditation or experience. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 159

 

160) Nishchintaa निश्चिंता -Whose devotees are without care. ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 160

 

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 141 TO 150

LALITHA SAHASRANAMA  ललिता सहस्रनाम   MAI SAHASRANAMA माई सहस्रनाम

 

141) Shaantaa शांता  Mother is Shantaa, i.e., peaceful while She appears before Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 141

 

142) Nish-kaamaa निष्कामा – Without desire. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 142

For the perfect nothing is missing, which would generate to desire. Applied to the devotee, he has no other desire except being Hers.

 

143) Nir-upaplavaa निरूपप्लवा –  Indestructible. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 143

 

144) Nitya-muktaa नित्यमुक्ता – Ever free. And sure to give salvation. Whose devotees are ever free. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 144

 

145) Nir-vikaaraa निर्विकारा –  Unchanging. Not subject to different emotions and modifications. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 145

 

146) Nish-prapanchaa निष्प्रपंचा – Without any desire of accumulation or expansion of worldliness, his outright vision being the negation of illusion, and heart and mind being full of peace and bliss, due to non-duality. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 146

 

147 ) Niraashrayaa निराश्रया – Summarizing, Mother is the Saviour of the hope-lost and Supporter of the support-less. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 147
Saviour of the support-less. Whoever has no sympathizer, supporter or consoler finds the highest Saviour, Supporter, Sympathizer and Solace-giver in Her.


In the reverse sense, She belongs to them alone, i.e., She is fully realised by them alone, who are support-less, i.e., who have gone above the stage of considering anyone else except Mother to be relied upon , and responsible for their well being or well faring.

So long as the devotee has the thinnest thread of hope in anyone else except Herself, She allows the devote to try it, to teach her or him the lesson, that none but She is hers or his.
Thus Mother is described first as Mother, next as Controller of  all powers, next as Controller of all boons.
Next is slight reference to the very general way, how different aspirants are with reference to the revolutionary path.
Some select few progress by the direct desirelessness but as a general rule , almost all by direct desirefulness. She is the elevating force, from the commencement for the select few of the first type, and degrading force in the beginning and then elevating force generally, for almost all of the other type. One way or the other depends upon the plane on which each soul stands, when She is pleased to confer Her special Grace. Excepting instances of special Grace, the common rule is for each soul to be attracted towards temptations and to be wise by experience and to get wiser and wiser. The first classification includes those that get wise by other’s experience or by the meditation of the miseries resulting from evil, by magnifying what little experience they have . Few are able to start from where they are, but most need backing potentiality, i.e., the energy to forcefully rush ahead, as the reaction of temporary retarding and receding.

 

(148) Nitya-shuddhaa नित्यशुध्दा – Ever pure.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 148

Whereas the creation is very impure, The Supreme Dweller therein is very pure. Mother similarly keeps Her devotees pure although in the midst of impurities.

 

149) Nitya-buddhaa नित्यबुध्दा – Ever wise. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 149

 

150) Niravadyaa निर्वद्या – Defectless. Unaffected by any modifications or causes which deteriorate. With nothing missing or nothing that can be made or be better.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 150

Avadya is also the name of a hell; by Her Grace the devotees escape that hell;Hence anyone remembers Mother day and night , he never goes to hell as he is cleansed from all sins.”

 

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 131 TO 140

LALITHA SAHASRANAMA ललिता सहस्रनाम    MAI SAHASRANAMA माई सहस्रनाम 

131) Shaantimati शांतीमती  – Mother is Shaantimati because She confers on Her devotees a mentality which leads to, and is creative of peacefulness  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 131 

 

132) Niraa-dhaaraa निराधारा Without dependence. Niraadhaaraa also means worshipped in the Niraadhaaraa Manner.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 132

The internal worship of Mother is of two kinds, one with support (Saadhaar साधार) and the other without support, (Niraadhaar निराधार), and the latter is higher. The Saadhaar worship is by mental images ( with form ) and the Niraadhaar worship is by pure intellect (i.e., without form).

In the Saadhaar साधार worship, Mother should be joyfully worshipped in a figure which may also be made up of sacred syllables. The worship described as Niraadhaar, is the absorption of the understanding ( manolaya मनोलय ) in the meditation of Mother. In reality pure intellect is by itself nothing else but the supreme Mother. For the destruction of Samsaar संसार  ( worldliness) one should worship the supreme Mother, the Supreme Self, the Witness, the Liberator, being free from the glamour of the manifold universe. By one’s own direct experience of supreme Mother, as including, and in that sense identified with one self. She should be worshipped with much reverence, and it is this worship which leads to salvation.

 

133) Niranjanaa निरंजना Stainless. Stain means imperfection.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 133

There are three kinds of imperfects souls  or ( Pashus पशु).

  1. The Influenced. (Sakala). 2. The Influenced and Impure.( Pralaya Kala) and 3. The Influenced, Impure and Ignorant. ( Vijnaana-Kevala).

In these three the second has also the duality of the first and the third has both., the duality of the first and the impurity of the second kind.

The Influenced are those who are subject to the influence of the Maayaa माया , which creates the idea of the duality. These think themselves as separate from Mother, Universe and other souls, and are subject to the influences of the opposite pairs of duality, Happiness and misery, joy and sorrow, pleasure and pain etc.

The impure are those who in addition to the above stated influence are actuated to indulge in evil thoughts , desires and actions as a result of their having been vanquished by desire , pride, avarice, envy, wrathfulness and infatuation, etc.

The ignorant are they who, in addition to the above said influence and impurity, are entirely in the dark and often of perverted judgment and on the wrong line of action. They suffer from the delusion of seeing self in non-self. The ignorant rush in the mudmire, the impure get dragged into it though with open eyes and knowing the results , and the influenced are able to fairly hold their own under normal circumstances but are not fully proof.

Anjana अंजन means black, Niranjan निरंजन means nullifier of  delusive outlook. This Anjana has the quality of veiling ( the real truth ) or perverting the insight and belief about the finalmost unity underlying all infinite diversities, owing to its peculiar quality of making one look through dark and black mentalities spectacles and eyes. 

 

134) Nirlepaa निर्लेपा Without impurity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 134

Impurity referred to here is principally of action and mind. Mother makes Her devotees free from the impurities of thought, desire and action. She that keeps Her devotees above any evil influence. Lepa लेप is what strongly sticks and has much a stronger power. It is the impurity which pulls back a man from appreciating and living in purity.

Impurities are of three classes. Anva, Karmik, and Maayik, (1) is constitutional, natural or individualistic depending upon one’s nature and physique, permanent conditions of life, environments etc. (2) is due to actions done or being done, or anticipated and (3) is due to misunderstanding, ignorance, worldwormness, lack of true understanding and the lack of self-control.

 

 
135) Nirmalaa  निर्मला – Without spot.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 135

 

She is said to be so because She frees Her devotees from the black spot caused by and resulting in continued duality influence , impurity, darkness, ignorance and confusion.

 

136) Nityaa नित्या Eternal. She that makes the discriminating faculty of Her devotees permanently in rhyme with eternal  truths and stabilised.  ललिताहस्रनाम स्तोत्र, नाम क्रमांक 136

Though creations are not permanent , their ruler, the Mother, is permanent.

This name Justifies the rejection of the theory of those who say that every-thing and all is imaginary or atleast momentary. ( Kshanika-vijnaana-vaada क्षणैकविज्ञानवाद ). The Laws are eternal.

 

137) Niraakaaraa निराकारा Without form. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 137

This, in another sense, means having infinite forms. Mother is neither a Devi, nor a Deva nor a Daitya, nor a human being nor an animal, nor a woman, nor a man,nor an insect, nor quality, nor existence nor non-existence. Mother is that infinite which remains after all negations.

 

138) Nir-aakulaa निराकुला – She is far from (nir निर) those whose minds are agitated (aakula आकुल ). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 138

 

 
139) Nir-gunaa निर्गुणा –  Above the influence of three qualities of Sattwa सत्व, Rajas रजस and Tamas तमस. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 139

 

140) Nishkalaa निष्कला Without parts.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 140

Parts or apportionings of Mother are by of imagination only, and without any diminution of the original nature. There is no  divisibility or splitability, no breakage of wholeness except in imagination temporarily for understanding.

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 121 TO 130

LALITHA SAHASRANAM ललिता सहस्रनाम   MAI SAHASRANAM माई सहस्रनाम

121) Bhayaapahaa भयापहा – Remover of fear. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 121

In the forest, and other places, in water on earth, in the presence of a tiger, and in midst of wild beasts and robbers, and specially in all difficulties and afflictions due to diseases, etc., the names of Mother should be repeatedThe greatest fear is Death-Fear. Mother’s devotee dies as sweetly as a child goes to sleep in the Mother’s lap, when She is patting and mesmerising the child to sleep.

One of the most Efficacious Repetition couplet, in the matter of the removal of the fear, is this Daaridya Dukkha Bhaya Haarini Kaattvadnyaa | Sarvopakaara Karanaaya Sadaardra chitaa ||   [ दुर्गे स्मृता हरसि भीतिमशेषजन्तोः स्वस्थैः स्मृता मतिमतीव शुभां ददासि । दारिद्र्यदुखःभयहारिणि का त्वदन्या सर्वोपकारकरणाय सदार्द्रचित्ता।। ]

 

122) Shaambhavi शांभवी – Mother of the devotees of Shambhu.ललित सहस्रनाम स्तोत्र, नाम क्रमांक 122
There are so many names allied to Maheshvari, i.e., having the popular meaning of “Wife of Shiva”.The Mai-istic meaning is “The Shakti or Power and Energy of Mahaadev,” some of these names are here given below. Maheshvari has been described as the door-keeper to the South and is the controller of wrathfulness or wrathlessness.

A eight year old girl for Kumaari-Poojaa is called Shaambhavi  शांभवी .

 

123) Shaaradaaraadhyaa शारदाराध्या – Worshipped by the deity of learning and great souls of learning.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 123
124 ) Sharvaani शर्वाणी  Mother earth. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 124

Taking Shiva to be soul of Earth or rather Shiva’s body to be Earth, Sharvaani is his beloved, and so it means, Mother Earth.

An average man has seldom thought of his indebtedness to the Earth. He is rich because of the gold from earth, he is a king, because he has a large dominion over earth. He is white skinned or black-skinned because of a particular earth. He is the owner of mines, owner of lands and palaces, made of materials from earth. He is created out of food and lives on food , which comes from earth,lives  and finally lies on earth, and is in due course, reduced to earth. Dust he is and to dust he returns.

 

125) Sharma-daayini शर्मदायिनी  – Conferring happiness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 125
126) Shaankari शांकरी – The maker of happiness.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 126

The difference between the giver of happiness and the maker of happiness, is that in the former case happiness is directly given whereas in the latter case  She gives the power of turning every misery into happiness. The latter comes later.
127) Shrikari श्रीकरी – Producing success. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 127
128) Saadhvi साध्वी Saint-attached. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 128

Because in the three times ( past, present and future ) She is attached to none but to Her own saintly devotees, and because She has unequalled fidelity to Her devotees, Mother is praised as Saadhvi ( the virtuous one ).

 

129) Sharat-chandra-nibhaa-nanaa शरच्चन्द्रनिभानना Having the face as charming as the moon of the most gladdening Full-moon day of Sharad शरद Purnimaa पूर्णिमा   ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 129

 

130) Shaatodari शातोदरी Having a slender belly. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 130

Udar means ‘belly’ and this name reminds one of the popular expression”Mother swallows the faults, and hides the crimes and sins of children in Her belly”,  Shaatodari also means having hundreds of caves, i.e., the softest corners to shelter and give a safe refuge to the devotees.

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 111 TO 120

LALITHA SAHASRANAMA  ललिता सहस्रनाम   MAI SAHASRANAMA माई सहस्रनाम 

111) Bisa-tantu-tani-yasi बिसतन्तुतनीयसी –  Delicate as the fiber of the lotus stock. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक111

112) Bhavaani भवानी – Life-giver to all opposite pairs of conditions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 112

Bhava भव  means liberated condition, as also worldliness, and desire.She is the life-giver to these as well as to their opposites.Devotees alone can realise this paradox, and that is why Mother is called sportive. In a dramatic company the chaste and the vile woman, the king and the enemy,the successful and the defeated, all are of the proprietor’s making. Thus saint and sinner are of Her making. It is all Mother’s play. Bhava भव  means Shiva (desirelessness) as also Samsaara संसार  (worldliness), and also Manmatha मन्मथ  (desirefulness); and ana अन  means to give life. Shakti शक्ती  is called Bhavaani because She gives life to, as well as ends the Samsaar (Worldliness).

Worldliness and world-wormness do not mean the same thing. A worldworm is intensely relishful  ( PAAMAR- पामर ). The worldly is one who is hand and foot, bound down ( Baddha बध्द ) by worldliness Samsaar संसार .Worldliness is slipping away from the final Truth.

Salt water fish will die in fresh water and fisher-women will suffer from vomiting, on account of the rose-scent in a rose garden.That explain worldwormness.

Worldliness is confining to one’s own selfishness, and wasting precious life for one’s own self and the family alone.It is the ignorance of the final truths and lack of understanding, as to the working of  God, universe, souls and the Karmic Law. Ignorance as to what should be done and what should not be done.

Ignorance, as to the real values to be set, as to what matters, one should be alert or indifferent about, as to what matters he should be active or passive about. and as to the high value that should be set inward and outward purity, holy and truthfulness, has played the most important part in the happiness and misery of  mankind, races, nations, societies and individuals. Ignorance is responsible for all the play of worldly people, and for their no belief, no faith, either as regards their being controlled or helped by much higher forces and agencies, and no obedience to any higher powers. The absence of knowledge about the liability of having to answer for one’s actions, no knowing of the Divine Law of action and re-action, no knowing of the higher powers of one’s self if pure and divine soul, is the main indication of worldliness. Soul-lost, small-witted, shortsighted, dead-cruel, selfish,molesting-and-persecuting-tendenciful; such are some of the characteristics of worldly people.Thus runs an interesting description of world-worms and world-entangled souls.

” Driven by unattainable desires, blunt to lawfulness or unlawfulness, justice or injustice, blunt to morality or immorality in seeing and acting to get their desires fulfilled. Ever busy with scheming and arranging plots after plots but never getting wiser, although meeting failures after failures “.

” Hypocritic, self-sufficient, proud, passionately deluded and infatuated; living with self imposed blindness in their own self created universe and having, as their highest goal, the satisfaction of their own wishes, desires and commands”.

” Domineering,boring,annoying and burdensome. Considering themselves to be the best and wisest and expecting the whole humanity to rally round them and do as they desire or command or teach.Not knowing their own faults and vices. With themselves as the ” be-all and end-all.” Full of evil actions and full of desires and motions without the smallest ideas of their undeservedness, etc.
113) Bhaavanaa-gamyaa भावनागम्या – She is to be attained by meditation.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 113
Bhavanaa भावना also means sincere desire. Neither physical act nor mental act would be please Mother; desire and love will, however not only please but move Her. A higher meaning is that She is attainable only by Her own desire to make Herself attainable by a particular person. Bhaavanaa भावना originates from Herself.
114) Bhava-aranya-kuthaa-rikaa भवारण्यकुठारिका – The woodcutter of the forest of earthly existence & worldliness.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 114
115) Bhadra-priyaa भद्रप्रिया – Delighting in benevolence.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 115
116) Bhadra-murtih भद्रमूर्तिः – Of benevolent appearance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 116
117) Bhakta-sau-bhaagya-daayini भक्तसौभाग्यदायिनी – Conferring prosperity on the devotees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 117 

Just as a damsel is said to have been blessed with Saubhaagya when she is given a husband and is never to be separated from him, so Bhakta’s Saubhaagya is attainment of Mother and no separability from Her. ” Bhaga” means fortune, desire, magnanimity, strength, effort , light and fame.
118) Bhakti-priyaa भक्तिप्रिया – Delighting in devotion. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 118

Bhakti भक्ती  is primarily of three kinds (1) Mediocre (Gauna); (2) Superior (Mukhya) and (3) Divine Love. Mediocre or superior devotion is longing directed towards Mother without or with full Divine knowledge respectively.Divine Love is the desire of being one with and merging in Mother. Fundamentally, service of humanity is the most important means ( of reaching the Mother). However, there are many methods of practising devotion, such as remembering, pronouncing the name of Mother etc.

Bhakti भक्ती  or devotion is indicated and increased by love of hearing, remembering, making others remember, hearing narration and remembering by narration, worshipping, prostrating, glorifying, relation-establishing, serving, surrendering, equalizing, unifying, imitating, accompanying, meditating, realising, residing with and merging in one’s beloved ideal, etc. Generally Divine Love is also amalgamated with superior devotion, being its cream form.

Importance of devotion is considered great. It is stated in Hindu Scriptures, ” Even if a devotee is barbarian ( mlechchha म्लेंच्छ  ), he is the best of the Brahmins , he is Sanyaasin, he is ascetic and he is learned man. Devotion should be known to have the power of a conflagration to the forest of sin.

Mortals can do nothing for Mother, who is ever satisfied and has no end to accomplish, but Mother condescends to receive with gratification, whatever they do by way of devotion or whatever they offer externally or internally.

 

119) Bhakti-gamyaa भक्तिगम्या To be approached by devotion.

ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 119 

Although Mother is unmanifest, She becomes perceptible through devotion. By undeviating devotion, Mother maybe perceived and known and seen and entered in essence. This entering means Salvation. Salvation is the attainment of Mother Herself, who is attained by Devotion alone.

Devotion confers all objects of human desire; if one places reliance on the Guru, in his teachings and in the practice taught by him, which destroys doubts of one’s mind, this devotion of Mother, which gives everything, enables one to cross the ocean of Samsaara. Devoid of devotion, men surely suffer here and hereafter.

 

120) Bhakti-vashyaa भक्तिवश्या – Taking delight in remaining as enslaved by devotees through devotion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 120

Devotion is a relationship between a person and God the Creator, Protector and Dispenser of the Universe including the whole of humanity. It is the tender most emotion of the devotee with the most persistent desire and effort to maintain the relationship at any cost, and at any sacrifice including even life-surrendering.It begins with desire of seeking protection from the dangers and difficulties that the devotee is beset with at every stage and step during his living.The man on the path of devotion accumulates his qualifications for the granting of the solicited protection by means of obedience to the commandments let down in scriptures, and serving saints and seeking their guidance, and molding the details of his life and living accordingly.

Once the seed of devotion is sown, the aspirant  progresses more and more speedily, because he is under the guidance of invisible souls and forces.From selfishness and worldliness he rises to selflessness and oneness with the devotee world of advance souls on the same path. Later, he no longer prays for relief, does not accept gifts and takes the highest pleasure in standing as giver of however little to others, and yet with the highest humility.

The protection seeker is a mediocre devotee ( Gauna Bhakta) and the giver who has been also endowed with divine knowledge is the superior devotee( paraa-bhakta ). The third stage of divine love is reached when the relationship between a devotee and his God has ripened to full reality of human relationship as in body and flesh. Thereafter, the universe and its complicated working and consideration of one’s own needs and conditions, as they arise from time to time, gradually slip away from the devotee’s consideration and concern, and become extinct. Nothing else remains except the Devotee, the God and the Love interconnecting them both. The surrendering of one’s everything and one’s self and the feeling of the most excruciating pain on getting the idea of physical or mental or spiritual separateness from one’s God, is the principal characteristic of the divine love. The idea of superiority and inferiority gradually vanishes, especially whenever, the devotee experiences the highest fervor of that love, amounting  to Passion. The readiness to do anything for the sake of one’s God,who is then his The Only One – The Beloved- is immeasurable and the only desire and goal is that of being ever in company with and in service of The Beloved. The devotee is , then, one with The Beloved and ever willing to merge The One Beloved, with fullest unification and identification, after the most complete  disintegration of the smallest thing in or about him, which can be traced, developed or magnified to establish or infer any separateness of his individuality from The  One  Beloved.

When a devotee reaches the stage of Divine Love, he has no demand, or desire and no expectation of return. Nothing else pleases him except companionship with The One Beloved. To be living with the mind, refusing to be  engaged  in anything else except what  relates to The Beloved is thorn piercing condition or out of water fish condition for him. Even if the mind is forcefully distracted by others on account of circumstances and requirements of life and living, it forcefully rushes back to The Beloved , as soon as free from other clutches. None else except The Beloved is felt as one’s own. There is a conviction that there is no higher pleasure. Whatever has any relation with The Beloved gets a dazzling and gives a dancing colour and temperament . There is inner perfect faith that The Beloved though indifferent unkind and even seemingly cruel has been all the while viewing him, feeling for him and is ready to make sacrifice even much greater than his own.He feels as if he is in race with The Beloved in matter of entertaining greater intensity of  love and a greater readiness of making self sacrifice, with the ambition of securing the glorious position of having been admittedly the greater giver, and the greater sacrificer.

He rejects supernatural powers and even sovereignty of the whole universe.

His joy is to be ever remembering His Beloved, and to be ever experiencing horripilation , throat-choking, sighs, sobs, tears outright laughing or weeping, dancing, prattling and absent mindedly ceasing to do anything. He gets above all notions all honour and dishonour, and of shamefulness and shamelessness, acts something rashly, motivelessly and meaninglessly, sometimes impatiently and behaves sometimes as if drunk or lunatic.

His permanent feeling is that he has nothing else remaining to be achieved, there is nothing else to be sorry or envious about, that he has perfected himself in every thing else . He has no fears even of dying, and has no other ambition. One thing about which he gets gluttonous in the companionship. He craves more and more for the constant touch with The Beloved and gets more and more dissatisfied with the love stages which he is , so rapidly climbing one after another.

He experiences that his Indriyas, organs of knowledge and action , the eyes etc., have risen in rebellion and have been determinedly refusing to do anything except what relates to the One Beloved. The portrait of his Beloved is dancing before his closed or open eyes. The heart and head is fully occupied with the Beloved and Beloved’s thoughts, leaving no space for anything else.  He feels he has sold himself away. He feels nothing else exists for him except him and his Beloved.He feels he does not exists at all. He feels nothing else exists except His Beloved. He feels everything is His Beloved’s and in the form of His Beloved.

Finally even though the ” I ” of his has disappeared, he becomes unable to bear, the idea that though it is the Beloved Herself, Mother, she should not have two aspects, even nominally viz., one as the lover in him and another as the Beloved outside him.He is unable bear the idea of himself being different from Mother or Mother being even temporarily imagined as different from him. Even the imaginary difference of the Lover and the Beloved, becomes too unbearable and there is the finalmost desire of complete mergence.

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 101 TO 110

LALITHA SAHASRANAM ललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम 

101)  Manipuraanta-rooditaa मणिपुरांतरूदिता Mother in the centre at the navel appearing. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 101

102) Vishnu-granthi-vibhedini विष्णुग्रन्थिविभेदिनी – Severing the knot called Vishnugranthi. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 102

103) Ajnaa-chakraanta-raalasthaa आज्ञाचक्ररालस्था -Mother residing between the eyebrows.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 103

104) Rudra-granthi-vibhedini रूद्रग्रन्थिविभेदिनी – Severing the knot called Rudragranthi.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 104

These knots are named, Brahma, Vishnu and Rudragranthis. The earth and water elements with the two chakras Mulaadhaar and Svaadhisthaan are indicated by Brahmagranthi. The next two powerful and shining elements  are fire and sun;   these with the two chakras of Manipur and Anaahat are indicated by Vishnugranthi. The next two elements in the form of air and ether with the two chakras of Vishudhhi विशुध्दी and Aajnaa आज्ञा are indicated by the Rudragranthi.

Those that are fortunate enough to have these knots severed, i.e., pierced, through by Kundalini, rise above all the overpowering and impurifying influences of the particular elements and have the control of everything that is capable of being done , as a result of the full control of these elements. It is by this method that the siddhis or  supernatural powers and wonderfully mighty benefits and experiences are attained.

105) Sahasraara-ambuja-arudhaa  सहस्राराम्बुजारूढा – Having ascended the thousand petalled lotus.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 105

106) Sudhaa-saaraabhi-varshini सुधासाराभिवर्षिणी  Showering down torrents of ambrosia.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 106
When the devotee rises to the understanding of his Godlessness (?) as he feels it, when he gets extremely uneasy and discontented, when his desire to be nearer Mother becomes extremely intensified, when there is burning fire of painfulness due to separation, then in the case of the devotee, the working is not through the scientific yogic process of Praanaayaam breathing,etc. What takes place in the case of devotee is this: Considering that Her child is ignorant of the yoga methods, Mother Herself as Kundalini wakes up and rises, in the central passage Herself , as if driven to the necessity of rising, due to the pressure of the devotee’s desire, and finally deluges him with nectar.
As stated in the introduction page, Sahasraar is the nectar lake, to which Mother takes Her child (the devotional soul) for an ambrosia bath, when the child gets restless and craves for the swim-bath-sport with playful Mother and violently shakes from sleep.
The rising of Kundalini is commencement of the  manifesting of the unmanifested Mother and She is in the highest manifested form when She reaches Sahasraar सहस्रार.In the path from just manifested to highest manifested, there are three stations of action and three of rest. That of action is described as of the breaking of the knot.So that three times Mother is Mahaa Raajni the valiant Mother, and thrice Sinhaasaneshvari. In Mulaadhaar,She is ShreeMaataa full of mercy to raise the devotee from ignorance and misery, and in Sahasraar, She is Nijaaruna-prabhaapura-majjat-brahmaanda-mandalaa, i.e., deluging the devotee in the shower of Life, Light and Love.Rising from Mulaadhaar, She breaks the spell of the creative energywhich is doing the work in the universe, of breaking the unity into multiplicity. When that creative energy is vanquished , the vanquished, as is usual,naturally becomes the ally of the devotee and makes a friendly present of control over whatever relates to its dominion. Further when Mother is taking a slight rest, She is worshipped by the devotee, for what She has done fore him.Again She breaks the spell of the differentiating energywhich is doing the work of keeping the different relationships of the multiplicities , and this vanquished also becomes the ally.Again She is worshipped during rest, and then again She breaks the spell of the final energywhich helps the work of bringing the multiplicity to unity and creates oneness of manifoldness, for Her devotee. After this is done, She is in Her highest joy in Sahasraar.

To repeat,Mother is Shree Maataa in the Mulaadhaar Chakra and Nijaaruna-prabhaapura-majjat-brahmaanda-mandalaa in the Sahasraar Chakra. She is the unmanifested and the highest manifested Mother in the two centers respectively.In Mulaadhaar She begins to be the Mahaa-raajni, the valiant Heroic Fighting Queen with activity and She thus , alternately in six centres Mahaa-Raajni and Shree-mat-Sinhaasaneshvari. Thus between the two functions of as Merciful Mother and Mother who endows the devotee with Light, Life and Love, She is alternately the fighting Queen Mother, and the worshipped giving-what-the-devotee-wants Mother. 

Breaking the knot means breaking the spell and includes three processes,viz., (1) conquering the opposition due to a certain energy; (2) understanding it and (3) utilizing it to one’s elevation.

107) Tadillataa-sama-ruchih तडिल्लतासमरूचिः – Brilliant and speedy as the lightning flash, in Her passage from Mulaadhaar to Sahasraar.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 107

108) Shat-chakro-pari-sams-thitaa षट्-चक्रोपरिसंस्थिता – Residing above the six chakras.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 108

Samsthitaa संस्थिता (Residing); residing above the six chakras , viz., Mulaadhaara,Svaadhishthaan,Manipura, Anaahat,Vishuddhi and Aajnaa.

109 ) Mahaa-sakti महासक्ति – Greatly attached to and possessed with craving for, Her devotees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 109

She is so much devoted to Her devotees that She is actually almost mad after them, so to say, infatuated with them. Aasakti means craving.

110) Kundalini कुण्डलिनी –  Serpentine Power. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 110

Kundala means coiled and hence Kundalini means what is coiled. Its own form is like a coiled serpent.

” The shining(Tejas तेजस) vital energy(Jivashakti जीव शक्ति), which is the manifestation of life (Praana प्राण), is called Kundalini. This resides in the center of the flames of fire of Mulaadhaara Chakra. She is sleeping like a serpent, having three (and a half) coils , radiant and she is ever hissing in the centre of sushumnaa the central passage of the spinal cord, where She resides.

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 91 TO 100

 

LALITHA SAHASRANAMA ललिता सहस्रनाम      MAI SAHASRANAMA माई सहस्रानाम

91) Kula-sanketa-paalini कुलसंकेतपालिनी – The protector of the secrets of the scriptures, the Protector of fame and the Protector during temporary sufferings as result of right conduct and virtue being crushed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 91

Kula means the scripture,She keeps the secret of the  scriptures. This means that, although the scriptures are read, nothing is achieved or understood without Her grace or that of the Guru.

Kula also means family,and right conduct; Mother also keeps the secrets of the failings of Her devotees,i.e., keeps up their honour before the world , so long as they are forgivable and unrepeated blunders.

Kula also means the collection of Chakras, etc., but enough has been said on that subject for the present and here the names referring to Kula are taken in the other sense.
92) Kula-anganaa कुलांगना The chaste family woman who is the family-Saviour.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 92 

Kula the chaste family. Mother is the protector of womanhood and chastity of ladies that belongs to high families.The meaning is that the chastity-vowed respectable women are well protected in any emergency, especially against assaulters, by Mother.
93) Kulaantas-thaa कुलान्तस्था – She that stands by Her devotee’s family or by the side of all women and men of right conduct up to the end, and who finally rewards them.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 93

94) Kaulini कौलिनी Belonging to families. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 94

Because She is worshipped in every house.” Mother is to be worshipped in every place , town, house, village and forest by men who are devoted to Her “.

” Kula means Shakti, and Akula means Shiva, and union of Kula with Akula is called Kaulaa. As Kaulini, Mai therefore also suggests the greatest blessedness on  Conjugal joint and mutual worship on Mai Days, as She  creates  sacrificing   and self-surrendering love between husband and wife.”
95 ) Kula-yogini कुलयोगिनी  She that incorporates one desirous of being incorporated, in Mother’s family of Her devotees and sons.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 95

Kulaachaar also means offering worship, etc. to a chakra a geometrical figure mentally inscribed in ether or a metal plate.But as stated before, that meaning should not be thought of, in this set of names, of a different field of Mother’s action.

She is called Kulayogini because She is connecting members of the family in a tie.

96 ) Akulaa अकुला Having no Kula. She that does not judge  human beings by births and families , but by their intrinsic worth. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 96
97 ) Samayaan-tasthaa समयान्तस्था – She that stands by the side of Her devotees in worst times, and when he is undergoing pains to leave this body, or She that resides in the heart of one, who extends equality to all. Sama सम means equality and ya य means he who attends it. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 97
98) Samaya-achaara-tat-paraa समयाचारतत्परा  She that is ready to accept and be satisfied with the poorest and most incomplete and meagre rituals, which the devotee is able to observe serving at the right moment, as best as he can. Mother is most merciful while considering his capacities, circumstances,times and conditions.Just as Kaulaachaar कौलाचार is kind of worship, so is Samayaachaar समयाचार. The former is worshipping Mother in Chakras mentally produced in ether. The latter is worshipping Mother in the ether of the heart itself.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 98
As per Mother’s Ideal, Kulaachaar कुलाचार is the practice, in one’s dealing with all, of a demeanour which proceeds from the belief that we are all of one (Kula कुल) family and Samayaachaar is the higher practice of seeing sameness and dealing out treatment of equality and justice to all.
This name also means , She that is anxious to see that Her devotee’s demeanour to all is uniformity,justice, oneness, sameness and equality. Samay समय means worship or time and Aachaar अाचार means behavior. Mother’s own behaviour also during worship is one of very great impatience, to somehow finish up the rituals and very quickly enter into personal relations of equality, of Mother and Son or God and devotee, with Her devotees.

Thus in the field of worship, he who worships by imaging  Mother as standing in a geometrical figure, outside in the ether, is Kaulaachaari कौलाचारी ; whereas  he who worships by creating the image of Mother as centered in his own heart is a Samayaachaari समयाचारी.

In the field of the outer world he who extends the relations and treatment of equality, sameness and oneness to others is a Kaulaachaari कौलाचारी, whereas he who is prepared to take matters as they befall with self-surrendering spirit is a Samayaachaari समयाचारी.

To express the above by a link, Kaulaachaari is represented by ” Love All and Serve All”and Samayaachaari, by ” with unconditional self-surrender” and both of them are commonly connected with “Devote yourself to Mother”.
99 ) Mulaa-dhaaraika-nilayaa मूलाधारैकनिलया  Chiefly residing in the Mulaadhaara.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 99

This means that in most of the bodies, the central passage through the sushumnaa is entirely closed.
100) Brahma-granthi-vibhedini ब्रह्मग्रन्थिविभेदिनी Severing he knot called Brahmagranthi.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 100

There are six chakras and three knots on the passage. 

The nectar flowing from the Sahasraar सहस्रार is called Kulaamrita कुलामृत. In every body at the bottom of the spinal cord, there is a cavity in which Kundalini कुण्डलिनी resides.There are three passages along the spinal cord from near anus to the brain.The two passages on the sides are open for all, through which breathing takes place.The central one is closed for all, except for yogis and Devotees.A Yogi opens up the central passage and gets Kundalini to rise in this passage by the Praanaayam प्राणायाम i.e. scientific breathing practice and other methods and in a scientific way.The devotee only experiences , that rushing of the Kundalini has happened when the phenomena of the Bliss and unconsciousness take place. When the devotee experiences highest ecstasy, the Kundalini has been in the Sahasraar (brain) and the nectar has been flowing.

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 81 TO 90

LALITHA SAHASRANAMA ललिता सहस्रनाम    MAI SAHASRANAMA माई सहस्रनाम 

81) Mahaa-paashupata-astra-agni-nirdagdha-asura-sainikaa

महापाशुपतास्त्राग्निनिर्दग्धासुरसैनिका – She burnt up the army with the fire of the astra (weapon ) called Mahaapaashupata(महापाशुपत) . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 81

After that the grace has been fruitful to this extent She burns away the army, which means the long lingering undetectable Vaasanaas the fundamental rootlets of different desires.

Please differentiate “vanquishing” and “burning” as the latter means total annihilation and not mere control. The army of Daityaas ( demons)means mental modifications due to ignorance. The fire of Mahaapaashupataastra महापाशुपतास्त्र means the burning power created as a result of belief and practice of the non-duality arising from and increasing with devotion.

82) Kaameshvaraatra-agni-nirdagdha-sa-Bhandaasura-shunyakaa

कामेश्वरास्त्रनिर्दग्धसभण्डासुरशून्यका – Bhandaasura with his army was burnt up by the (Love) fire of the (weapon of) Kaameshvara

ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 82

It is after so many efforts that the superior devotee becomes finally able to kill Bhandaasura by the Fire of Love which he bears to Mother. The subtle point to be noted here is that, although Mother has helped the devotee all throughout, the demon is finally killed by the Kaameshvar. This means that the liberation work of oneself is to be done by oneself alone.

83) Brahmopendra-Mahendraadideva-samstuta-vaibhavaa 

ब्रह्मोपेन्द्रमहेन्द्रादिदेवसंस्तुतवैभवा – Her supreme power is praised by Brahmaa, Vishnu, Mahendra and others ( deities). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 83

Her wonderful royal sportivity is praised by all the three big deities for these reasons.Firstly, She Herself gradually brings about the evolution and salvation of Her devotee, secondly, She takes no credit to Herself and shows to the world that the success is achieved by Her devotee himself as the Asura (demon) was finally burnt by the devotee and not Herself and thirdly, She Herself again would restore Bhanda to life as will be seen from the next name.
84) Hara-netraagni-sandagdha-kaama-sanjivana-aushadhih 

हरनेत्राग्निसंदग्धकामसंजीवनौषधिः – She was the life-giving medicine to Manmatha मन्मथ (God of Love)who was burnt up from the fire from the eye of Shiva.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 84

The question may arise. Is this evil a powerful enemy of Mother ? No, even the evil is of Her own making and indispensable to supply the material to Her devotee for practicing and experiencing the needful to realise Mother, and therefore, She sees that evil does remain in the world and is not entirely extinguished. Good and evil

both belong to Mother and are of Her making. One is needed for the other.She sees that none is powerful enough to wipe out the  existence of the other.

Under Mai conception, in reality, there is nothing like absolute good or absolute evil. Good and evil are simply relative terms. One helps the soul directly, the other indirectly. If one is the achievable , the other is the indirect means of achieving. Evil is seemingly dirty manure to which the sweetest fruit of “good” often owes its exsistance. In Mother’s Lodge philosophy , there is no hatred for evil and no possibility of  destroying evil, once for all and ever . By sublimation, the worst vices may be transmuted to be the best virtues.  What is required is the Energy and the success on sublimation, both of which depend on Mother’s and guru’s Grace alone.

In another view, there is nothing bad. Everything is good, though of different grades. Where the judge enters, there the barrier line is formed; and what is below the bar receives a relative name of “evil”.

The good and bad are, therefore, mere making of its maker.

The Mai-ist outlook is different from that of an average follower of any individual religion.  This goal is not to do something secretly for himself to save himself from miseries in his seclusion. The Mai-istic fabric is raised on ” being oneself and harmless and useful member of a large family of the Mother “.

The true foundations of Mai creed are different in their very initial forms.Thus the Mai-ist has the greater disposition towards what may be called ” Sahajaavasthaa ” सहजावस्था, Causal State. as-it-may-please-Mother living”. The evil should not be permitted to harass the good, and the good shall not be permitted to humiliate evil beyond certain limits. No downright denouncing of evil, no sky-reaching resounding of good. Be extremely alert, understand the working and act best to achieve your goal. If you cannot withstand the temptation after having done your best, do not deprecate yourself, do not despondSuffer cheerfully, be wiser through your folly; if a thorn has pricked you, well run to Mother. She will slap you but will remove the thorn. There is no great superiority of the thorn unpricked or inferiority of the thorn-pricked. Gradually and cheerfully go towards the goal with faith in Mother’s protection and Guru’s guidance.

 

85) Srimat-vaagbhava-kutaika-svarupa-mukha-pankajaa

श्रीमद्वाग्भवकूटैकस्वरूपमुखपंकजा – Her Lotus Face represents the divine Vaagbhava group ( a group of syllables in the pancha-dashi mantra).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 85

The Panchadashi Mantra पंचदशी मंत्र has three portions, the first of which corresponds to the topmost portion of the Mother’s  physical body,viz., the face . Shrimat (divine) श्रीमत means having power of conferring wisdom and other exalted powers. Vaagabhava means that by which a person attains the power of speech.The Vaagbhava-kuta वाग्भवकूट is the group of five syllables,viz., ka, e, i, la, hrim.( क, ए, ई, ल, ह्रीं )
86) Kanthaadha-kati-paryanta-madhya-kuta-svarupini

कण्ठाधःकटिपर्यन्तमध्यकूटस्वरूपिणी – The central portion from the throat to the waist represents the Madhyakuta. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 86

Madhyakuta, is called Kaamaraaja-kuta कामराजकूट also as (Kaama) the desire to liberate Her devotees resides in Mother’s heart. This kuta has a group of six syllables,viz., ha, sa, ka, ha, la, hrim.( ह, स, क, ह, ल, ह्रीं )
87) Shakti-kutaika-taapanaa-katyadho-bhaaga-dhaarini 

शक्तिकूटैकतापन्नकट्यधोभागधारिणी – The lower portion from the waist downwards represents Shaktikuta.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 87

This is a group of four syllables, viz., sa, ka, la, hrim.( स, क, ल, ह्रीं )

Thus the first group of Mantras represents – Mother’s portion from head to chin, the face and knowledge, and is called Vaag-Bhava-Kuta and contains five letters, viz. ka, e, i, la, hrim.

The second group represents Mother’s portion from throat to waist and heart and desire, and is called Kaam-Raaja-Kuta or Madhya-Kuta and consists six letters, viz., ha,sa, ka, ha, la, hrim. 

The third group represents Mother’s portion from waist to toe, Lotus Feet and action, and is called Shakti-Kuta. The group contains four letters, viz., sa, ka, la, hrim.

Please note that, Vaagabhava Kuta is connected with Mantra repetition, Kaam-Raaja-Kuta with devotion and Shakti-Kuta with service,love and self-surrender to the Lotus Feet.

The first is connected with knowledge, the second with devotion and the third with Yoga ( Supernatural powers- Shakti) and complete self-surrender or love. The first with head, the second with heart and the third with Mulaadhaar Chakra and Lotus Feet.

Thus Mother’s Grace flows prominently along the paths of Knowledge, Devotion, Yoga and Love.No aspirant is purely of one type. Generally there is simultaneous progress, more or less on all allied planes of spiritual evolution, though sometimes knowledge and devotion are alternately in preponderance and though some are natural achievements and some acquired ones.

So often there have been strong disputes as to the superiority of one to another, and I have been so often questioned that I would record my views here, though  this is not the right place.In the first place although some are called Devotees भक्त , some Jnaanis ज्ञानी some Yogis योगी and some God-lovers प्रेमी , it is seldom that any one is the only achievement. We fancifully give exclusive names after the most prominent achievement.

The simplest view is to have very clear definitions, and very appropriate diagnosis. To explain by an illustration, in the case of a father fondling a child and the mother neglecting the child, one should not commit the blunder of arriving at a universal conclusion that every father loves a child more than the mother. It should however be clearly seen that a particular father is rather a mother and a particular mother is rather a fatherThe error should be located correctly.

Going by essence and not by conclusions wrongly made from wrong premises about the lives, names and achievements of certain personalities, these distinctions should be viewed thus. A Jnaani ज्ञानी is one who knows the smallest detail everything including how to attain God and salvation. A devotee is extremely desirous of being in accompaniment with God. A yogi is practitioner of visualising

God with Glory and Power. Finally the lover is the enjoyer and desirous of being one with God.

In a word jnanin tells you how to get, an inferior devotee (Guana Bhakta -गौण भक्त ) desires to get, a yogi gets a stealthy glimpse by effort,  a superior devotee or a God-lover

(Paraa-Bhakta परा भक्त) is happy extremely with believing God to be as it were in his possession. The God-lover first swallows up God and then gets himself swallowed up by God. The Founder often prays ” Oh, Mother, I have first imprisoned thee in my heart and then handed over myself to Thee  as Thy prisoner to be done with as Thou desirest.”
88) Mula-mantraat-mikaa मूलमंत्रात्मिका She is the root Mantra itself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 88 

Mula means root. This is the fifteen-syllabled mantra known as Panchadashi पंचदशी मन्त्र. This Panchadashi Mantra is  ka,e,i,la,hrim,|| ha,sa,ka,ha,la,hrim || sa,ka,la, hrim || 

 [ क ए ई ल ह्रीं । ह स क ह ल ह्रीं । स क ल ह्रीं । ] The three portions are called Kutas.

She is the soul of all mantrasThis means that mere repetition without love and faith does not give the desired result just as a lifeless body can help in no way.A further meaning sought to be conveyed by some Mai-ists , who have tried so many other Mantras, is that Her sacred name Jay Mai Jay Markand Mai जय माई जय मार्कण्ड माई has by repetition given more efficacious and quicker result than so many other mantras.

Mai-ist should not however jump to this  Mantra. But first practice Mai(माई), next Jai Mai (जय माई), next Aum Shrim Jay Mai (ॐ श्रीं जय माई), next Aim Shreem Jay mai ( एें श्रीं जय माई), then Aim Klim Sauhoo (एें क्लीं सौः). When he begins to see in dreams a beautiful park with beautifully carved out roads, and feels the joys of spring with peacocks, cuckoos, etc. therein, and when Mother in the form of a young girl within teens is seen playing with Her maids  with a flower ball or in company with some devotees of Mother or any other enjoying position, it should be understood that the achievement of the Mantra has been fully perfected ( siddha सिध्द).

Some Mai-ists even without a preliminary idea see in a dream Mother in the relieving posture over a couch supported by four legs which show movement. Some see a big hall with hundreds of most beautiful maids, surrounding a throne on which Mother is seen seated. Each dream has its own significance and is generally indicative of the stage of the devotee who dreams

I do not mind being called Blined-faithed but I give these details because I wish a religion to be spoken of with a scientific and precise accuracy. I am sick of over-exaggeration and falsehood in matter of religion and religious experiences. The conclusions can be bombarded with any new theories or beliefs to the contrary, but experiences themselves would not leave any room for discredited.

“Aim”एें increases mutual love between devotee and Mother,as that between Mother and son.Repetition of Aim, Aim, Aim will become Mai, Mai, Mai, Mother, Mother, Mother”. Shreem श्रीं will give prosperity, Hrim ह्रीं  will make the devotee feel ashamed of what he is and will confer knowledge, on realising that he is unworthy, wicked and ignorant. Klim क्लीं will give him attractive power. Aim एें will perfect his love to Mother, Klim क्लीं will perfect his love to the universe and Sauhoo will establish identity between him and all and Mother.

Considered from the point of evolution, AIM एें means fattered soul or JIVA. Hrim ह्रीं is knowledge or Vidya or Mother’s Grace and Klim क्लीं means liberated soul, full of love for all.

Thus, between the fattered soul and liberated soul there is only one thing, viz. the bashful young mother’s Grace.The idea is very clear from (1) Jivah, Shivah, Shivo, Jeevah; (2) Sah, Jeevah, Sah, Sadaashivah; (3) Paasha, Baddah, Sadaajivah; (4)Paasha, Mukta Sadaashivah.  Fettered soul is (will be) liberated soul. Liberated soul is (was)fettered soul. The soul that has been bound up by Mother by Her noose is ever fettered (in spite of any efforts of himself and others). The soul which is delivered from the noose is forever a liberated soul in the end, even if there are ups and downs.

A Jeeva जीव or a soul means a person possessed with the idea of egoism, who believes himself to be the sole director of the eight groups, viz.,(Puryashtaka), (1) five organs of action; (2) five organs of knowledge;(3)five vital airs; (4) Manas, Buddhi, Chitta,and Ahankaar ( explained before); (5) five elements, (6) assets and  liabilities of actions and reactions  Karma; (7) desires and emotions, Karma and (8) on the top of everything ignorance, imperfection and controllessness, i.e., Avidyaa (अविद्या).

By extinction of attachment, the idea of his embodiment is destroyed, and by relinquishing the idea that he is the director of the eight groups above described, he gets over egotism.

When the Jeeva is released from egotism and even embodiment, and is beyond any influence of the cause for embodiment and of the elements embodying him, he becomes Shiva or self realised or Mukta or freed.

It is on the strength of this absolute truth that Mai-ists advocate no hate, no envy, no superiority complex. A Mai-ist must have been the most sensitive balance for judging his own actions thoughts and desires, but when he views others , he must have this view,” The highest saint of today might have been the greatest devil of yesterday. The difference of the highest and lowest man is nothing compared to what Mother’s Grace can do.”

 Mantra is derived from man (मन) repetition and tra (त्र)protection and means that it protects those who repeat it.

89) Mula-kuta-traya-kale-varaa मूलकूटत्रयकलेवरा – Possessing the body consisting of the three divisions of the root (Mantra).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 89

90) Kula-amritaika-rasikaa कुलामृतैकरसिका – She has special fondness for the nectar of Kula. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 90

“It is not that She is fond of drinking nectar, but She is fond of giving a nectar shower or a nectar bath,” to Her truest devotees children.

” The Shakti called Kundalini in the form of a serpent, beautiful, fine as a lotus fiber, resides in the Mulaadhaara , biting the pericarp of the Mulaadhaara ,which is like the pericarp of a lotus, with its tail in its mouth.”

Seated comfortably, the aspirant should force the breath upwards. By the compression of the breath, or by devotion and meditation, the fire within blazes up.By the force of this blaze, Kundalini wakes up and breaks through the knots as well as the six lotuses. This energy reaches the Sahasraar-chakra and the ecstatic condition then experienced is known as the supreme state (para परा), and is the cause of the final beatitude.

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 71 TO 80

LALITHA SAHASRANAM ललिता सहस्रनाम   MAI SAHASRANAM माई सहस्रनाम 

71) Jwaalaamaali-nikaakshiptaa-vahni-praakaara-madhyagaa

 ज्वालामालिनिकाक्षिप्तवह्निप्राकारमध्यगा – She is in the centre of the blaze of fire throwing out sparks. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 71

All this seeming protection from outside against enemies and the army paraphernalia is more for dignity. The real thing is that whatever appears as a spheroidal fire-blazing protective stronghold enveloping Herself, radiates from Herself.

There is a reference that while Mother was fighting accompanied by the army of Her Shaktis against demon, the demon said, “Why do you get proud of defeating me ? It is the power of thy shaktis and not Thyself “. The Mother answered him saying “These are only my splendors and my own aspects. There is none except myself “, and on Her replying so, all the Shaktis entered Her.

This name can also be taken to mean “She that most miraculously creates sparks of devotion in the midst of blazes of fire of calamities, in the case of the devotees.”

 

72) Bhanda-sainya-vadhodyuktaa-shakti-vikrama-harshitaa भण्डसैन्यवधोद्युक्तशक्तिविक्रमहर्षिता She is delighted at the activity of the Shaktis that are prepared to destroy the army of Bhanda. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 72

Bhanda, the fettered soul, has his army of the ideas of duality, ignorance, evil, illegitimate, immoral, and unrighteous desires, vices, etc. 

Mother is delighted at the gradual betterment of Her devotees in their plane of worldly ideas, aims, intentions, and actions. When a man enjoys even but  a small portion of true  Bliss, the veil of ignorance is destroyed and the machinery of increasing causes and effects by mutual action and reaction is set to work speedily.

” When a person does not recognise Mother and Mother’s Grace , he gets bewildered by his own  energies and is involved in full worldwormness.”

When a person does not recognise the exsistance of his own powers , some energies take advantage of his weakness.

The latent energies within have two aspects viz. subjective ( Pashubhumikaaa पशुभूमिका ) and objective ( Patibhumikaa पतिभूमिका  ), i.e. leading to brutality or to sovereignty. Just as there are red and white corpuscles of opposite nature in a human body, so are there a lower and higher mind as well. There is a constant struggle for superiority and victory between these two minds and their energies.The degenerating energies can be killed out by ameliorating energies only. Once developed, the germ of knowledge or devotion or wisdom or self-control continues to increase.All material things perish by too great use, but these faculties, powers and tendencies, once they take root in the heart, continue to grow.

 

73) Nityaa-paraakramaa-topa-nirikshana-samutsukaa

नित्यपराक्रमाटोपनिरीक्षणसमुत्सुका  She rejoices at beholding the rising valor of the Nityaas.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 73

Nityaa means those powers who constantly reside near Her.

Nityaas are similarly the eternal ameliorating energies of the soul. Nityaas are similarly the presiding powers over each of the fifteen days in the bright and black fortnights.And if the latter are gracious, every day that passes makes the Mother’s devotee better and better in some field or other and makes him evolve and progress most speedily.

 

74) Bhanda-putra-vadhodyukta-baalaa-vikrama-nanditaa

भण्डपुत्रवधोद्युक्तबालाविक्रमनन्दिता She rejoices in the valour of Baalaa, (who is) ready to slay the sons of Bhanda.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 74

Baalaa means innocence, selflessness purity, etc. as an aspect of Mother, of a nine years young girl who destroys small impurities and evil tendencies of the daily routine life , such as little falsehoods , little cheatings, little selfishness ,little pleasure, little indulgence and other little things , so often unnoticed and not minded. Mother begins the progress of her devotees by making him practise great cautiousness in matter of smallest things, the so-called trivialities.

 

75) Mantrinyambaa-virachita-vishanga-vadha-toshitaa 

मन्त्रिण्यम्बाविरचितविषंगवधतोषिता She is delighted at the destruction of Vishanga made by mother Mantrini.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 75

Vishanga and Vishukra are the two brothers of Bhanda. Vishanga is perversion of life-conduct, poisoned judgment and craving for worldly objects. Vishukra is wasteful thinking and action. The perversion is removed by correct thinking and wasteful-ness  by right action.

76) Vishukra-praana-harana-vaaraahi-virya-nanditaa 

विशुक्रप्राणहरणवाराहीवीर्यनन्दिता  Rejoicing in he strength of Vaaraahi the sucker of the life of Vishukra. Vaaraahi  वाराही is Danda Naatha दण्डनाथ or Dandini दण्डिनी.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 76

77) Kaameshvara-mukhaaloka-kalpita-shri-ganeshvaraa

कामेशवरमुखालोककल्पितश्रीगणेश्वरा – Shri Ganeshvara was formed by Her glances at Kaameshvara.ललितासहस्रनामस्तोत्र,नामक्रमांक 77

Just as Kaamesha कामेश  and Kaameshvaraa कामेश्वर are different, so are Ganesh गणेश and Ganeshvara  गणेश्वर different. Ganesh is determination and discrimination and Ganeshvara is destroyer of doubt.

If, after that wasteful action is eliminated and evil company is shunned by judicious action and right thinking, the devotee has mastered his desires, i.e., has become Kaameshvar, Mother smiles at him with approbation for his struggles and success. What arises from this smile is the destruction of all doubts ( the destroyer being Ganeshvara) about Mother’s existence, Her readiness to help Her devotees, the final law of action and reaction and the conviction that each experience takes him along way Mother-ward.

78) Mahaa-ganesha-nirbhinna-vighnayantrapraharshitaa

महागणेशनिर्भिन्नविघ्नयन्त्रप्रहर्षिता She is delighted at the great Ganesha’s breaking the obstacle formed of the magic figure.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 78

Impurities, wasteful action and evil company being eliminated, if one devotes oneself to Mother, Mother showers the Grace of destruction of all doubts.The magic figure which mean insoluble problems as creation of universe, life after death, re-incarnation.etc. cease to frighten or confuse the devotee and to form barriers, in relation with or progress towards Mother.

Magic figure which forms the main obstacle is the delusion and limitedness, which confines the soul to a certain restricted field of thought, imagination, emotion and action, etc. Beyond this little square like the four sides of a well in which the frog lives, he cannot peep.Everything else that surpasses those limits is not believed as existing or even possible. It is this magic square which is responsible for so much misunderstanding,alienship, hatred, differences, atheism, quarreling and all the evils. That pitiable little worldworm finds his heaven and salvation in that little magic square. This square and infatuation of the square is broken by (1) destruction of doubt about Mother’s existence (2) the conviction about the infallibility of Karma Law (3) the conviction that there is a method and a remedy (4) practice with faith, viz., that he is capable of achieving final success through that remedy.

79) Bhandaasurendra-nirmukta-shastra-pratyastra-varshini

भण्डासुरेन्द्रनिर्मुक्तशस्त्रप्रत्यस्त्रवर्षिणी She is showering missiles in response to the weapons thrown by Bhandaasura. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 79

After this stage is reached,viz., that doubts have disappeared and the aberration about the said great truths has ceased, the lower mind makes very strong efforts to throw the man overboard. these are the missiles of Bhandaasura, and these missiles mean the last temptations. But when the devotee is thus tried, being pushed into the eternal abyss of delusion by Bhandaasura, Mother is equally alert and She is showering Her Grace in so many ways and of so many varied efficiencies and through so many sources. 

80) Karaanguli-nakhotpanna-naaraayana-dashaakritih

करांगुलिनखोत्पन्ननारायणदशाकृतिः  From the nails of Her ten Lotus Feet and fingers the ten qualities of Naaraayana-ship ( supreme Godhood of a single universe ) spring.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 80

The Grace is showered from the nails, i.e., on meditation of and on prostration to Her Lotus Feet, as a result of which there arises the fully perfected condition. In the usual proverb from ” Nara to Naaraayan “[ नर से नारायण ], (from manhood to godhood), the meaning Naaraayan as “perfect”, is clear. Also, Dashaa दशा means condition and Kriti कृति means act. From Her Nails proceeds Her act of raising the devotee to the “perfect” condition. And there should be absolutely no doubtfulness or wonderfulness about it, because the ten incarnations  of Vishnu have sprung from Mother’s finger nails . It is stated that the ten Avataars दशावतार (incarnations) having sprung from Her finger ends, and having done their godly miraculous work, stood before her with folded hands, for any further orders , to be carried out.

And this perfection takes place, through the instrumentality of higher and higher, and still higher energies following one after another from the rays , causing greater and greater evolution. this is shown by the avataars themselves of Vishnu, the protecting deity of the Trinity. These are the fish, the tortoise, the boar, the man-lionनृसिंह, the dwarf वामन, the primitive axe carrying Parashuram, Rama, Balaram, Krishna and Kalki, which generally represents the higher and higher forms of evolution of life inhabiting our Earth.From the meditation of the Lotus Feet the devotee begins to know Mother as the origin of the different wonderful energies which have maintained the equilibrium of the universe. He further gets control over the five states of a jiva or a soul, viz., the wakeful जागृति, dreaming स्वप्न, sleepingसुषुप्ति, ecstatic तुर्या and ultra-ecstatic परा and also over the powers of creationउत्पत्ति, preservationस्थिति and destructionलय, disappearance and re-appearance which fully belong to Mother, and within certain limitations are gifted to the souls as well, in their small little-soul-creations.

EXTRACT FROM: 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 61 TO 70

LALITHA SAHASRANAM   ललिता सहस्रनाम      MAI SAHASRANAM माई सहस्रनाम 

61) Sudhaasaagara-madhyasthaa सुधासागरमध्यस्था – Residing in the centre of the ocean of nectar, with which the city is surrounded.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 61

Some of the principal places of Her residence are enumerated as:-

(1) Mountain, (2) City, (3) Happy home, (4) Lotus forest (5)Kadamba groves and (6) Ocean.

Mountain is golden and miraculously herbed. City is full of civilization. Home is seat of sacrificing, fraternal and parental love and sheltering place for guests, hungry, distressed, etc. Forests represent renunciation. Groves represent sportivity. Ocean represents immortality.

Thus She is prominently present wherever there is an over poweringness of Royalty, Civility, Hospitality, Sportivity and immortality, affording a happy and wonderful combination of even contrasts.

62) Kaamaakshi कामाक्षी –Lovely eyed. She to whom Her devotees are as dear as Her own eyes.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 62 

63) Kaamadaayini कामदायिनी –The fulfiller of desires. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 63

64) Devarshigana sanghaata stuyamaanaatma vaibhavaa 

देवर्षिगणसंघातस्तूयमानात्मवैभवा – Her power is praised by the assemblies of multitudes of Devaas and Rishis.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 64

Mother is “lovely-eyed” and “fulfiller of all desires.” Mother is a wonderful player in both fields of opposites, so that She is equally praised by Devaas full of desires and greatness and abundance of all enjoyments, as also by Rishis the masters of Siddhis, divine knowledge, meditation and renunciation, etc.

65) Bhandaasura-vadhodyukta-shakti-senaa-samanvitaa  

भण्डासुरवधोद्युक्तशक्तिसेनासमन्विता – She is endowed with an army of Shaktis (powers) for the sake of slaying the sinful-suggesting and life-sucking in-dweller.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  65 

There is a belief in many religions that there is a Satan or a devil,who drives away one towards sinfulness. Here the idea is that there is an in-dweller within every being, something like the personification of the lower mind, who is an unavoidable being, being co-existent with the embodied and imprisoned soul, afflicted with ignorance, impermanency, limitedness, pain, sorrow, fear, etc.

The best way of breaking this In-dweller’s power is prostration to Mother’s Lotus Feet, as by falling flat before Mother’s Lotus Feet, the in-dweller is within our grip, being pressed between the ground and our heavy body. He can be emaciated and annihilated in course of time by the all-evil-consuming rays rushing from the Lotus Feet, the fingers and the nails which while coursing through our head and heart up to the toe and returning to Mother’s Feet, take away a large portion of our worldly attachment and consciousness.

Asura असुर is made of Asu असु, meaning life and ra र meaning to take awayAsura असुर therefore means he who takes away life. Mythologically Bhandaasura was a demon born from the ashes of the God of love after he was burnt by Shiva. Philosophically the outlook about good and evil should be widened on knowing that evil is only offspring of love itself, but when misplaced.“Bhanda” भण्ड means beautiful to look and hellish to deal with, wrathful and shameless, apologising and repeating the same sins and harassments again & again.”Bhandaasura”  

भण्डासुर may also mean a fettered soul and to destroy him means to transmute a bound soul to be a free soul.

As there are many further descriptive names, it is better to go side by side , with different meanings comprising concrete and abstract conceptions , and literal and philosophical interpretations. The reader of the book like this is expected to do much of the gap-filling, sorting and similar work, himself. There must be an ample field for him to exercise  his own faculties, to serve himself and Mother. 

The Mother’s army consists of Ganesha and Bhairava and ShaktisGanesha means determination after discrimination, and Bhairava means strong and perseverant, whole-hearted, nothing-sparring effort. Shaktis means powers which are best gained and awakened by Mother’s meditation, as Meditation has creative power.

66) Sampatkari-samaarudha-sindhura-vraja-sevitaa 

संपत्करीसमारूढसिंधूरव्रजसेविता – Attended by herds of elephants conducted by Sampatkari.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 66

To these elements of discrimination, determination, and efforts, is added the cheerfulness which is the fulness of the joyous state of mind, with patience.

Elephants are known for wisdom and their quite and cheerful disposition. In one word they are of Saatvik, i.e., equipoised and discriminative nature.Elephant-goad is previously stated to represent control or knowledge. So Sampatkari is the knowledge-energy of the three energies.

67) Ashvaarudha-adhishtita-ashva-koti-koti-bhiraavritaa

 अश्वारूढाधिष्ठिताश्वकोटिकोटिभिरावृता Surrounded by many crores of horses conducted by Ashvaarudha.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 67

The power of Ashvaarudha sprang from the noose of Lalitaa and ran in front of Mother with a great speed, riding a horse called Aparaajitaa अपराजिता ( The invincible ), and crores of swift horses followed Her.The senses are called horses. Arudhaa अरूढा means rider (of horses), the controller of the senses, i.e., mind.

What is meant by Ashvaarudha riding, followed by crores of horses, is that She directs and drives endless sense-impressions in millions of minds simultaneously. Thus Ashvaarudhaa is full of Raajasik,राजसिक i.e., active nature. The noose represents desire, and Ashvaarudhaa may be taken to mean energy of desire.

Viewing Mother as in battle field She has in Her army:- first, elephants with Sampatkari संपतकरी , then horses with Ashvaarudhaa अश्वारूढा, next Dandini दण्डिनी, then Mantrini मन्त्रिणी and then She Herself. Dandini दण्डिनी, Mantrini मन्त्रिणी and Herself are seated each in a chariot.

Dandini rides forth with a rod in her hand and is a power of action. She proclaims the advent of Mother striking fear and establishes the consciousness about the final supremacy of the powers of Mother that follows. Mantrini who next follows is the intimate minister of Mother for discussion, decision and propagation of the simplest welfare remedy of repeating Her names with sacred Mantras Praise Hymns, etc.

Viewed from the point of view of the inner life, while conquering the inner foes , it becomes apparent that the first thing is that the knowledge of our imperfection & bondage.(Sampatkari). The second thing is the strong desire to do everything to be, be liberated. (Ashvaarudhaa).The third thing is breaking all obstructions with the rod. Say, by making chitta-shuddhi or attaining purity of mind by hard struggle, by penance, by becoming enemy of oneself, and by undergoing rigid observances, etc.(Dandini). The fourth thing is Grace which is the result of Mantra repetition, devotion, praising Mother,etc. (Mantrini). The fifth and last thing is the acceptance by mother Herself, on perfecting what still remains as imperfection.

To understand and appreciate Mother’s names one great truth should be constantly borne in mind, viz., the underlying idea of the intense spirit during the repetition of all descriptions is that Mother makes Her devotee to be what She is described as, and that Her devotee becomes Mother like by either Her special making or by natural psychic law of ” We become what we meditate upon,” or by the combination of both Grace and unifying meditation.

Thus when we describe Mother as victorious over worst enemies, apparently, there is no propriety of saying so when Mother is all in all, but the spirit behind the idea of repeating the name, and of praising Her with these words is that the devotee becomes victorious over his worst enemies. 

68) Chakraraaja-rathaarudha-sarvaayudha-parishkritaa 

 चक्रराजरथारूढसर्वायुधपरिष्कृता –  Seated in the chariot named Chakraraaja, She is armed with all the weapons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 68

The king of chariots, Chakraraaja, belongs to the great Queen Mother and it carries Ananda flag, the flag of Bliss.

It should be noted Mother alone has weapons and she has all weapons. The other two can help, but not finally and fully.

“She has all weapons.” This means that however wicked or weak you may be, that can be set right in no time by Mother’s Grace. Bliss which represents the flag is secured for them that are under Her banner.

For a very mediocre devotee who prays for immediate relief or gain, Chakra means all different vicissitudes of life, the various ups and downs. She is the Raaj राज (Master) of them. TheDisposer of them. She is always ready for earliest flight to the devotee being Rathaarudha i.e., mounted in chariot, with all weapons, i.e., remedies to secure relief to the devotee against all kinds of enemies or obstructions , as of personal imperfections or worldly in-congenialities, etc.

69) Geyachakra-rathaarudha-mantrini-pari-sevitaa 

गेयचक्ररथारूमन्त्रिणीपरिसेविता – She is attended by Mantrini who rides the chariot Geyachakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 69

By Geya the simplest meaning may be taken to be “praiseworthy”. Geya means worthy of singing or carrying singing as in modern radio-furnished motors. Geya chariot may be taken to be chariot ” connected with praise ,” i.e., sympathetic with the pedestrians on the spiritual path of praising, singing psalms, etc., i.e., devotion to Mother.

70) Kirichakrarathaarudha-dandanaathaa-puraskritaa 

किरिचक्ररथारूढदण्डनाथापुरस्कृता – She is preceded by Danadanaatha, who rides Her chariot Kirichakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 70

Kiri means boar.The chariot is drawn by boars. Kirichakra-mounting is riding rough-shod.

Taking the case of very mediocre devotee, to start with, Dandanaatha दण्डनाथ same as Dandini दण्डिनी, helps him by giving him strength to override rough conditions and sometimes also by saving him from consequences of others riding rough-shod over him. Next, Mantrini मन्त्रिणी saves him from the evils of worldliness and of temporary happy living, by constantly reminding him of the Mother’s lotus Feet, and of the supreme truth, that whatever good has fallen to his lot is due to Her Grace

 

 

GOD AS MOTHER : NAMES 51 TO 60

LALITHA SAHASRANAM  ललिता सहस्रनाम           MAI SAHASRANAMA माई सहस्रनाम

51) Sarvaabharanbhaasuraa सर्वाभरणभासुरा Adorned with every ornament. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 51

52) Shiva-kaameshvaraankasthaa शिवकामेश्वरांकास्था – ललितासहस्रनाम स्तोत्र, नाम क्रमांक 52  

Mother says to the devotee,” I have been the worshipped and Mother for innumerable lives to thee. Now let me be the worshipper and the daughter to serve thee after so many endless and indescribable miseries that you have suffered for me.”

She as daughter is the sitter in the lap of Her devotee at this stage.

This idea I got at the worshipping place of my most revered old friend Kaushikarambhai V Mehta.
When I went to him, he offered me with great love the best dish of almonds, sugar-candy etc.I would not eat though he repeatedly asked me to eat. The fact was that I do not eat or drink anything without dedication to Mother and I was too shy. My throat was chocked. In a piteous voice I sang two lines by way of an answer. ” Mother, tell me whether you are  Mother and I am son, or I am an old Father and you are my darling lovely daughter! ” Generally, whenever parents gets best dainties to eat, children’s remembrance stops the morsel going down the throat. It was this experience which made joyful and dancing and I said to myself, I have found the meaning of Shiva-kaameshvaraankasthaa.
That Mother takes a fancy and delight to be the devotee’s daughter is not an inappropriate idea. It is only fools who always prefer to be the worshipped and never the worshippers. 

There was a living instance in Bengal, the Blessed home of Mother Worship and the birth province of  Her Blessed son,Shri Ramakrishna Paramahamsa.

A devotee extremely poor once desired to celebrate Durga Pooja festival and went to fetch his daughter for the purpose from her husband’s house. The husband’s family was extremely rich and the members of the family drove out the devotee stating that he was a fool to expect that his daughter who was the queen of the family, which would be celebrating the festival gloriously with grand dinners, would be rolling half-starving at her father’s house.
The devotee returned and on the road journey wept under a tree at the first half of the journey. At the second half he found his daughter shouting out to him to stop. The daughter stated weeping that after his departure there was an exchange of harsh words and she was turned out to her father. The daughter said,” Father, do not worry. You have been old. My husband has given me immeasurable wealth. We shall live together and I will serve you for your life.” The father was still more miserable. Not only he was spurned but his daughter was turned out. The daughter served him shampooing and with most delicate love actually fondling old father- Durga Poojaa was celebrated with devotion gloriousness and lavish spending, in a manner which surprised the whole province. On the ninth night she sat in the devote’s lap in full ecstasy and asked him,” father , tell me honestly, don’t you repent, having taken this idiosyncrasy of devotion to Mother.” The devotee said,” My darling, you are yet too young to have any idea of my love for Mother.”  Next morning the daughter was missing. 


On inquiry it was learnt that his real daughter had not left her husband’s house.

Mother often desires the fanciful pleasure of being the devotee’s daughter. She feels joy of sitting in his lap.
Reader, I am free with thee as we are soon to part, after a few pages. Weep and weep out of love for Mother, if you are a devotee. If you are a heartless learned one , laugh at my folly of wasting my breath in wilderness. Mother has been given Her right status by few devotees. Most of the devotees have understood Her to be stern and awful. Some have exploited Her Grace and Mercy. Very few have loved Mother as Mother.But here the love has been of such an immeasurable intensity that unlike the most universal truth that the Mother fondles the child , the devotee fondles the old Mother, who has been neglected and discarded  by the ungrateful universe.

In love when there is monotony due to the climax of loving in a particular relationship, there is still greater pleasure in inverting the relationship, just as when you have read a book for times without number, you like to read it from last chapter to the first. It is this idea which gives clue to the inversion of the letters of a Mantra.
It is higher than the highest stage of natural love. The natural relationship is one of the schools of the devotees is for woman devotee to consider herself as beloved of Lord Krishna, and some male devotees too as in the Raadhaa-Vallabha school , consider themselves to be Gopis i.e., the beloved of Lord Krishna. On the above lines there is higher than the highest, and it is when the devotee considers God as his beloved.

53) Shivaa शिवा – The beneficial.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 53

The energy underlying what becomes beneficial through perception, right understanding, true knowledge, practical wisdom, impartial seeing, long fore-sighted thinking, charitable considering, concentrated remembering,healthy conceiving, determined wiling,disinterested loving, legitimate desiring.etc., is a gift and grace of Mother.
The Daanavas and the Devas are on equal relations to Mother; She does good (Shivaa) to all beings.Hence Mother is known as  Shivaa. She is Shivaa because She confers on Her worshippers natural purity, stainless qualities, superiority, supporting power,supremacy and immortality.

She who has assumed the energising aspect connected with one and varied consciousness, who is intellect, without attributes, self-shining, unchangeable, supreme bliss, and the cause of destruction of worldly bondage, is Shivaa.

54) Svaddhina Vallabhaa स्वाधीनवल्लभा – She by whose devotion a lady becomes the master of her husband. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 54

This is so because she fills his heart with love for her and for her Mother. Such a devotee is full of love for her husband. She regains her husband though lost.

The Mantra ” Jaya Maarkand Maai Jay Maarkand Maai Svaadhina Vallabhe Jaya Maarkand Maai Jaya Maarkand Maai ” [ जय मार्कण्डमाई जय मार्कण्डमाई स्वाधीनवल्लभे जय मार्कण्ड माई जय मार्कण्डमाई ।। ] has wonderfully achieved the desired result. Maai devotees must however, be very careful, not to abuse powers nor to hope any success in illegitimate desires.The Mantra would be successful if the repeaters are faithful and obedient to their husbands. Maai will relieve you speedily of your honest grievance, provided you are humble and righteous.

Another meaning is She by whose devotion a wife regains her husband from overwhelming clouds of misery and distress or from the clutches of some higher powers.

( Saavitri सावित्री, Sachi शची and Sukanyaa सुकन्या are instances in Hindu Mythology.)

55) Sumeru-madhya-shringasthaa सुमेरूमध्यश्रृंगस्था Dwelling on the middle peak on golden Mount Sumeru. ललितासहस्रनाम स्तोत्र, नामक्रमांक 55

56) Shriman-nagara-naayikaa श्रीमन्नगरनायिका – Resident and Ruler of the beautiful city. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 56

57) Chintaamanigrihaantasthaa चिंतामणिगृहान्तस्था Residing in a house built of Chintaamani. ललिता  सहस्रनाम स्तोत्र, नाम क्रमांक 57

Chintaamani is that jewel which yields all the objects desired to the possessor, as soon as he meditates on Mother and makes the demand about the thing desired.

58) Pancha-brahma-asana-sthitaa पंचब्रह्मासनस्थिता Sitting upon a seat, formed of five Brahmas. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 58

The terms state,” There is the Supreme Mother, in the supreme house built of Chintaamani gems , which on meditation, gives the desired objects. There is a great pleasant couch, whereupon Maheshvar serves as the pillow, Sadaashiva as the mat and whereof Brahmaa, Vishnu, Mahesh and Ishvar are the four supports.”

On this great couch the great Tripurasundari reclines.

59) Mahaapadmaatavisamsthaa महापद्माटवीसंस्था – Residing in the great forest of lotuses.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 59

60) Kadambavanavaasini कदम्बवनवासिनी Living in a grove of Kadamba trees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 60

The place of Chintaamani is surrounded by a gallery formed of gems (Manimandapa), and around this is the grove of Kadamba trees.

EXTRACT FROM : 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 31 TO 40

 

LALITHA SAHASRANAMA  ललिता सहस्रनाम      MAI SAHASRANAMA  माई सहस्रनाम

31) Kanakaangada keyura kamaniyabhujaanvitaa  कनकांगदकेयूरकमनीयभुजान्विता  – Having lovely arms encircled with golden ornaments.ललिता  सहस्रनाम स्तोत्र, नाम क्रमांक 31

32) Ratnagraiveya chintaaka lolamukhaa phalaanvitaa रत्नग्रैवेयचितांकलोलमुक्ता॑फलान्विता – Having a pearl danging from a necklace of gems and gold. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 32

Adorned with the liberation – promise – representing celestial necklace with the most attractive gems and gold, put on by Her for the just-initiated devotees, as if the neck were pressed down by Her just initiated devotees, with their two hands, to crave mercy.

The pearl in the necklace is dangling and is just near her heart. It is to give assurance to Her devotees, although they are dangling and fickle-minded about their having a place and play in Her heart. This suggests to them the sublime truth, viz., that to the Mother the weakest child is dearest in Her heart.

Those who meditate (Chintaaka) on Her from the crown up to the neck (Grivaa)alone and cannot meditate further on Mother up to Her heart in the cavity of their heart,, i.e., those who worship Her only externally have their love to Her, which is ever changing in intensity. But even the devotion of such wavering devotees Graiveyachintaaka  becomes fruitful, although they are bound by various earthly desires. They are like the dangling pearl, swinging like pendulum between happiness arising from earthly pleasures and that from devotion to Mother.

There should be no confusion between the Mangal Sutra and the Necklace regarding their being different things with different missions. The Mangal Sutra is for them that are Her beloved children who love Her and would sacrifice themselves for Her out of love for Her. The necklace is for the welfare of the devotees of various grades. If subtlety is appreciated, a distinction should be made from the view of direct approach to Mother as Her child and approach to Her through the usual religiously prescribed channel, although it may be remembered that the beloved children are those souls who have already been in the religious routine in previous lives, as per Hindu conception.

It should be clearly known that those that are connected with the Mangal Sutra, have doubtlessly their place in the heart. Devotees are connected with heart, necklace and liberation, where as the children have, in addition to those the claim to neck, Mangal Sutra and general welfare in the running life as wellChildren have a double share, and naturally so, because they are in the most cases, the cream of the devotees.

33) Kaameshvara-premaratnamani-pratipanastani

कामेश्वरप्रेमरत्नमणिप्रतिपणस्तनी – Her two breasts are the rewards offered in exchange for the priceless gem of the love and light of the Kaameshvara.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 33

It need not be repeated that Mother is not the Father’s wife as per Mother’s Ideal, and even then in the Founder’s opinion there can nothing more revolting than for children to even think of the husband and wife relation between Father and Mother, or for parents to think of the sexual relations of the daughter and son in law.

There can be no greater bluntness of heart than those devotees may indulge in the sexual relationship of the worshippables. The philosophy of lover and beloved, or husband and wife, however relishing, is, in Founder’s opinion and experience, much inferior to that of Mother and child.

From personal experience the Founder states that the pangs of separation and ecstasy of joy is many times much greater.

There are four principal parts of Mother’s physical person and four kinds of devoteesThe face, the breasts, the lap and the Lotus FeetSweet smiles of Mother are for the newly initiated devotees desirous of controlling their desires. They look into Her face, forget their misery and get wonderfully encouraged to push on forward on their path of spiritual progress. They know only face and meditate thereon. Next, Mother gives the suckling of Her breasts full of knowledge, devotion and Love-nectar to the advanced devotees who have mastered their desires especially the sexual desire. Further, Mother offers Her lap to the volunteering devotees who share Her work and worries in Her great work of conducting the universe and protecting righteousness, and finally Mother offers Her Lotus Feet, which are invisible and unattainable for all others , to only fully self dedicated devotees of the best and most supreme devotion.

This is a meditation and interpretation in just the reverse order of the usual meditation method. Mother’s meditation is not from toe to top but from top to toe and the highest devotee is he who proceeding from up, from the meditation of the most charming merciful face finally merges in the devotional meditation of Mother’s Lotus Feet.

34)Naabhyaa-la-vaala-romaali-lataa-phala-kucha-dvayi   नाभ्यालवालरोमालिलताफलकुचद्वयी – Her two breasts are the fruits growing on the creeper-like hair which sprang from Her deep navel. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 34
35) Lakshya-roma-lataa-dhaarataa-samunneya-madhyamaa   लक्ष्यरोमलताधारतासमुन्नेयमध्यमा –  Her waist in inferable only from the group of the creeper-like hair. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 35

36) Stanabhaaradalanmadhya pattabandhavalitrayaa 

 स्तनभारदलनमध्यपट्टबन्धवलित्रया – Her golden belts supports Her waist which bends under the burden of Her breasts and makes visible the three separate folds of the side ribs below the bosom. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 36

37) Arunaaruna kausumbhavastra bhaasvat katitati

अरूणारूणकौसुम्भवस्त्रभास्वतकटीतटी Her waist is bright with a rosy tinted garment.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 37

38) Ratnakinkinikaaramyarashanaadaama bhushitaa

रत्नकिंकिणिकारम्यरशनादामभूषिता –Decked in a belt beautified with jeweled bells.ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 38

39) Kaamesha jnaata saubhaagya maardavoru dvayaanvitaa कामेशज्ञातसौभाग्यमार्दवोरूद्वयान्विता – The blessingfulness and smoothness of Her thighs are only to the devotees who know what is highest fortune, viz., to be sharers with Her in the responsibility of managing the universe.ललितासहस्रनामस्तोत्र, नाम क्रमांक 39

The idea is that an infant is suckled, but when the child grows up and becomes a boy, Mother makes him sit in the lap, and while patting his head and playing Her fingers in his curls, tells him by sweetest words of advice about what should and should not be done, how facts are, how different conditions should be faced and initiates him very gradually and imperceptibly in to the act of sharing with her, her responsibilities. So also of the Mother.

40) Maanikyamukutaakaara jaanudvayaviraajitaa

माणिक्यमुकुटाकारजानुद्वयविराजिता – Her knees shine like jeweled disks. These are like the pair of the frontal globes of the divine elephant.ललिता सहसनाम स्तोत्र, नाम क्रमांक 40

EXTRACT FROM : 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 21 TO 30

LALITHA SAHASRANAMA  ललिता सहस्रनाम      MAI SAHASRANAMA  माई सहस्रनाम

21) Kadambamanjiriklripta karnapura manoharaa  कदंबमंजरीक्लृप्तकर्णपूरमनोहरा Decked with clusters of the Kadamba flowers worn above Her ears. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 21

22) Taatankayugalibhuta tapanodupamandalaa ताटंकयुगलीभुततपनोडुपमंडला The two jewels in her ears are the sun and the moon.

The sun and the moon are the breasts,eyes and ear-rings of Mother. ललिता सहसनाम स्तोत्र, नाम क्रमांक 22

23) Padmaraaga shilaadarsha paribhaavi kapolabhuh पद्मरागशिलादर्शपरिभाविकपोलभूः Her cheeks eclipse the brightness of the ruby Padmaraaga. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 23

If the sky with beautiful red colour was like our earth and the sky had corals, how beautiful they would be!

But they would be feeling shy and be put to shame by Mother’s cheeks.

24) Navaviduma bimbashri nyakkaari radanchchhadaa नवविद्रुमबिम्बश्रीन्यक्कारिरदनच्छदा Her lips put to shame the colour of fresh corals and Bimba fruit.  ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 24 

25) Shuddha vidyaankuraa kaaradvijapankti dvayojwalaa शुध्दविद्यांकुराकारद्विजपंक्तिद्वयोज्ज्वला

She shines with Her two rows of teeth in the form of buds of pure knowledge. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 25

Shuddha Vidyaa is pure or final knowledge, when a yogi discarding limited supernatural powers is prompted to embrace all in himself.

On whom She smiles, he has passed through all Dikshaas, i.e., stages of initiation and knowledge. This Shuddha Vidyaa dawns on him and makes him forget the difference of “I” and “Thee”. The upper teeth row represents theory and knowledge, the lower one initiation and realisation.

26) Karpura vitikaa moda samaakarshat digantaraa कर्पूरवीटिकामोदसमाकर्षतद्दिगंतरा The fragrance from the betel leaves She chews attracts the deities of different directions.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 26

The tiny musk mark in the forehead and the fragrant betel leaf in the mouth are considered very auspicious and recommended for Mother’s devotees.

Both confer attractive power. In the case of female devotees the tiny mark is a great protection against sexual hypnotism from the evil minded and is a centre of radiations of her own sexual hypnotism foe them whom she loves.  The centre between the two eyebrows is a very important centre along the spinal cord way.

27) Nijasallaapa maadhurya vinirbhartsita kachchhapi निजसंलापमाधुर्यविनिर्भर्त्सितकच्छपी The sweet melody of Her words brought the Kachchhapi to a stop. Kachchhapi is the Vinaa, i.e., the musical instrument of Saraswati or the Goddess Minerva of music. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 27

Sings one devotee :- When Saraswati with Her Vina was singing Thy various triumphs in charmful tunes ” O , Thou of  beautiful speech!She immediately closed the melody of of the string of her instrument with her fingertips, as soon as Thou started Thy vocal speech as it was sweeter than the sweetest music, ever sung or played.”

28) Mandasmita prabhaapura majjata kaamesha maanasaa मन्दस्मितप्रभापुरमज्जतकामेशमानसाThe mind of Kaamesha is drowned in the fullness of the glory of Her sweet smile.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 28

Kaamesh कामेश is Mother’s primary beginner in devotion. Kaameshvar कामेश्वर is Mother’s superior devotee. Kaamesh is the devotee who is desirous of conquering all desires. Kaameshvar is he who has conquered and has become master. Kaamesh is able to be above all the Kaama, desires and worries by reason of drowning his mind in the remembrance of Mother’s sweet smile. The original popular meaning of Kaamesh and Kaameshvar is Shiva. The order has been changed here as the smile should precede the speech.

29) Anaakalita saadrdrishyachibuka shriviraajitaa अनाकलितसादृश्यचिबुकश्रीविराजिता

Illuminated by the beauty of Her chin, the equal of which is not to be found. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 29

Chin reminds one of children’s often catching Mother’s chin and forcefully turning Her face to themselves to hear and grant the demand made by them Chin-holding is the most affectionate assertion of the child’d right to the Mother, turning Her mirror face to itself to join eyes to eyes and protruded lips to protrude lips. Reader just sublimates thy love to thy Mother. Has thy mother never thrust her betel juice, quite unexpectedly in thy mouth! Imagine the same oneness with the divine Mother, and tears will flow from thy eyes in devotion, if thou art a true Maai-ist.

30) Kaameshabaddha maangalyasutrashobhit kandharaa कामेशबध्दमांगल्यसूत्रशोभितकंधरा Having the neck adorned with the liberation promising thread tied for the satisfaction and assurance of Kaameshas  ( devotees desirous of conquering desires ) around it.   ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 30 

It need not be re-stated that Kaamesh in the original means Shiva as husband of Shaktibut here it means as in bracket aboveMangala Sutra in popular meaning means the marriage thread which a wedded wife wears and prizes more than anything else as contributing to the life and happiness of her husband.

It is worn as sign of her faithfulness, chastity and the livingness of her husband. The interpretation of Mangala Sutra may be taken as ” tied-for-devotees “, and ” their welfare securing thread “.

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 1 TO 10

LALITHA SAHASRANAM ललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम

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1) Shree Maataa श्रीमाता“The Holy ” Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 1

The birth-giving physical mother is usually remembered and called upon in times of sorrow; but our natural mothers are not able to remove the different kinds of pains. Great men believing in reincarnation have therefore said: “Millions of physical mothers I had, O Treasure-house of compassion! Thou art the only one Mother of Eternity. Save me from the vast and disastrous ocean of world-wormness.” The Mother is only one who is capable of removing the endless misery.

Shree means prosperity, success, beauty and wisdom

Shri is ambrosia. The title Shree is prefixed to eminent personages and is an honorific word.

2) Shree Mahaaraajni श्रीमहाराज्ञी“The great” Queen. The controller of the created Universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 2

She by whose Grace the creation goes on. She who is the fighting Heroine Queen, and who fights out and dispels and controls all that is obstructive for Her devotees.

3) Shrimat Sinhaasaneshvari श्रीमत्सिंहासनेश्वरी“The Ruler” on the lion-throne.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 3

One rendering is Sinha सिंह meaning pain and asana असन  means expelling.

She is the destroyer of universe or that into whom the created beings enter on their dissolution. She is the Queen of Queens, Mother who is the most supreme merciful Donor, holds Her Darbar and grants whatever is demanded by Her devotees, and by all in good relations with them.

4) Chidagnikunda-Sambhootaa चिदग्निकुण्डसंभूताWho is born from the altar of the fire of consciousness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 4

If Mother is such a heroic and Majestic Queen, is She also unapproachable like such queens? No, just the reverse, She is at your beck and call. From the fire of devotion of a devotee that burns within his heart uninterruptedly, without fuel, and dispels the darkness of desire and attachment to other things and other persons , She at times bursts forth. Devoted heart is a fire because it consumes the sins and evils of the Universe and Mother abides in that fire, though not born from it.

Mother has often appeared from the physical altar of religious sacrifices as well. Thus run some of descriptions – “Out of the sacrificial fire, slowly arose a woman divinely beautiful, adorned with divine ornaments and bright as the moon. She was Mother, the only one, the supporter of the Universe, equal to whom there is none “. Again we have ” Then the devotees constructed a very beautiful sacrificial altar and the devotees offered their body, mind and soul as oblations. When they were about to offer up the whole of their bodies, there appeared a great blaze of light, bright as millions of suns and cool as millions of moons put together; in midst of this light was seen an indescribable wheel-form ( Shree Chakra ); and from its centre the Great Mother shining like the morning sun dawned forth. On beholding the great Mother, the souls of all were filled with ecstasy and they bowed to Her again and again.”

5) Bhakta-Kaarya Samudyataa भक्तकार्यसमुद्यता“Manifested Herself ” for fulfilling the objects of the Devotees.ललिता सहस्रनामस्तोत्र, नाम क्रमांक 5

In the original it is “Devakaarya “referring to Devaas. The same word can be retained and be interpreted to mean that Mother is constantly engaged in transforming Her devotees to be the most shining deified beings. But as the Universal Mother has no partiality to gods and demons, I make the change least that same may be perpetuate the long carried misunderstanding. Her eternal occupation is fulfillment of devotees’ desires and their transformation.

6) Uddyat-Bhaanu-Sahasraabhaa उद्यतभानुसहस्राभाThis indicates She is very red. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 6

Rosy complexion is indicative of freshness, Love and mercy. There are three forms of Mother, the physical (sthula स्थुल ), the subtle (sukshma सुक्ष्म )  and the supreme (para पर ).The physical form has hands,feet, etc. and is elemental, the subtle consists of Mantra and ethereal, while the supreme is made of the Vaasanaas वासना and is ideal.

7) Chaturbaahu-samanvitaa चतुर्बाहुसमन्विता Endowed with four arms. ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 7

8) Raagasvarupapaashaadhyaa  रागस्वरूपपाशाढ्याHolding the noose of desire.  ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 8 

Desire is the Supreme, the third, i.e., the Vaasanaa form of Mother, the noose being the corresponding gross form. This weapon She has in Her lower left hand. The subtle form of noose is Hreem.

9) Krodhaakaaraankushojwalaa क्रोधाकारांकुशोज्ज्वलाShining with the elephant-hook of both “wrath and worldly knowledge “.  ललिता सहस्रनाम, नाम क्रमांक 9 

Aakaara आकार may be taken to mean self-created universe of souls based on ignorance, world-attachment and world-wormness.

She shines, holding in Her lower right hand, the elephant-hook which increases or removes world-wormness, wrathfulness, hatred, etc. The noose and the elephant-hook of Her are spoken as desire and anger. The noose is Ichchhaashakti, the goad, JnaanaShakti ज्ञानशक्ती , and the bow and arrows referred to next, represents Kriyaashakti क्रीयाशक्ती .

10) Manorupekshukodandaa मनोरूपेक्षुकोदण्डाArmed with the sugar-cane bow of mind.  ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 10 

Mind characterised with both Sankalpa संकल्प and Vikalpa विकल्प  (healthy and unhealthy, rational and irrational thinkings)is the bow. This is in Her upper left hand. Mind has mainly four functions. {1} Covering the whole vision with thoughts of ” I, my, mine, not I, not my, not mine,” {2} Oscillating between several aspects of a question, {3} Discriminating and determining and {4} Unifying oneself with. These are, in one word, egoism, thinking, discriminating and being one with.

EXTRACT FROM : MOTHER AND MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND

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

WHO CAN UNDERSTAND MOTHER’S WAYS

It is interesting to see the alliedness of Self-surrender and Adwaitism. Popular adwaitism means a belief of unreality, non-existence.Mai-istic positive of Sharanagati is not a disbelief  of the Existence  or a Delusion, but the training of the mind  to remain uninfluenced , as if nothing existed independent of Mother’s Will.

Nothing can’ be neglected . They form the basis for the realisation of  ‘Everything’. Let therefore the Impersonal God be thought of  after you have attained Personal God.Let Adwaitism be pursued after the attainment of perfection achievable through Dwaitism.

As I grew up in years , I realised my folly raising cries in wilderness and pouring nectar over barren lands. I feel like a scientific musician, singing behind a drop scene , unseen,and unseeing , who after exhaustion on doing his best, has found there is not a single soul as the listener or the audience. The songster is not be blamed because when he passed in through the theater compound, he had seen vast crowds. The songster laughs at his own delusion  of mistaking the pin-drop silence ( a result of absence of listeners ) for supreme appreciation  by a large audience. Anyway the songster is none the less happy. mother has heard him and accidentally all the songs were psalms to Her. He has served Mother and that is the fullest recompense  any pigmy man can aspire to.

Mother ! I  find no place for me to lay my head in peace. ” In my Mother’s lap ” was the first lecture given on the opening of the MOTHER’S LODGE. Service, surrender, with love and devotion, to the one finalmost Thee, Thy pets and Thy children of humanity, is the only remedy. I have no craving for that infatuating word “Religion” with so many prejudices attached thereto. Let the world talk of Mai-ism as a remedy and not as a religion.

Not a single day has passed, when I have not asked myself, ” For whom have I been writing ? ” and I have no answer.I have been only serving my most beloved Mother, to give a joy of mother enamoured idiotic child.

My mania is over. I might have hurt many. I assure all those hurt, that I have no personal ill-will, either to moderners  or to bigoted to followers of Adwaitism or of followers of different saints or with those infatuated with the ways of western living or scientists , atheists  or the holiest but narrow-minded orthodox people. I myself am the scion of a most orthodox Brahmin family, but I am a conglomerate of scattered bits  of all varieties. In my college days, being fond of inverting things , I interpreted ,” Mukam Karoti Vaachaalam ” मुकं करोती वाचालम् reversely and prayed to Mother,” Oh Mother I want that Grace which will make me mute of chatter-box “.

My last words for my sister and brothers : So long as you have the worshipful reverence for your saints, devotees and Gurus it does not matter,if you have none for images , scriptures, temples, pilgrimage places and none for your traditions , costumes and defined  ways of living ; so long as your hearts , even though temporarily and only when overpowered with misery, turned towards Saints and Devotees, so long as you have a feeling  of having been blessed  on prostration to living Gurus , Saints and Devotees, all the spiritual victories  and finally to be won for you.

You can be happy provided you have decided to make others happy.There is no other way.Spirit is more powerful than matter. There is some inexplicable working which is making a man full of love and devotion and service , least liable , not only to disturbances from the world , but to diseases, physical irregularities and various indispositions. So to say, on leading that sort of life , you become unapproachable to evils  and unassailable by rude attacks of injurious men, hard situations an disagreeable circumstances.  Something generates in you which gives you an invincible power , not only intellectual, moral, religious but the very physical power of the body itself. You don’t contract disease ; an dis you do, you recover much sooner. You have the fewest enemies; you have the smallest perplexities of life. Believe that your happiness and misery solely depend you. And what is your equipment for highest happiness and minimum of misery ? Your virtuous life , non-attachment and celibacy on the one hand , and your devotion and surrender to God on the other , with love and service.

Superior devotees , during their hours of communion  with God get a promise-ful boon  from their believed Deity.It is that a particular mode of approach and worship and a particular compilation of praiseful  expression  will move a particular manifestation of God to the maximum.The modern man asks ,” Why that preferential treatment ? “. For instance ,” Why Markand Mai ? and why not G -Mai ? “was once an unnerving question. What answer can the Founder give ? Founder silenced the questioner, on owing defeat ,” Yes, She is G -Mai “. Few days passed. G would repeat Jay Mai and not Jay Markand Mai. Once he had high fever. Having failed to get any relief , he began repeating Jay Mai; absolutely no relief ; he saw a faint figure of Mother who said,” My son’s name is much dearer to me  than my own name “. The man repeated the whole Mantra ” JAY MAI JAY MARKAND MAI “; he had normality within a wonderfully short time. This is the experience known to the Founder in the year before 1935. The man wrote a letter about his illumination and sorrow for his past impudence.

To return to our subject:  a particular set up of a particular worship method, or a prayer or a Mantra  or a Sadhana, in every smallest detail  has the unique advantage  of innumerable multiplications , from age to age and man to man. The verbatim and literatim sameness , is the greatest point.There is a certain sacredness and superbness and pureness ; there remains no room for the smallest doubt  or discussion  about the purity and intactness. A particularly worded and a particularly detailed  prayer or a worship, as once for all settled  between a devotee and a particular Deity, invokes the attention of Deity.It puts the Deity in sweetest memory  of the Deity’s  relationship with a certain devotee. There is earth and sky difference between being addressed as  ” You , so and so ” and ” You, Mother of So and So ” . The Deity makes the good the first promise given; the deity stirred up to grant  the most immediate fulfilment of the desires of prayer-offerers and name-repeaters.

Universal Divine Mother has made a Nimitta , a namesake instrument of Mai-Markand  to declare MAI-ISM. Mai Markand is 300 % aware of his incapacity and so he tells Mother, ” Which devil is going to hear to me ? The only possible way is that you should be showering Mercy and Grace on who-so-ever approaches you through ” Mother’s Message “, “ Mai Sahasranama ” or ” Mai-ism “.

Followers of Mai-ism should form their preliminary ideas first from ” Mother’s Message “ and should thereafter go through the present book. If you have been attached to your Guru  and Mother, you may undertake the repetition of ” Mai-Markand – Ardha-Sahasranama “. It is the finest essence of  five hundred names of the Sahasranama , as dictated in 1949 by Mother during communion , for advanced disciples  who have established  long-durated Guru-Shishya relationship.

For worldly man and woman, I recommend nothing  so emphatically as Service and Surrender. Serve your parents, serve your Guru , serve your god,, serve your wife , children , friends , relations , serve your neighbours , serve all.No technique is required therein. Mother Herself will lift you up. Mother has promised.  And that is Mai-ism.

Once a Master was training his disciple in Sharanagati; the Shishya had great aptitude. After twelve years , it once happened that the Guru was out, and on prayer, the Divine Tripura Sundari appeared before the Shishya . Said She,” I am pleased with your devotion, ask any boon. I would grant you even the final emancipation on your passing away”. The disciple wanted not to be any the least immature disciple of his master; he wished for the glorification of the master on having trained up a worthy disciple. With this mental working, the disciple in all humility said,” Oh Merciful Mother, it is majestically Merciful of Thee to grant me salvation. But I would rather prefer hell, if by my suffering, others can be saved.”. Mother blessed him with highest happiness and disappeared. On Master’s arrival, the disciple joyfully narrated the event. Said the Master, striking his hand against the forehead, ” My twelve years labour over you has been wasted. Who are you to say ‘give me hell’ to save others ? You have not yet fully understood me and my Sharanagati. My son, say, ” Thy Will be done “.

A queen looked at her rear lane thrice alone in her life-time. At her second look she was pleased and surprised , that a girl of twelve doing the scavenging work years before had been woman of thirty, with two children by her side. The queen felt doubtful., if this woman was the same girl , that she had seen eighteen years before. She was pleased to ask and her inference was confirmed. She told her,” You became from a small girl to be a woman with children. You have been so patiently sweeping my court-yard for past eighteen years , but not a single day you have asked even the smaller thing from me “. The poor woman kept her hands folded and said,”Mother, Your Grace and glance is more than enough for me.” The queen was moved ; she said,” You shall have no more to do this menial work. I am ordering my men to send you enough money that will enable you to live with a number of servants.”

The queen managed a large sum of money to be sent over. Years passed. One  evening, the queen heard some noise in the back-yard. Two sturdy young men were catching an old woman and helping her to move  to be below the point of  the royal terrace. The queen was disturbed. She inquired what the matter was. With humblest respects  the two men said, it was their mother,” She is almost on the point of dying and her last desire has been that she should be brought over here  and we have brought her.”. The queen exclaimed,” What, is it not my Sharana ? ”  Said the two sons of old woman,” Yes Mother, that is your Grace-recipient Sharana. She was working here only the last Friday. She continued serving here , although she had so many servants and we , her sons  promised to do the work. But she won’t let us. Now we pray that Your Majesty advises and order her to lie peacefully permitting us to work here”. The old woman with her tottering hands  closed the mouth of her son. She could not bear the words which would mean swerving  from her self-surrender. She looked up at the queen with folded hands.Tears fell from the eyes of the queen. They fell over her face. The queen passed immediate orders to her personal doctor to visit her Sharana and do all the needful to cure her. She breathlessly waited for information about Sharana getting safe. The news bearer gave the news, ” On reaching home, from your Majesty, the old woman immediately expired”.

This is self-surrender, Mai-ism relies upon and preaches.

Dear reader, THAT IS MAI-ISM . GOD AS MOTHER, MOTHER OF ALL, LOVE , SERVICE, DEVOTION AND UNCONDITIONAL CHEERFUL SELF-SURRENDER.

The Founder while closing this book, sheds tears , the final ones to be known by the blessed readers  of this sacred book. ” Mother, I have danced enough  at Thy bidding. take me back now  to the goal  desired by thee for Thy wicked son.”

“With Thy eyes, My eyes United , Do Keep Perpetually’ Remember, Don’t fail, Repeating Mother, mother’s make me die in Thee! Oh ! Ye !!

 MAI SWARUP MAI MARKAND 

If Love is Mother and Mother is Love , I am Mother’s and Mother is mine. Mother bless the readers. Bless Thy followers. Bless Thy surrender seeking. Be Thou pleased with anyone that repeats Thy Sacred Name. On Thyself being propitiated and pleased , let the little universe of every devotee of Thine be most pleased, satisfied, comfortable and happy.
Let it be Thy Grace that the rulers led the ruled into the righteous path. Let good befall to the lot of all. Let the Universe be happy with rains, crops, contentment and prosperity.
Make Thy devotees live in peace and bliss without fear. Make all beings to relish pleasure in attending to their duties and on attaining duties and on attaining their spiritual welfare.
Make the wicked virtuous, make the virtuous successful in attaining their peace of mind. Make tranquilized souls free from bondages. Inspire and help the freed  to be taking up as their life mission, the work of helping, loving and serving others  to free themselves through Thy Mercy and Guru’s Grace.
May all be freed from dangers. May all understand and attain good. May all be living nobly. May all be rejoicing in the Universal spiritual good of all.
Mother! Make all happy, free from all worries and diseases and all calamities. Make each and all of us enabled to enjoy the Best , what is Divine,Sublime and Good.
Jay Mai Jay Markand Mai,
Jay Markand Rupa Mai
Jay Markand Rup Markand Mai

Mai-ism religionises Love and Service

He would do so many things incognito. Once on the Kurduwadi [ कुर्डुवाडी – महाराष्ट राज्य  ] station , when the Founder was the chief officer of the Barsi Municipality [ बारसी म्युनसिपालटी ], in about 1916, he was waiting for long hours from evening to catch the Madras Mail arriving at 2 a.m. There was a lady passenger, rather beautiful, with a child. Some railway staff people were constantly eyeing her. They spoke with some words expressing their bad motive and she insulted them. There was a long waiting period. By chance the child eased itself. There was no water. The insulted people made most of the nuisance and harassed her as if some great crime were committed  and took her to the station master.Soon there was a crowd.The crowd , with the station master and with her as a criminal was brought by them to the spot, to show the nuisance. They were all surprised. There was nothing. Someone has cleaned it off, with a big woolen muffler in a wintry night, which was seen thrown away at along distance. None knew the sweeper.

The Founder says,” You must plunge into places of poverty and misery incognito, in torn cloths and study and share their miseries.You must utilise big crowds in processions and temples, to get insulted and ridiculed. The Founder to overcome nervousness and over-regard  for the opinion of the society, once moved in a procession over a big round , putting on purposely selected torn and dirty clothes and sitting in an extremely dirty carriage. Those who recognised him and those who did not know him, all called him mad and laughed. To him it was a practice at 18, of overcoming the nature of servility for popular opinion. A regular programme, practice and a subtle watching of thoughts and feelings , to ascertain how far the mind and the egoistic  pride or a certain vice is subdued, is an important requirement . It is in the circumstances of self-invited humiliation alone , that one day, your heart breaks to pieces on realisation of Mercy, that Mother has showered on you.

You  have to actually pass through practices. Practically a life of some few years with decided programmes of the  specimen given. Any amount of good thoughts , do not help you.They have their own value, when the mind is brought to a certain pitch of deeper receptivity.Please note an extremely subtle fact; the mechanical fact that you have and passed through certain practices gives you nothing. What you permanently gain  is what your mind  has received deepest indentations of, by way of an invisible asset, while passing through ordeals, mostly self invited.

When you have reached a stage when sinful pleasures are not acceptable to you, you have to pass great period of relish-less deadened life , as you are neither here nor there. The worldly sensual pleasures, especially sinful, you have banished  and the other pleasures of devotion and divine knowledge have not dawned. That period is the most sickening  and suicide suggesting period. While on one side , you are on the side type of Sadhana साधना , you should also be developing your relations with your God and Guru. You will then  have the relief and a different world  to derive your pleasure  from the Love and Service , Devotion and Self-surrender to your God and Guru.

The last straw that break the camel’s back is the wiping out of the sexual notion. You can train up your mind to be smiling with a mastered wrathlessness, you can be well contented in midst of any poverty; you can reach a stage  when no desires make any agitation in your heart; you may rise above the idea of name and fame; you can be as humble as a straw; you may even bless even your enemy; but certain things are most difficult.  These  are : (1) Proof-ness to sexual attraction, the wiping out of the sexual notion itself.(2) Infatuation ( moha मोह ) . (3) Proofness against final subtle most delusion spread over you by Maya माया  and (4) Life-clinging. Infatuation in its highest sense is, by its definition itself, beyond the possibilities of the control of  mind. Such infatuations do come and only the Divine Will of the Mother’s Grace  decides when they would disappear. No human effort can be of any avail. The cases of Moha मोह  ( Infatuation ) and Maya माया  are beyond our ken. They are some special divine arrangements for some special purposes.

Let us therefore stop with with sexual-attraction-proofness. There too nothing can be done without Mother’s perfect Grace.Mother however does arranges matters . High souls can train up themselves with Mother’s and Guru’s Grace , to remain as unruffled as before a lifeless wooden bench with a lady’s picture carved thereon.This process however so difficult to manage , as, unlike all previous practices , it is not one-sided mono practice. in most cases it is dangerous practice, unless Mother herself manages every detail.It can only be  a perfect Guru in the shape of  a lady that has also the fullest control over practitioner , his mind and body, if he at all slips. She must have strength to save him and pull him out,if on the point of sinking. Such guru Mother alone can depute, but She odes it is certain.

Therefore under Mai-ism the most difficult examination has been treated rather leniently and it should be enough that man passes with grace marks. It is enough that the man is true to his wife and that he gets money honestly in fair ways, and that he makes it a point to spend a certain proportion of his wealth for deserving religious charitable purposes.

Mai-ism is for using the terms ” Money-greed and sexual lustfulness ” and not  the centuries old expressions  ” Kanaka कनक and Kantaa कांता  ”  or ” Kaanchan  कांचन and Kaamini  कामिनी “. It is not the woman that is the source of temptation, but it is the lustfulness in man. Mai-ism thinks it is an ungratefulness to denounce the sex of Man’s mother, sister and daughter. A woman is in no way a grater degrading force than man.

Mai-istic eye towards woman is not that of chivalry and appreciation of beauty, engaging manners, softness, tenderness and sexual sentiments or emotions. It is not again that of vengeance towards man , in return of the man’s subjugation of woman in the past. Mai-istic eye is that of mercifulness, sacrificing , service-fulness and sacredness of mother.As between man and woman, Mai-ism wants to develop true understanding of mutual indispensability and incompetitive  co-operative spirit of reciprocal love and service. The question of superiority, equality and inferiority is entirely irrelevant.Mai-ism wants man to love and serve all women and not of any particular relationship or category alone.

Just as love and service have been there , but not religionised , so also , it is not that the idea of looking upon woman as mother is not there , but it has not been religionised . Mai-ism religionises Love and Service and the trying of one’s best to look upon very woman as mother.

Mai-ism most emphatically states , rules for morality are for the development and control of one’s self and for imposition on and accusation of others.

Rise above prejudicial routine religious mentalities and ways of looking and judging and dealing with things. Seek and follow the spirit.It is the sexual attraction itself that has formed a prominent element of the Divine Arrangement of ameliorating souls of both sexes.It is only the abuse of attraction that is responsible for any disastrous evils. At least these can not be evaded by  denunciation  and flying away. How far can you run away from woman ? You have to conquer your lustfulness, by deep thinking, constant memory, cautious alertness,creating relishlessness and hard practice of self-control, with the temptation itself in your front and with mother’s Mercy and Guru’s Grace.

There is an invisible long warfare in the progress path of every soul, of an Infatuating power and a Resisting -power. a success or a failure in any particular case prove nothing in absolute terms. A resistance power of 2000 units will vanquish an infatuating power of 1000 units  and will have  amoral victory, but the very same units power will suffer  a humiliating defeat at the hands of 5000 units infatuating power. There is no greater delusion than to call as victorious  one who had no foe  or a negligible foe , to fight. The final achievement is the resistance power . Power of how many units is the test. And that sadhana of  a man has in its requisite, the training of a Motherliness-seeing eye. Looking from the higher plan, it is wrong even to imagine  infatuating power with woman and to identify resistance power with man. Man have no idea of woman’s mental and emotional world.

Motherliness seeing annihilates lustfulness , because of the working of so many associations and emotions, so very familiar to man. The sublimity of the ideal is that not only man is saved from the feeling of hating woman, but there is a germination of positive factor viz., love of the type one bears to one’s mother.

Each sex has its own best or worst qualities and agreeabilities  and living conditions. The soul in the  body of  a man or  a woman has no sex; and any soul takes one sex form or another, according to the need of developing certain qualities  and paying off Prarabdha debts. Under Mai-ism, man has no superiority over  woman  either from the point of Soul-evolution or worthiness and receptivity for religiosity or spirituality or in the matter of securing Mother’s Grace. Mai-ism means an equal religious recognition of both sexes.

” No belittling; no blaming, no blasphemy, no hating and no evading woman ” is the Mai-istic teaching. A whole heartened effort has been made many saints to create a nauseating sense   by referring to dirty constituents  as scum, phlegm, mucus, bile, urine , blood, pus etc. That is also way, but quite at an elementary stage. Infatuation arises not simply out of physical beauty or the bodily charm and only as a hunger for corporeal enjoyment. Perhaps the underlying wisdom of the teaching is : ” If all your discrimination has extinguished, at least stop before and desist from Physical action “.

” Kill your desires ” is therefore the second teaching. Not simply the desire of sexual connection but kill all desires. Reduce the sum total of all your desires.

When the sum total of desires goes down, the infatuation, the temptation, and even the value of wealth and woman, go down.

EXTRACT FROM THE BOOK : MAI-ISM AUTHOR : MAI SWARUP MAI MARKAND 

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

World ( daughter of Mother ) full of miseries.

The WORLD , so often runs to saints for consolation. But her crookedness, selfishness, jugglery, intrigues, falsehoods, faithlessness etc.have fully tired them out. The saints are so much disgusted with her hypocrisy and ungratefulness, that they get terrorized at her very shadow and at her approach. The saints fly away to live in caves, mountains, forests, on riverbanks and on sea-coasts, as far away from her as possible.They make rules and regulations of never touching and seeing the world , women and wealth. If still by chance she comes nearer , they raise a huge cry.

The WORLD  once most bitterly wept out her distress to Mother. Said the WORLD,” In spite of so many splendors, wealth, education, civilization, learning, this discovery and that discovery of science etc., I am sick at heart, I am miserable . People also talk that the world is full of miseries.  “ Mother advised, ” Why don’t you go  Saints ? “  The crafty reply was,” Yes, I like them, I worship them, I follow their teachings , I supply them their requirements. I was once going to them, but they too have fled away. “ The game playing WORLD  cheated even  Mother. She did not breathe a syllable about her own crookedness being the cause of their flying away.

Mother fully knew what was wrong, but after all, the WORLD  was Her own Creation and Daughter. She was moved with pity. She thought, ” Let Me now create a new type of MOTHERLY SAINTS , saints who do hate , or run away from , or who do not see temptation in world, wealth or woman, saints who do not renounce the world but who remaining therein sacrifice all their for world itself. She called several high souls. All were shrewd enough to guess the purpose . they knew how terrible and bothersome it was to be the Guru of the WORLD shrew. All escaped; but one , inexperienced layman , half saintly half worldly, a non professional soul was caught in the Mother’s net. Mother called Her daughter and with every scolding, advice and warning  said,” I give you the fittest Guru. It is now up to you, how to make yourself consoled and happy for ever.”

Do you think the WORLD, full of so much vice, mischief and evil changed her nature ? No. She had much greater value for the unapproachable , awe-inspiring saints, of whom she would be at least somewhat afraid. This Guru she placed in her pocket and continued her life as before , putting forth the twisted techniques of the new Guru in  defense of her still greater increasing waywardness.

The inexperienced semi saint constantly complained to Mother. Mother cooled him down,” What have you to do with that ? Why ? Don’t you forget all the ill-treatment, slight, ridicule, condemnation and everything in my presence ? Why do mind those things ?Are you not dearest to Me ? Why don’t you keep my love to you always before your mind ? Can you not remain in the world itself  and yet remain unwet – unwetted, untired , undisgusted ?

One day , timidly and trickily , the semi-saint talked to Mother. ” I myself quite immature and imperfect, not even one – tenth of even nominal saints . Your daughter is now quite happy.  She is now sufficiently prepared  to take care of herself. I may now turn , to the work of furthering my own spiritual progress. “  No sooner were these words heard, than Mother’s face changed. Said She , ” What ? Tricks with me ? Do you dare think, I myself can’t make you perfect merely by My Will ? You too want to follow the self-centered selfish spirituality of your predecessors ? “

The semi-saint full of repentance for having broached the subject , full of depression, was merged in despair and was drooping. He began to remember certain facts  of his life  and his own experiences. He had been to two saints, Sri SAI BABA श्रीसाईबाबा and Sri SWAMI SIDDHARUDHA स्वामी श्री सिध्दारूढ  . He had most solicitously prostrated for ‘ Guru-mantra ‘ गुरूमन्त्र and ‘ Diksha ‘ दीक्षा . He was passed over by both, with, ” You have yourself to do a different type of religious work. You can not be given Mantra or Diksha.”

On this thought establishing its mastery, in every atom of his brains, the only thing that remained possible  for the semi saint was to fall prostrate on the ground before Mother’s image . He surrendered himself  with an apologetic pledge-bound shouting expression ,” Mother ! Thy Will be done. I only beseech Thee. Never forget however weak, wicked, worst I may be , I am for ever Thine ; forget that never “.

The walls echoed. The ‘ Pancha -Pranas ‘ पंच प्राण [vital airs]  within him, the Shariras पंच शरीर  [bodies],and the ‘ Pancha – Koshas ‘  पंच कोष [sheaths] echoed. The MERCIFUL MOTHER’S IMAGE  echoed : ” N E V E R “.

 Jay Mai Jay Mai Jay Mai

EXTRACT FROM THE BOOK : MAI-ISM  AUTHOR : MAI SWARUP MAI MARKAND

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

 

For spiritual aspirant repeated practice and creation of relishlessness alone can help

There are certain blunders in respect of which a spiritual aspirant has to be very careful. Everyone sees so very clearly the smallest mole in the case of  others, and especially in them, whom he dislikes, envies or competes with, but is so blind about huge blunders in his own life. He judges others instead of judging himself.He looks up for help, consolation and relief outside , instead of inside.He mistakes himself to be body instead of soul. He wants to seat in the centre instead of circumference.He sleeps where he ought to be awake and is minutely focusing his eyes , where he should use his eye-lids. He brings in Vedantism and Adwaitism when he should act with a sense of duty and strict observance of the fundamental requirements  of morality.From Divine Knowledge , he picks up not long-sightedness, but lameness. From Devotion he squeezes out not the high pure and sanctified imaginativeness and poetic devotional flight of joy but dullness and blindness. He is theoretically aware of every shade of philosophy and Divine Knowledge  and of every emotional spray of the highest Devotion , but he does not know the art of making the right use thereof , in practical life , by proper suitable adjustments . Further what he does for others is worth millions . What others do for him is not worth a single farthing.

You know a certain belief or understanding to be wrong but you stick to it because you have passed so many years with it. Your ability to overcome  the continued habit is another thing, but the bigotry is the greater handicap to the spiritual progress . Passions from within prompt you and drag you to do things , which you to be wrong. Here and in all the cases above , repeated practice and creation of relishlessness alone can help.

Find ample leisure by accepting a plain-living simple life.Don’t make a dustbin of your brains, by allowing all your neighbours  to put the dirtiest refuse therein.Let  your passion of being considered clever and up-to-date-informed go. Why are you so very anxious to be valued at much higher value than what you really are ? Think of the ancient wisdom, most impartially, most sympathetically. start with an assumption, where you differ, that you may be in wrong, being in-experienced. Where your mind conflicts with the said things , approach your Guru, place your doubts respectfully, humbly and servingly.

What is  a man to gain by living in or leaving the world ? Or by an artificial creation of a disgust  for Worldliness , Women or Wealth ? Let there be no misunderstanding about these three W-s  for a Mai-ist. Each of them though generally condemned , by one and all who talk about Religion, is indispensable for the very betterment and spiritual progress itself.The secret of success and the wisdom lies in the most judicious use of theirs , and in being the master and not a slave to them. There are certain Universal never failing Divine Laws and Principles  of Living, which can teach us  the judicious use  and the art of mastery.

Founder asks , Is there no intermediate attitude between infatuation and condemnation ? We get infatuated because of our greediness, lustfulness and ne-science . The infatuation makes us miserable and we vent out to our spite by condemnation. The condemnation again has its reaction. Condemnation results in antagonism, disquietude and starvation. Starvation leads to insatiable hunger.

Some saints – not the highest saints – would go on abusing wealth and their followers will raise to skies about their saint not touching coins , although people could see with their open eyes , that their disciples leave no opportunity to make every provision  for the saint’s comfort, properties  and future requirements. Indirect utilization and direct disconnection ; internal infatuation and external condemnation , is a hypocrisy, about which, every spiritual aspirant should be extremely watchful.

A Mai-ist is extremely moderate. He is the follower of Mother who in virtue of Her conceptional sex is a woman. A Mai-ist is the worshipper of the Most Merciful Mother. Mai-ism advises,” No Infatuation and No Condemnation “. Every thing has its best uses.Raise yourself, by making the best righteous moral and judicious use and develop the control of your mind , thought , desire and action, which gives you the mastery and proofness by Sadhana with Grace of God or Mother and Guru.

The Founder makes and insists on the sharpest distinction of wealth righteously and religiously earned and used and reverse. Simultaneously with the former, non-attachment should be developed. Inwardly there should be a practice , which gives you a preparedness for the throwing off wealth and materialistic happiness at any moment. At no time there should be a forgetfulness of the truth that the desire for materialistic happiness catches your throat after a long continued period of its enjoyment. You must determinedly and designedly manage some breaks in the continuation of comforts and happiness, even if they automatically come to you unexerted for and unsolicited.

The Founder is tender-hearted regarding even materialistic happiness, so cruelly condemned by all religionists. Says he ,” What would be joy for sustenance of life for them, that have not been trained to, and have not tasted , the higher joys and happiness of emotional, mental, spiritual, and devotional nature ? Under the scorching fires of worldliness, why do you grudge and blame them for indulging in their  own avenues of joy , so long as they don’t leave their righteousness and harmlessness ? Don’t forget they are incapable of enjoying higher joys and that joyfulness is  indispensable for the sustenance of life “. Let every one be happy  and have the joy of one’s own natural worth stage and plane, righteously and religiously.

Act most constructively. Don’t be a teacher whose highest efficiency proceeds only from  sever caning. Train disciples, followers and people to seek joy and have the relishfulness of the higher sources. Spontaneity and Sadhana with patience and perseverance  is the soul and secret word of Mai-istic improvement. Lay your highest stress and insistence on wealth being earned and used righteously and religiously, on charity and magnanimity and keeping virtue , humility, justice , truth, innocence , purity, harmlessness and helpful for all.

Teach the world to be seeking relief, from other than money purchasable sources of innocent joys and pleasures , which are so many and with which the world had pulled on  for centuries before the advent of western materialism. Righteously    and religiously  earned and used wealth, with non-attachment  and preparedness for the dispensability of money-purchasable pleasures  is an extremely valuable asset by itself in the scale-pans of Mai-ism.

What we want now is agitation and action, shelving all theories and philosophies. Dynamos must be set up to dart forth currents after currents. A strong religious machinery  with the most gigantic constitutional and consolidated and continued effort of religious universal-minded men in an original form, with all the necessary equipment of men. and money and material must be planted . Religious education  with practical demonstrations  in the lives themselves  of the living great can do a lot.

EXTRACT FROM : MAI-ISM AUTHOR : MAI SWARUP MAI MARKAND  MAI NIWAS, SARASWATI ROAD END, SANTACRUZ WEST, MUMBAI 400054 INDIA

Characteristics of popular religion

The Founder has expressed his views about what a true religion should be :

The task for a religious reformer is hard in a hundred ways.He has to make the world realise that it can not be happy without religion. He has to strengthen the belief both ways. Not only showing how religion has come  to the aid of mankind, but how the highest civilizations not based on religion have been swept away, under the degenerating and decaying influence of time. For the modern age , a mere statement of his about truth is enough. He has to introduce the Universal outlook in every individual religion. He has to consolidate the wisdom of the past, extracting its essence to the irreducible minimum size. He has to establish proper values for essentials and non essentials of every religion. He has to minimize abuse and exploitation. He has to strengthen  the cultural moral background. He has to lay down the best life routine. He has to interweave considerations of the world below and the world above. He has to open the World’s eye to the same One life , animating one and all.

The religious ideal which can suit the modern world is one that can take the whole humanity in its embrace, which can respect and give a free play to Conscience, Reason, Experience and Science, which would allow every man to live well and teach letting others live well, which will ensure a perfect freedom for every soul to work out its own salvation in its own way, which will teach maintaining sense of proportion and proper evaluation of essentials and non-essentials of a religion, which would develop the faculty of judging all actions and actors, not by their positional values, but by the tests of the fundamental they satisfy, which would guide without intimidation and mental enslavement, which would make one free from the poison of the over-consciousness of superiority and inferiority of man to man, and lastly, which would develop the spirit of practical sisterhood and brotherhood in the daily routine of life.

A popular religion to suit the modern world should have the following characteristics :

(1 ) Religion must have a definite form and should not be an idealistic, incomprehensible, chaos-creating, airy and hazy something. Religion must provide for pruning from age to age. 

(2) Religion should not be a source of superstition.

 (3) Relation of man to man must be hundred times much better. Be we first a man, then a brother and there after alone, a religious man.
(4) Religion should be recognised to mean the essence and the experience of life lived.
 

(5) Every one should be, and should be considered under the direct protection and guidance of God.

(6) Preachers are to be Witness and not lawyers or professors.

(7)  As few limitations as possible, should be set on the conception of God and on the innocent harmless and free latitude  and living of men.

(8) All adornments and adjuncts should be gradually slackened and even removed, as soon as,  at the stage when they are found to be obstructive , is reached.

(9) Religion should be accommodative, constructive and progressive. Religion must provide for pruning from age to age.

 Mai-ism is the psychological religion for one and all of any religion or no religion without caste, creed or colour. With full reverence to and while following one’s own religion, one can be a Mai-ist. Mai-ism is one’s own personal religion to be adopted after the age of discretion and not merely one’s ancestral religion of one’s birth.

Mai ( Mother ) is not Maya or the illusion creator, nor Shakti or Power requiring a separate Controller, not Father’s Wife, nor the Fifth Hindu Deity, not Mother Kali, not Mother Mary, not God’s handmaid, not Demon’s slayer, not Mother that is pleased with animal or human sacrifices, not Mother of thieves and dacoits, not Mother of rebels revolutionaries, not Mother of Black-Magicians, Ughra-Sadhaks , Ghat-Kanchuki Dev-dasis or Vamachars.

Mother is essentially the Ocean of Infinite Love and Mercy, Mother is human mother vested with Omnipresence, Omniscience and Omnipotence and raised to infinity and Godhood . Mai is to the Mai-ists what a human mother is to her child.

(A) Mai-ism is the psychological religion for one and all of any religion or no religion without caste, creed or colour. With full reverence to and while following one’s own religion, one can be a Mai-ist. Mai-ism is one’s own personal religion to be adopted after the age of discretion and not merely one’s ancestral religion of one’s birth.

( B ) Under Mai-ism, there is no place, by its very postulates, for the condemnation of Harijans as ‘ Untouchables, Woman’s subjugation by Man or condemnation by routine religion as ” Narakasya Dwaram “( Hell’s Gate ) has no room, as every Mai-ist is expected to look upon every woman ( except his own wife )  as representative form of Mother and as under Mai-ism the co-operation of man and woman in the Mother worship is the highest spiritualising force. The spirit underlying the words ” Heathen “, ” Kafir “, ” Mlechcha ” ” Durvan “, etc., has no existence under Mai-ism.

(C) One who does not believe in God, but who does believe in the common tie of humanity and practises service and extends Love to all, is a ” Mai-ist “, because he is the follower of Mai in one of Her aspects as One Universal Soul, One Universal Consciousness or One Universal Cosmos, like unto the continuous string through rosary beads subjecting every one of the Universe to the slightest influence anywhere in the whole.

If the Universe is to be made hatredless happy home and if love, mercy and other qualities of heart, ( the bankruptcy of which has been so keenly felt in the present world ) are to reappear, Motherhood conception of God is the most favorable aspect and conception.

A universal evil need a universal remedy, and the Grace of Universally acknowledged  common Parent of one and all. The Merciful-Mother-Parent. The Universal Mother.

A universal prayer offered to a universally-conceived, universally-acknowledged universal Almighty, has its own undreamt-of miraculous efficiency, which followers of individual delimited vision can never imagine.

A universal call alone can have a universal response.

The six tenets of Mai-ism are :-

1) God is more merciful when approached as Mother;

2) Mother is mother of all, without caste, creed or colour;

3) Mother smiles, on one’s trying to love All, to one’s best;

4) Mother saves, on one’s trying to serve All, with one’s best;

5) Mother shows (Her Grace) on one’s devotion to Her

6) Mother serves, on one’s living the life of universal Love and Service, with Devotion to Her and Unconditional, Cheerful, Self-Surrender to Mother’s Divine Will.

Mai-ist’s devotional ideal :

‘ Practice feeling that you are a child – a child whom Mother could not but accept, however wicked. You automatically get confidence, you regain your innocence, purity and sincerity and you raise yourself above world-wormness, sexuality and selfishness. You are off your cares, time is eternity for you and life is lightened. Be Mother’s child and Her lap shall be thrilling and throbbing to have you on itself.’

BASIC BELIEFS OF A MAI-IST ARE : – 

(1) Unity of all religions.

(2) Universal relation of all human beings as members of one family.

(3) No communalism. No provincialism. No nationalism and no racialism.

(4) For Mother’s Love, Grace, Devotion and Mercy, the daily practice of universal sisterhood  and brotherhood, an indispensable requirement.

(5) Every one to have the right of selecting one’s own line of evolution.

(6) Precise evolution of essentials and non-essentials of one’s religiosity, with test-stones of fundamental and eternal truths.

(7) Religion not to be permitted being made a cause for disunion, domination, prejudice, exploitation or superstition, and not to fail respecting science, reason, conscience, experience, human psychology and individual merits and demerits.

(8) One’s own superiority to be least thought of, being trivial, transitory, circumstantial and not single-handedly earned.

(9) Not making most of little differences of high and low, which are often prejudicial and sometimes even imaginary.

(10) One’s cheerfulness never to be lost as nothing is irreparable or unachievable under Mother’s Grace.

(11) Be ever optimistic. The highest difference between man and a man is nothing compared to what Mother’s Grace can make him in a moment.A sinner can be saint at the second moment and a saint may turn to be a devil after a day.

(12) Destruction is for re-construction, doubting for believing, evil for good,  sinfulness for sinlessness.

(13) Rise above all superstitions.There is no ‘choo-mantar'(magic) for a true Mai-ist except repetition of  ‘ Jai Mai ‘ , Guru’s Grace, Mother’s Mercy, one’s own highest exertion and world’s sympathy.

(14) Mai-ist’s highest initial grounding – Motherhood of God, Universality.

(15) Mai-ist’s highest life-maxims – Love, Service, Devotion, unconditional and cheerful self- surrender to Mother’s Divine Will.

(16) Mai-ist’s highest sin – Loveless-ness and Harmfulness to another, by thought, word or deed.

(17) Mai-ist highest merit – Serving another onwards towards the spiritual goal or through temporal difficulties, in every moral, legal, legitimate and harmless manner.

Some of the practical measures for practical Mai-ists are : – 

(1) Holding common prayers, Bhajans or Kirtans of God in any name or form and of any saints or devotees, holding classes, delivering lectures and undertaking tours for the general spiritual uplift.

(2) Introducing common prayers in Schools,Colleges and in masses.

(3) Holding Mother worship, personal or impersonal in any form, as may be agreed upon by one and all.

(4) Convening social of sisters or brothers or combined or of families, without caste, creed or colour.

(5) Promulgation of common religious and allied literature and encouragement of studies of all religions by individuals of different religions. Publication of extracts from sacred books of all religions.

(6) Helping poor or bereaved families, deserving students, orphanages, opening celibate Mai-ist Schools , starting widow-homes, offering medical aid to he needy, guiding wedded pairs to-wards spiritual matrimonial living, praying for the peace of the departing or departed souls etc.

(7) Promotion of immensely practical universal  sisterhood and brotherhood in daily life.

(8) Abolition of racial , national, provincial, social and religious prejudices and intercession for bringing about  honorable peace and equitable compromise.

(9)  Constructing, opening or encouraging to open Mother’s Lodges, temples, Homes and Colonies under any denomination religious, national or communal, of any people, in any place.

The process of evolution of Mother’s followers on attainment of Guru’s Grace and Mother’s Mercy is as under : – 

(1) Acquisition of merit ( Punya ) by doing religious acts , japa, worship, charity, services etc. which will lead in the first instance to the fulfillment of legitimate and moral desires, next to patience and proofness, and then to the appreciation of the virtuous, religious and saintly people and their ways of living.

(2)  The actions and qualities of Love, Service, Devotion and Self surrender having fairly matured by practice, Mother will so bring about circumstances and opportunities that the follower will be lifted up from his routine and worldly life and will be ushered into the company of virtuous, religious, devotional and saintly people.

(3) Constant contact of religious people, and their Service, their Imitation and their Grace will create a good understanding of good and evil, truth and untruth, righteousness and unrighteousness etc. , and these will introduce one to godliness after sufficient practice and disciplinary training in goodness, virtue etc.

(4) This introduction to godliness will ultimately result in the great liking for godliness, virtuous, devotional, unselfish and higher living and finally in the germination of Love towards God.

(5) Devotion to and Love of God will perfect the true understanding about soul-knowledge and will bring the Supreme Self of God and the individual self of the follower much nearer, through faith and conviction strengthened by Mother, often through miraculous Grace.

(6) Love of God will result in the Love of God’s creation.

(7) Feeling the finger and hand of  God in all arrangements, getting the sight of God occasionally, feeling oneness with God on self-surrender and inward satisfaction of  ‘ having been accepted ‘.

(8) Establishing a perpetual relation with God  and helping God in all grand work with Power and Love which God is pleased to confer.

(9) Merging in Mother.

The Founder‘s greatest sorrowful observation is, there is no systematisation, although the richest substance  of true religiosity is here in India. Right understanding in its absolute essence, sense and practice is hopelessly missing. Discretion and discrimination about the indispensable elements or significant and insignificant factors is conspicuous by its absence.

Hinduism is the most over fondled child of Mother. There is traditional story. There were two idlers ( brothers ) in the Ashram of Ramdass Swami , the Guru of Shivaji. They would be doing no duty, nothing whatsoever of the work of the Ashram. They would be simply sitting in front of Swami and go talking and praising, while worshipping , and doing all things that can be done without moving their limbs . Even during waving of the light , they won’t stand up. All other disciples were getting wrathful and complaining to Swamiji. ” These two never do even the smallest of the work and go on simply talking and eating. Swami tried his best to persuade other disciples , not to mind. But finally pressure was too  great.They were asked to work but they won’t. Finally , both of them were driven away with one day’s bread.

They left the Ashram and sat under the nearest tree keeping their tiffin before them. Swamiji naturally inquired which place did they go. Disciples said,” Where are they going ?  They are just sitting under a tree with their tiffin before them. Just here outside our compound.They have not eaten their breads yet. “

Three days passed, the same story. Swami went there that night, all alone , with Kalyan, his best disciple and began to hear their  talk unseen. Said one to another, ” Today is the fourth day. I think Swamiji must come tonight to take care of us and take us back.”The other said,” You might be hungry , you take our tiffin and my share also. You are hungry for the past three days.”  ” But then, why don’t you take ? Let us eat together. ” ” No, No. I have a conviction, Swamiji might have no sleep for these three nights.   Should I be so ungrateful ? It is only  a matter of a favourable turn of our fate and a suitable adjustment , which must of course , take its own minimum time . Some day Swamiji will get angry  with their same disciples, because of his having no sleep for nights together , Swamiji will be chaffing  because disciples are right in their demand . So he can’t scold them , but the merciful milky heart of Swamiji won’t leave him at peace, till he hears either we are , gone out of sight, and therefore out of mind, or taken back. ” The other said, ” I think , anyway he must come here at least tonight.” Ramdas Swami laughed outright  and disclosed himself. All the disciples , not finding their Guru, had followed and they also laughed outright. Said Swami, ” These two are nice teachers  of what ideal Self-Surrender   and invocation of mercifulness, going beyond dry and stern justice  can be. If all of you have no objection, I may tale back to our Ashram as best specimens  of self-surrender souls “. That is Hindu mind. It lives in Mercifulness of Mother

EXTRACT FROM THE BOOK MAI-ISM, AUTHOR : MAI SWARUP MAI MARKAND , MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST, 400054 INDIA.

 

 

Mother guides, protects and saves you.

Suppose you are in the hands of a cruel-most police-man who is on the point of handcuffing you and taking you away to the dark cellar , where suspects are dealt with.He calls a carriage, and with tears you are made to get in it. When all of a sudden, by Mother’s Grace, your College Principal motors in and shouts out his ,” Hallo, where are you going ? ” What a joy would you feel ! You are saved. What a blissful and peace-and-protection-showering joy !

This was in fact the experience of the Founder, in college in Poona [ Pune ]. He had been to the Railway station to see off someone at the 3 p.m.Express. He was then seized by a detective who called out the nearest police. The Founder was suspected to be a Bengali seditious youth. The boy pleaded innocence and offered worldly resistance  to his being shoved in with force, into a carriage.He was shown a photograph, in which a young boy’s face was quite similar. Just then, when the boy was on the point of being pushed into carriage , in came the motor of the Principal in the station yard. He stood guarantee and both returned to the students quarters. This is an instance of how Mother was, as it were , protecting Her child, wherever he went. The greater psychologically important experience  was however this. At the gate of the quarters , he saw his college friend, who was, in a confused , anxious and hurried manner , making his way towards the station because he had a dream in the daytime nap, and saw the whole scene which took place at the Railway station  and his friend in the clutches of  the police.

Founder says God is giving us proofs and protections so often, but we are all hopeless and ungrateful idiots.

The Founder began to see things as one would see on  several scattered square blocks at sixes and sevens being arranged properly to form a complete and perfectly beautiful toy picture. He felt thrills after thrills, the like of which he never had before . What was being manifested in him was the reappearance of the nectar flow. We often have some scattered facts appearing as a independent facts by themselves , with no continuity and lots of gaps and so many small connecting links missing . As time passes and things take greater shape and development , we begin to see the continuity.

Mother, in 1932, through the mouth-piece of  the Founder of Mai-ism in an independent course , although towards the same end , declared more forcefully, the indispensable need of a religion for the whole world to be happy under changed circumstances. The full-fledged man, the brief-holder, does not beg through crying and creating pity, nor does he rest contended with expressing his desires softly and mildly, looking into the face of others and ascertaining their pleasure or displeasure . He is not for saying, ” I atleast believe thus and like this. You go your way.” The man with every emphasis  that he can command  comes forth, claims his right to be heard  and further demands  his legitimate place in the midst of others and his sisters and brothers :

” Well, we are all unhappy. We have tried every means. Believe my Mother’s word. You can’t be happy without religion. A religion to be most efficient requires to be UNIVERSAL and much more simplified and based on fundamental undeniable Universal truths alone. Here, Mother being moved with pity, offers to the world , a Universal religion of God as Mother, Mother of all, propitiable with living the life of Love, Service, Devotion and Self-Surrender . Ye that find this universal religion to be appealing to you, take it up. Mother is there to guide you, protect you, save you and emancipate you. ”

The religious progress of the world is less than even  an ant’s pace and that is so because we altogether forget the opposing and the undoing forces. We have altogether wrong ideas and wrong similes.We think mechanically in a routine manner and that is why we wonder why so much of the highest exertions  of all the supremely powerful religious souls  have not apparently borne fruit. The most patent argument against religion coming from the most intelligent  ( but not religious ) persons is ,”  So many have come on this world . The world has remained the very same conglomerate  of all wickedness, selfishness, vice, pain, sorrow and misery. “ The Founder’s answer to all of them is : ” The world would have been much worse  than what you see now , were it not for the showers of God’s Grace from time to time “. There is no end to wickedness.

Our basis to judge and weigh the results of  religiosity improving exertions  and Divine Grace is fallacious. We take this vast Universe  as a consolidated concentrated indivisible unit, whereas , the results are to be seen in the amelioration and even salvation of individuals. The caravan of the world passes on, but individuals are saved.

There is something like a  precise stage of maturity for the world to receive  a certain truth to be able to  appreciate it and imbibe it. And we are looking at the matter under reference with that point in view; the maturity and the convenience for an undertaking and the favourableness and easiness expected for the success of an undertaking.

Mother thought the highest work of presenting the religious ideal of Mother – and – child relationship before the world , was more than satisfactorily done through Paramahamsa , actually living that life . He had done more than enough, to be further entrusted with additional work.

Swami Vivekananda had to do  a good deal of clearing the ground, full of misunderstandings, prejudices, superstitions, well-froggisms  and so many antagonistic forces and factors before true religiosity could take root. He found the world to be still immature for launching anew moment with the stamping of a religion.Seriousness was not there, and on the contrary abuse was possible. ” The sentimentality of the devotee was as its highest. Some would fall into partial trances accompanied with the contortions of the body, whenever there was any exiting cause, such as devotional music. Many of them practically gave up the exercise  of their common sense and reasoning faculty and waited in suspense for some miraculous  manifestation of Paramahamsa’s divine power.” Swami Vivekananda foresaw the baneful effect of such meaningless emotion and set himself to stem the tide. ” People feigned a good deal. It was discovered that these effusions were , in some cases, feigned and the result of rehearsals at home. ”

The first need of India had to be first served and perhaps, therefore the Motherhood of God was temporarily shelved and he preached Adwaitism.

Here I should make it clear, what I mean by a belief in the Motherhood of God and ‘ Mother’s Child ‘. In general loose twist-able sense , everyone is Mother’s child. I don’t mean that , when I say Paramahamsa was Mother’s child. Our being the Upasaka of Brahma and not minding Brahma being called Mother , just as we call Brahma a Father, a Friend, or a Saviour or a Guru, is not to be taken as  the same thing as being a believer of Motherhood. Again the Upasana  of God’s Maya or Shakti is not to be taken as the Upasana of Motherhood. No jumbling and no winding up and closing up and snubbing down the  controversial point with a hurried stamping of ‘ All the same ‘. No assumption of a part for the whole or vice versa. God’s something is not the same thing as God. ” God as Mother ” in words with a picture before you, only about Creator-ship, Rulership and Disposership of the Universe or Universes , is not to be taken as ” Belief in the Motherhood of God .”

The test is approach to God, as a child to Mother. You may have some reverence  and worshipfulness for all the conceptions  and Incarnations  and all religions and religious Founders. All that is very nice  But the question of question is,” When you are in every hardship, with no hopes of your being saved , when you are on the last stage of drowning, — why, to be expressly clear — when you are inhaling and exhaling your last breath, what is your God and relationship at that moment  ? In what form, of what conception, and of what relationship with you ? If your approach then is that of a child to Mother, then alone you are a believer of the Motherhood of God and you are a Mother’s child. ” As what “, do you shout during your hours of weeping and drowningness, ‘ as your last refuge ‘ – is the test.

 

EXTRACT FROM THE BOOK : MAI-ISM AUTHOR : MAI SWARUP MAI MARKAND [ EDITIONS : 1952 & 2007 ], PRINTED AND PUBLISHED BY UNIVERSAL MAI-ISM TRUST, MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST, MUMBAI 400054 INDIA

None knows the ailment of the child as Mother

The Founder came in close touch with the human worldly mind, in its most intricate natural varying forms and faces, after 1945 on his retirement.There is good deal of subtle interest to learn and enjoy in the childlike stage of a vexed soul in a grown up body.There is nothing new in the description of  a surpriseful narration of a childlike mind , when it gets shocked on contact with the wickedness of the world.

Even today the Founder’s eyes get wet on mere remembrance of the childlikeness of Blessed R.K. Paramahamsa.

The world has known righteousness and appreciated it.Some blessed have tried to acquire it.Some have played greater mischief under he delusion artificially created about  their having possessed it. But there is something still higher than righteousness.Not even the divinity, not even the devotion. Something still beyond, and that is childlikeness.

The Founder states : ” Words fail me. I am referring to that Divine childlikeness – that indescribable childlikeness . Many times much more sublime than righteousness , divinity or devotion. All these latter are drosses from which Divine Bliss has to be obtained on burning. You churn out some superb thing as bliss or ecstasy out of something else in the case of all these things, but Divine childlikeness, is like spontaneously lying scattered grains of the Divine Bliss itself , which has not known the touch of human effort. The majesticity, in whose realm, rebelliousness, discontented-ness, struggle and unrighteousness itself are impossibilities.

Religious teachers have taught us virtue, morality, righteousness, purity, divinity, devotion, but there is yet, one thing still higher . I am referring to that yet still something higher – The Divine Child-likeness.

A Mother’s child asking anyone that comes near, be he of no worth, whether he will be cured of his foot-sore ! The Mother’s child that seeks consolation from even sinners ( where does the child know what is sinfulness and what is sinlessness )  and gets joyfully quietened on hearing that, ” Yes, it will be cured , don’t worry. “That is Divine Childlikeness.”

The Founder’s highest joy is to be called Mother’s child and Mother.One of his friends advised him when he was about fifty,” Don’t you think you should be wiser ? You can be cheated by thousands.” The founder smiled and said, ” Yes I like and love to be cheated. Am I not than one in thousands ? Am I not than a child ? ” The logic in this case is that the loss on being cheated , the maximum that one can imagine is in a such a man’s weighing , nothing compared to the joy of divinity and purity which would be lost to him, on his equipping himself to be the proof against any cheating. The latter loss of childhood is , in the eyes of Mother’s child is , many times much greater than all the loss in aggregate on being cheated.

How much would I like to be absorbed in the sublimity of that childlikeness ; and wish others to be absorbed too ! There the difference of childhood and boyhood comes. I have to descend to the mortal plane and be a boy. It is extremely difficult to retain one’s childhood. I have experienced childhood. I have described it in my pages.Where such a child falls unconscious even on the busiest  traffic road, running motors automatically stop. They can not touch even the fringe of the protection circle drawn by Mother Herself around Her child.

There can be such a relationship between God and man. Where is the need of bringing in ether and its vibrations and so many aids of  occult sciences of Yoga in the question of being able to move God to unable you to achieve certain unusual thing ?

If the world can’t appreciate that Divine Childlikeness, let it not pollute that nectar by adding thereto the humbug of Leela, an artificial dissimulation , as a preservative of its Ideal’s greatness. There is no Leela between the world  and Mother’s child. if there is any , it is between Mother and Mother’s child. The childlikeness is itself the most spontaneous Leela. It is pure and simple Divine childlikeness which is born with some blessed one , out of millions of blesseds.

Practice feeling that you are a child. A child whom Mother could not but accept, however wicked.You automatically get confidence, you regain your innocence, purity and sincerity and you raise yourself above world-wormness, sexuality and selfishness. You are off your cares, time is eternity for you and life is lightened. Be Mother’s child and Her lap shall be thrilling and throbbing to have you on itself.

We are speaking of , not righteousness, not virtuousness, not goodness , but Divine childlikeness, which is the essence of all these three together in a melting pot over the fire of devotion. A child is easily pulled towards righteous, virtuous and good persons  and is terribly afraid of the reverse. In fact attraction of children is test of proximity to Divine Mother. It gets sickened in a foreign atmosphere and flies away therefrom. The child understands mind and the heart so very instinctively . Children believe everyone  is speaking the truth and they can be very easily duped. They are not deeply selfish, although they may appear to be selfish  sometimes superficially and temporarily. Mother to them is their everything and all powerful and they have every confidence in her.  A child is innocent, pure and sincere . One great monster of mischief in life, viz., the sexual desire has not been born in the child’s mind. They are attached to nothing except their mother. ” Unless we be like little children, we shall not enter heaven “.

Founder read the life of Blessed Ramakrishna Paramahamsa  for the first time in December 1949, having been presented  with a copy by one of his Madras devotee while he celebrated Sisters’ gathering  on 1 -10 – 1949. He noticed a mention made about the highest joy of Paramahamsa in the morning of 23 – 12 – 1885 which was the year, date and time of Founder’s own birth. The description reads thus most briefly , ” On the morning of December 23 rd 1885, the Master was in a particularly happy mood. He said to Niranjan, ” I will sit in your lap.” Touching Kalipad’s chest He said, ” Be illumined “. Two women devotees also received blessings . He said to Mahindra , ” My task of teaching is almost finished. I can no longer instruct people . I wish to reveal more. But I can’t. “

Founder was born on Datta Jayanti day, in the Full moonlight at about 4.30 a.m., on 23rd December 1885.He asked to himself on 23rd December 1949, secretly within himself, ” Was it not likely that Paramahamsa was immensely joyful, because Mother had then decided the further needful, regarding Her work, commenced through Paramahamsa , and Mother had created , brought forth, deputed or prepared another soul, for the development of the Paramount Ideal of a Universal Religion centred round GOD AS MOTHER ? A religion which had for its basis the relationship of Mother and child between God and devotee, which placed Universality as first commandment and which dispensed all less important issues and laid the highest emphasis on living the life of Love, Service , Devotion and Unconditional Cheerful Self – Surrender to the extent possible ? “

Sri Ramakrishna Paramahamsa practically demonstrated through his life , what a mother’s child can be and how blessed that child is ; how lovely, how all -powerful, how over powering and how very wonderful in transforming ordinary souls  and how very spontaneous in the matter of simplifying the way to emancipation. None knows the element of child as mother, without even a communicating syllable.

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A parrot-child confined  in a cage has no idea and no feeling of joy or  sorrow, on the cage of being iron, brass , silver or gold. It takes no notice  whether that cage is cleaned or not. It is no matter of difference to the parrot-child, whether the fruits served are fresh or stale , relishful or corroded. It speaks nothing, answers nothing, learns nothing. It has only one idea which has permeated every atom of its heart mind and body. It is only waiting to send message to its mother. That message is , ” Mother, I make no differences of the cage, its cleanliness or  foodstuff. I do not even mind confinement. Thou , be just sitting on the opposite tree, so that with my vision of Thine, I may loose the very consciousness of myself , being absorbed in the ecstasy on being unified with Thee. “.

That is Mai-ism. Your circumstances, richness or poverty , intellect or dullness, literariness or illiteracy after all, in the end, nothing. Even your cleanliness, your supernatural powers , your knowledge , even the so much tom-tommed righteousness, goodness, virtuousness are nothing. What is the highest of these things  before the infinite Source of Goodness , Righteousness and Antithesis of Evil ? 

Your only salvation is your loosing yourself in the steady gaze , full of highest love , devotion and self surrender, if Grace is showered on you and Mother sits before you on the opposite tree. Either send your heart rendering shrill or your message to your Mother . She wants to be assured about your genuine single mindedness  desire  of being emancipated, that you want nothing else and that you have a conviction, on having failed after doing your every effort, that nothing can save you, except the Divine Grace of Mother.

Your exertions are required for the final conviction. A theoretical untried belief  would not do. Do exert your best. You have to do what is ordained to be done , in order to learn that what  you can do  best is nothing in reality. You have to study all scriptures to arrive at the conclusion , that there is something higher than what all scriptures can teach you.

There have been different types of relationships. 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. One can’t conceive of the innumerable relationships that can be there. Each relationship requires a certain deservedness. The Shishya or younger brother must be ready for austerities. A son must be obedient and illustrious. The servant must have humility  in addition to perspiring service . A wife must be satisfactory in various aspects. A beloved must loose 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 loss to find an expression about any idea of the duty of a child to the Mother.

The Founder had an inspirational illumination after communion with Mother on his recent birthday, 23 December 1949. He expressed certain beliefs  of his regarding  Paramahamsa as below :

The whole world needs Religion  to be happy. That religion needs to be a universal one  and as simple as it can be made with fewest observances and freest latitude., so far as innocent harmless living is scrupulously lived. The whole conception regarding  religion  needs a change , especially in this age. Let every thing made be made anew to give a new spirit, new enthusiasm. God who is neither a Father nor a mother, or Father as also Mother  , decided to overhaul the whole religious fabric in view all changed circumstances.God till now, mostly worshipped as Father became Mother.  Mother decided to finally rub out the old impressions  which were already rubbed out by time , and start a new method of religionisation. Just when as a new thing has to be substituted, it becomes indispensable  that the world be assured of the highest efficiency of the new element and a model has to be  raised and installed before the world.With that same view Blessed Paramahamsa was sent to this world as Ideal of Mother’s child. Mother Almighty took the most minute stock of the divine and devilish tendencies and working forces of the Universe. She saw that justice as a rule and mercy as an exception, won’t work with the modern world . God must be the Merciful Parent. God further decided ” Let the relationship of God and devotee be that of Mother and child.” How will the world will believe in its efficacy ? Why should the world should accept this new belief , in addition to, or in lieu of, their own beliefs of other relationships ?

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 other’s child to be with the world  for full fifty years  for any test and experimentations.

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.

Founder, during communion with Mother, felt as if the work which he had done quite independently, as a result of his own experiences and mediations  , under the protective guidance of Mother’s Grace , was the very continuation of the work  Mother Herself had begun since long.

Paramahamsa was Mother’s child, Mother Herself. I am not all alone . Mother Herself escorts me.

EXTRACTS FROM THE BOOK : MAI-ISM  AUTHOR : MAI SWARUP MAI MARKAND EDITIONS : 1952 & 2007 PUBLISHED AND PRINTED BY : UNIVERSAL MAI-ISM TRUST, MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST, MUMBAI 400054 INDIA.

 

 

Be attracted to Mother. Make happy all-around.

The experiences of the Founder in the hospital at Ahmedabad, and in Hubli for twelve days are instances of Ananya Bhakti.

Sadhana requires a strictly disciplined life. The Founder insists on celibacy, harmlessness, non-acceptance ( Aparigraha ) , truth and food purity. A Sadhaka should never be under the obligation of any other man.This Aparigraha is of the highest importance. He should always be a giver. Every evil thought , every lie and every injury done to others should be felt as a self-inflicted blow. Regarding food , never forget that each food element, that goes to form your body, head and heart, has not only a material quality but a mental, moral, religious and spiritual property, as well. At least let nothing go below your throat, which is not Mother dedicated.

Don’t remain under the old delusion about the results of mechanically done Mantras. It is Mother that grants success, on being pleased. The results of your prayers   are dependent on how far you are righteous, pure and benevolent and how far your service and sacrifice for Mother’s children goes. All these count much more than your flowery language , correctness of pronunciation, richness of offerings and observance of spiritual details.

Highest devotion means simply talking to Mother , just as you talk to your mother in the kitchen on your way to your room  with your friend to the purport that the friend is to dine with you.

If the definition of Religion as made by Mai-ism be popularly accepted , viz., that Religion means selflessness and love and service to all, the world will be much more happy than by knowing how the universe was created, how many hells and heavens  there are. Similar questions do not go a bit to help the average man. Mai-ism says, leave all that to be taught to you  by Mother. Your ignorance about these questions is no handicap to your progress or happiness.

The secret  of Mai – Sadhana. Associating a certain Divine thought and interviewing the same  with Mother’s name  representing that ideal, there must be repetitions of sublime most emotions till big bee-hives are formed in your heart and brain. The bees so formed by your untiring exertions  will bite the inimical evil desires and thoughts. Start with an atom of faith, even though only as an experiment.

Another problem is , although we wish we may  love and serve others, yet something prevent us. Then comes the realization of your enslavement  to the six enemies within you. [ Kama, Krodha, Lobha, Moha, Mada and Matsar. ] Then comes the determination to overpower them. There after comes the tiringness of the constant struggle . Here come the higher joys  and powerful divine spiritual help of the deities to their devotees. Then comes the question how to keep the deities pleased. Then comes the self – control and self – denial.

Enrich your bank balance of merit and Mother’s Grace  by repetition of  ” jay Mai Jay Markand Mai “.

Just when I am writing these lines, I receive a letter from a devotee ( 20 May 1950 , Kocharb, Ahmedabad , he call himself Mai Swarup Mugdha Shishu  [ Mute child of  Mai – Swarup ) : ” On the night of 25  April this weakling of yours , after dangerously suffering from high temperatures, had difficult breathing with most complete symptoms of   imminent death. All kith and kin expected what was inevitable. Only this mute child of yours  was adamantine to refuse all help from without and kept on mentally  chanting ” Jay Markand Rupa Markand Mai , Marak Tarak Eka Mai ” with the result he personally writes this thanksgiving . ”

People like to be considered and called religious  without being religious. People want proofs of God’s Grace . When authentic instances are quoted , they will belittle those happenings  or they themselves quote more miraculous cock and bull stories . They would never take the trouble of investigation and enquiry, and on the top of everything , persons concerned in the description of  a certain experience , will not bear out the man who works hard at getting such instances.

During a calamity, a man is not himself, he becomes lamb-like, God-fearing and humble . God, Guru, Divine Law all look standing ready. The calamity over, he returns to his original self  and wonders how , so very lion hearted , he had become lamb-like. It is only the good luck of few blessed to have a conviction about which stage  was really superior. What a tremendous power , Maya holds over man ! But , all the same Mai-ism is very optimistic.

What is wanted is hundreds of repetitions and any man becomes surely  much better than before, with pains, patience and perseverance . The higher the spiritual, and religious and moral stage  and living of a man   , the greater is the peace of mind , happiness and cessation of misery.

Pray, Pray. Concentrate. Be attracted to Mother. You will have attractivity in return. Make your environment happy by Love and Service.  Make your inner self purer by Devotion and Surrender. You are many times much better. You will make yourself and all around you happy.

Jay  Mai Jay Mai Jay Mai

EXTRACT FROM THE BOOK : MAI-ISM ; WRITTEN BY SANIT SHRI MAI SWARUP MAI MARKAND  [ EDITIONS 1952 AND 2007 ] & PRINTED / PUBLISHED BY UNIVERSAL MAI-ISM TRUST, MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST, MUMBAI 400054, INDIA

Mother has helped families out of calamities , beyond imagination

A certain family in Ahmedabad [ matter of February 1950 ] doing business was in rack and ruin. Its trading agency was ordered to be stopped from March 1950 which would mean a winding up of a business  giving a net profit of Rs. 25,000 a year. The head of the family approached the Founder  and explained the whole situation.  Said the Founder, ” You prove your bonafides by  offering Rs. 125 to Mother, before which I can’t do anything because I have the worst experience of the world, after their work is done.” A cheque was immediately passed. Said the man, ” To be saved from my present situation , I want a loan of three lakhs and an extension of my agency and the cancelling of the order of its termination by the end of March1950.”

Said the Founder,” You pray like this, installing Mother.” They prayed strongly all in one, the whole family, because , unless Mother helped , the family was going to be entirely ruined. None would advance even Rs. 50,000. All the property would be attached. In a less than a week, the German firm cancelled the order  and extended the period to three months.  Today’s death was shifted. There were letters of joyfulness and thankfulness and thanksgiving with a heart of devotion to Mother . The whole family took to the devotion and Mai Japa ” Jay Mai Jay Markand Mai ” ( daily one hour programme for the whole family at night ). The agency was renewed still further up to December 1950.

Further, before the usual nine Fridays’ time limit expired , the world was as I were overturned  and a rich man of Bombay came forward to advance a loan of four lakhs.

Can we imagine greater mercifulness ? Mother has helped families out of calamities, beyond imagination, only on a mere appearance of self-surrender to Her.

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The merchant came down to Bombay , saw the Founder with his daughter, and a nice Mother-worship which pleased the Founder most.

If anyone approaches the Founder and tears, true or feigned , trickle from his eyes – finished.; Founder starts a new clean slate with the man. Even with a person, who had run away with his cloths and fifty rupees in his college days , there was noting in the judgment of the Founder, in re-entertaining him as a guest , because he expressed sorrow. Has any Mother discarded  her son because he is stingy, or loses his head frequently, or goes a bit immoral ? No. Her work is to improve him and not gnash Her teeth, provided he has obediently, lovingly and servingly surrendered himself to Her. He is to be chastened and not forsaken. That is Mother’s Love. He is to be punished, scolded, guided, but protected so long as he is Mother’s and continues to be Mother’s.

Once during college days, Founder was travelling in a train from Bombay [ Mumbai ] to Petlad. There was a co-passenger who had a basket of sweets , to be handed over to someone in Petlad. At Anand, a junction, the luggage inspector checked the luggage.; the excess was  only due to sweet-meat package. The passenger lost his patience  and decided to eat the sweets. The Founder intervened and said to the Railway inspector ,” You are punishing him for  his greediness. He will ceased to be good. He does not take notice of you or me. Let him eat away , but should he not give something to me ? I had given him corner to sleep. First decide my complaint. ” All laughed. The inspector left. And  the Founder made a note ,” This life of ours is a gift or a trust given to us by Merciful Mother like this sweet packet.”

Mother can set things in no time with a supreme command. But then where is the playfulness or joy ? Mother wants to enjoy the pleasure of seeing how people try to cheat Her, ignore Her. She tolerates our weakness but not our wickedness.

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There are two issues : one, the abuse of Mother’s Grace and to make Mother carry your burdens. An abuse of Mother’s Grace results in most painful reaction. An educated man had wonderful experience of what can be achieved by repeating ” Jay Mai Jay Markand Mai ” attaching thereto a Sanskrit expression of desire. Several months later, the Founder had a letter  from the man stating he had great bowels’ troubles, viz., constipation. He can not leave the place without pain. Many medicines were tried but the trouble became  a great handicap. One night while praying , The Founder got a singular idea,” He must have troubled many  while passing their motion.” The Founder wrote to him inquiring  if it was his play to disturb people during their natural calls . The man admitted he was often trying on people  who would be going in and get his faith regarding the Mantra efficacy increased “, on their immediately getting out confused. The Founder took him right and left, stating that a similar experience might have led Gurus in the past to be reluctant about giving Mantra Vidya. The only course open to you is to be repeating the Mantra with an expression of repentance and apologizing , when any people are in  “. He had to do that and was cured.

Any pendulum has the same amplitude on both sides. If Mai Mantra is much more efficacious than other Mantras, it is also equally much more punitive for its abuse.

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The above instance of a childish experiment-making mind of one of that class of proud men who usually consider other people  as inferior. ” Others are not human beings ” is the disease of the rich educated world.

The other instance was that of his own cook in Dharwar. The cook heard Founder saying to his disciples ,” Mother will do anything for you; She will cook for you ” , was alone for two days  when Founder had gone to Hubli.  He kneaded the floor , turned it into dough and closed the doors of the kitchen saying,” Mother I am tired. you prepare breads.” He went out locking  the door and returned after two hours . He found everything as he had left. He began to abuse Mother, as he heard Founder  was sometimes doing in his ecstasy. In the night , he had a dream , ” Don’t be a fool. If you repeat the folly again, you will suffer heavily.” Partly with obstinacy and partly with a desire to finish  the experiment, he persisted. After all, the Founder was there  to save him. He repeated the same thing second night. He saw a terrible form and heard the words ” Have you this cheek after I had warned you ? ” He fell senseless and had high fever. He lay unconscious  when Founder returned from Hubli . He got his senses after being treated and had fever for four or five days even after founder had prayed.

Saints advise transferring your burden to your deity in this sense : ” Consigning all worries, dedicating them, dispossessing yourself  about them, leaving them to the deity, not to be further thought about. “. There can be even a remote idea of coercion for  immature people ,” I am so much for Thee, canst Thou not do even so much for me ? Then, what art Thou far ? ” That is coercion. This view is not impossible. Ask your conscience.

The idea is that of renunciation and surrender and not that of compelling the deity or expecting the deity to do your work or transferring  the management of your worries to God or Mother.

Has any man achieved anything without labor ? yet how foolishly does he consider spiritual progress to be the work of a magic wand ?This delusion is due to people seeing saints being worshiped, remaining all the while in the dark about how much they have suffered. Founder is therefor insistent up on having each saint’s laid down in black and white. Let at least Mai-ists wipe out all notions about Choo-Mantar mentality.

Your burden you have to lift and carry. Mother will only refresh you. The portion of work to be attributed to Mother has to be just by way of Her blessing your exertions  with success. I have read imitation of Christ  for times without number.   When the above view was  foremost in my mind, I came to a sentence ,” Come to me  all Ye that labour and are burdened  and I will refresh you .” Mother may do much more , but you are not justified in expecting anything more than being refreshed.

Regarding the resulting benefit, spiritual as also worldly, we sometimes hear complaints  from beginners about no progress in spite of continued devotion. On analysis some reasons are these :

1] People want to buy heaven out of penny.

2] Progress is not seen till water actually flows from a well-pump although  water has been rising in the pipe with every stroke

3] Spiritual benefit of cessation of worry is not counted as achievement although enjoyed.

4] People don’t differentiate between material and spiritual happiness.

5] Other people’s happiness for comparison is pictured in imagination in ignorance of facts.

6] Some won’t feel happy unless they happy in every manner perfectly.

7] Some have an extremely narrow view  about the amount and type of labor required to achieve some solid progress. The whole difficulty arises from the fact that people do not know their real levels.

Whenever any one decides to be taking  up the course of self-evolution, he usually commits the blunder of putting himself in a class much higher than his real one. His time and labour gets wasted. Just as there are physical limits, there are mental, moral, religious and spiritual limits. You can’t go beyond them The difference is that physical limits are too gross to be enlarged  where as other limits can be enlarged.

The founder classified devotees into nine groups :

1]  Mai- Darshan -Bhakta  = is just for casually seeing things

2]  Mai-Prasad- Bhakta  = is for small gains and company pleasure

3]  Mai- Arta -Bhakta  = is the actually distressed

4]  Mai – Laukika – Bhakta  = is a good religious honest , honorable householder.

5]  Mai – Sadhana – Bhakta =  is one with religious goal who exerts his utmost to achieve spiritual progress

6]  Mai – Vidharmi – Bhakta  =  is one who having achieved powers, loses his balance  with as swollen head and begins to slip with a retrograde motion.

7]  Mai – Jivana – Bhakta   = is an established fixed soul who lives his life with religiosity, in thought, word and deed.

8]  Mai  – Sharanagata – Bhakta  = lives his life as self – surrendered, caring for nothing except the welfare of the humanity ; he lives the life as Mother’s World Minister

9] Mai – Ananya – Bhakta  = is engaged in nothing , except Mother and Mother’s personal work and contact and communion; he is in direct relationship with Mother and has retired from service  rendered to the Universe

EXTRACT FROM THE BOOK : MAI-ISM ; WRITTEN BY SAINT MAI SWARUPA MAI MARKAND  [ EDITIONS : 1952 AND 2007 ] . PUBLISHED BY : MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ (WEST), MUMBAI – 400054 INDIA.

Gratitude Gone, Divine Grace Withdrawn

We meet with some cases of people where, after nine successes, the tenth result, a failure , makes the whole undertaking a failure. The reason is that people think as if Mother’s Grace were simply the wages of certain mechanical exercises. They don’t bring in into calculations , their general behavior to others, their sanctity and purity. Mother wants to make your way easier, only if you are turning your steps towards Her and true religiosity. On the other hand the response of the Grace-seekers is not sincere  and honest; they are waiting for the last item of a certain undertaking to be successful, for turning truant to God and Guru.

One would be surprised and shocked to find a marvelous change in them before and after, the success, in their dealings with all .The real underline fact in such cases is  that the approach which seemed to be so very full of humility and sincerity  and goodness was only a played part, with great artificiality and cleverness. They become temporarily religious as long as they are in the clutches of a calamity. Calamity gone , religiosity gone and remembrance and gratitude gone. In such cases, the Divine Grace and Help is later withdrawn. People trifle with God and God’s help, and fail miserably. Their outlook may also be called extremely poor because they do not realize that they will be needing God’s Grace , all their life throughout .

Please note the subtle most difference. You may demand and get much more than any other man, but your approach counts, how you look upon Almighty and what relations you have . Demanding and donating , is the most trivial part of the whole relationship.

The Founder is not explaining some intricate point. Intellectually knowing a certain truth is only a preliminary step. First you have to create faith in the truthfulness  of the truth. The truthfulness must be constantly before your  eyes. Whenever the corresponding allied  situations of action arise, you have to exert, you have to pass through  a continued practice of rising, falling, re-rising, ad infinitum, till you achieve mastery.

People hate things because they are new, as they disturb them from their inertia of their deep stupor. People refuse to stir up, because their is nothing new to break the centuries old monotony already known to them. People forget the highest truth namely, that there can be nothing new in it’s absolute fundamental nature in the realm of Religiosity under the Sun, because true religiosity was born with the Universe.

There is no hopelessness for even over fondled children. Where is , in all realty , love to God and Guru , as of a child to its mother ? A child finds itself uneasy without the mother. Do you feel that ? You disown your God and Guru in no time. Some one asks you ,” I learn you believe in God as Mother.” You immediately get funky and said,” All deities are same . They are only different names of One  Final – most Thing. ” You shrink. You disown Mother. You have not even the ordinary moral courage which a seven years child has , that says, ” There, that standing in the green garment is my mother.” The same thing regarding your Guru. Have you ever thought deeply ? You want your God and Guru to come in when you want and to disappear when you don’t want them. Where is  even the most  elementary fitness ? The natural fitness of even a child to its mother ?

Millions of things have been stated and will be stated in the name of religion. If you like you may strike out the Guru . The only path of salvation is Love, Service , Devotion and Surrender to your God and that teaching is Mai-ism.

To return to the working, the process is the single minded prayer, meditation and appeal. The brain and the body must be doing only irreducible  minimum things mechanically. Every thing must evaporate from  the mind. The mind must become one with the all – comprehensive conception you have about  Mother. The prayer has to reach a certain intensity. Your mind must reach the melting point and your heart, the boiling point. Grace – demanding is an actual work to be done to reach the boiling and melting points . It is only one syllable of your prayer or only one name repetition that secures the whole Grace-showering work. The main – most point is , that  name  or syllable should be  from the mind that has already melted and the heart that has already been boiled.

The Founder is for sweating and earning the bread with hard labor with patience and perseverance. There is no ‘ Choo-Mantar ‘ . For hammering this truth on  persons who believe ceremonious performance to be complete thing for worldly success, it is necessary to state here  , that many Mantra Shastris have  endearingly told the Founder that there is no greater power than God ‘s or Mother’s Love , which the Founder is preaching all his life.

Guru-Shishya relationship is the very basic body and the soul of religious progress. At a higher stage , it also happens that your Ideal and Deity becomes your Guru , but anyway, you do need a Guru. There are stages in life  and moments of weakness when only the Guru can help you.

You ask someone,” Is not serving God’s children  a great act of religion ? ” No devil will deny. But in front of your house, a  man  falls from  the scaffolding of a building under construction. Some one asks your motor to carry him to the hospital. You have to choose between sparring the motor to carry the man, on one hand, and for your wife  to go for her daily routine of prostration to the deity , on the other hand. There the difference comes. The Founder says, ” You do not know serving God’s children is also religion. “ .  People would say, ” Do we not know such a simple thing ? What new thing  are you telling us ? ”

That service to God’s children, has not been recognized as religious in actual living is a truth. In one of the Navaratra holidays, a relative of the Founder went out with a small daughter ( 8 years ) and lost her in the Bhadrakali Temple . The girl did not know the address of her house. She was sitting on the otta weeping hard and people in hundreds were doing their  ” Jay Jay Bhadrakali Mata ki Jay ” in loudest  shouts. Not a single man took pity on her. One however proved to be an exception. There was the greatest sorrow in the house due to the girl being lost. The philanthropic man brought her home. He was greatly thanked by the Founder’s sister who explained to him the ideal of Mai-ism. The man, excusing himself  while leaving , said, ” I have lost the camel while going to save the goat. On this last ninth day, I have broken my vow of having the daily Bhadrakali Darshan. ”  Just then , the Founder returned after searching for the girl. Founder’s sister told the whole story , as also man’s regret. The Founder said, ” You have absolutely no idea of Mother’s Mercy. If you could not go to Mother, because you were engaged in  serving a helpless child of Mother, Mother will come to you to give Darshan in the dream. ” The next day the man ran down on the Founder  to express his bliss as he had the dream in which Bhadrakali blessed him.

The first requirement for the attainment of Grace , is ” SERVICE WITH LOVE ” . The service may be physical, mental or financial. Service by a disciple means a physical or mental activity, labor, exertion and worry with the mentality and humility of a house hold servant to his life – long master. Physical serving of the disciple is that action , which he would not have done in the usual walk of  life , neither for any other person nor even for himself , and which few others  would do.  Your service must be solid, unique and emergent . It must have ‘thrusts’ to your Guru   and like the head thrust of the calf must make the cow to milk. Your Guru must be pained to watch the degree of your humility, selflessness and painstakingness.  Your Guru should feel indebted and should be waiting , how he should make the return when you make the demand.

The Founder says, ” I assure you , the very idea of the service rendered to any suffering person having a direct bearing   with the pleasing of God is not there. Service does not stand religionised .Mother’s ideal is religionisation of service.

Returning to the matter of achieving religious progress, without the actual exertion  of passing through an achievement , without not only devoting certain time  money  and energy but also temporarily considering the achievement to be only your only goal for the time being , and without a determination and discrimination, you can’t progress even an inch.

Your relations with the world should be those of love , service, devotion and surrender , of course to the extent possible for you. Anyway the consciousness about the powerful influences of these factors must be there. Your desires should not be much beyond your worth , nor immoral, irreligious and harmful.

Your relations with your Guru should be that of love and service. devotion and surrender. As a matter of fact , you have to practice on a miniature scale  the very same thing as you are later require to do  with God. With full knowledge about your insincerity and exaggeration , the Guru loves you for all that, as you are on the line and are sure to reach your destination.

We are talking about Mother’s religion. Tolerable insincerity even a little falsehood free from wickedness  won’t be useful in the Fatherly disciplinary school unless Father acts as Mother. Father in few cases does act as Mother, Mother has sometimes to act as Father. God as Father or God as Mother, means God that deals with us in a fatherly manner or a motherly manner.

Coming to Mother Herself , She wants Love, Service , Devotion and Surrender of a much higher order. Service as stated, is bodily, mental and monetary. Mother expect you to be worshipping Her and helping Her cause by money dedications in proportionate to your status  or what benefits you derive through Her Grace.

EXTRACTS FROM THE BOOK : MAI-ISM, WRITTEN BY SAINT SHRI MAI SWARUP MAI MARKAND MAI, EDITIONS : 1952 AND 2007; PUBLISHED BY UNIVERSAL MAIISM TRUST, MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ [ WEST ], MUMBAI 400054, INDIA.

 

 

Humility, gratefulness etc. are foundations of true Religiosity.

The next day, the Founder informed all concerned about his having gone to stay at Mai – Niwas, stating especially to his outside Mai-ists that a great facility was now made for them in as much as , so long as he was not out of Bombay [ Mumbai ] he would be found all the twenty-four hours  in Mai-Niwas and that none would have to go back at any hour for the reason that he was not at the certain place . He never stirred out from 4 March 1949 to 12 September  1949 when the taxi took him to the V.T. station for going to Madras [ Chennai ]. At Madras too , where he went fulfilling Mother’s Command , he was for over a month in one house only, without having a single look at anything of Madras, except some four places where Mai Worship was conducted on grand scale. The Founder began to say to others ,” If you want real peace of mind, true understanding and overflows of devotion, confine your body in a particular place , your tongue in the mouth and  your eye-pupils within their eye – lids, as far as you can. Then alone you can have  introspection, self-control and true understanding  of Divine wisdom and super-natural powers  to afford relief to others, as curing illness etc.”

The first lesson which Mai Swarupa [ the Founder himself ]  gives is  : First create amplest leisure of time  by withdrawing yourself from  so many useless physical and mental activities. Humility, gratefulness, forgiving, pleasure of giving  , truthfulness, mercifulness etc.  these are the very first foundations of true religiosity. Next preserve your sexual energy. Third thing, you establish a saintly contact.  Contact with God and Guru. If nothing can be done, see that you are for the maximum hours in a  day, in presence of one superior to you in any realm, religious, social or even professional.

The Founder was for making the walls of Mai-Niwas speak for what principals it stood. In a poor man’s way , he cut out important pieces  from all his writings and graced the wall pasting these printed extracts on cardboards  and nailing them on the walls . He further purchased a cupboard in which he placed all the copies he had and with bold letters  put up a slip on the cup-board , ” FREE FOR ALL : DEMAND ANY COPY “.

Just near the main entrance , he affixed typed copies of the following :- Rules and regulations regarding Place , Persons and Programmes :- 1] Don’t pollute the purity of this place of Mother-worship and Mother’s residence , by worldly talk, idle gossiping or business.  2] Your coming here must be for some specific purpose of dealing with Mother as , for Prayer, worship, Mantra, solving difficulties, true religious understanding etc.  3] Observe as much as silence as possible. Your talks about even the casual things  with your friends should be in a tone of whisper and only when inevitable.  4] Don’t seek forming acquaintances here  or ask questions of self-interest or curiosity. 5] The only talk permissible here is that of God, Mother and Religion. Politics is strictly forbidden here.  6]  Leave the place as soon as your specific work or programme is finished Don’t waste precious time of yours and of others. 7] None is permitted to sleep here except servants and outside visitors  coming for Mother’s worship from Mofusil places  and persons that are specially permitted  for specific reasons. 8] No outsider who is not a known Mai-ist is permitted to halt here  and the latter for three nights only and with his own arrangements for everything. 9] Everyone standing, sitting or stopping under this roof has to pass his time with best behavior and practically in devotional mood with strict observance of this Mai-istic  tenets : – a) Spirit of practical sisterhood and brotherhood b) No distinction of cast, creed, colour, community, parentage , sex, literacy, position, status, means etc.  c) Love in the form of  reverence, helping co-operation, kindness etc. d) Activity of selfless service. e) Devotional approach and attitude. f) Unconditional cheerful self-surrender to Mother’s Divine Will.

Re : Attainment of Mother’s Grace : – [1] Everyone needs Mother’s Grace at every step, in this tempestuous time. [2] God approached as Mother, is more suited for Grace as ‘Mother ‘ is Mercy , while Father is Justice. [3] Speaking about worldly benefits alone  ( not to speak of spiritual benefits ), Mother has wonderfully fulfilled desires of Her devotees. Mother is at their beck and call  as She wants to teach Her sons and daughters the simplest, straight and speedy Royal Road to health, wealth, peace , prosperity and happiness, through the observance of the fundamental  principles preached under Mai-ism. [4] The poor have become prosperous, patients of incurable disease have become healthy, lunatics have become wise , the homeless have built bungalows, the unemployed have become officers , unmarried have got suitable matches, marital disunions have been reconciled, connubial relations have been relishing, hearts breaks have been healed up,  worries of impending calamities have been tided over, barren women have delivered sons, downfalls from great heights have been hurtless, business have flourished, litigations have succeeded, relief of solid help and entire removal of miseries have happened and many other miracles have happened on staunch devotion to Mother. [5] Persons desirous of attaining Mother’s Grace  should approach Founder for  along chat by previous appointment. [6] Detailed study of ‘ Mother’s Message ‘ and serious reading of ‘ Mother’s Thousand Names ‘  will enable the aspirants to decide   if the path and philosophy of Mai-ism will suit them. Truly religious persons will find Mai-ism  to be most suited. People with unprejudiced open universal and straight mentality  with modernized way of living, judging and believing  will immediately accept Mai-ism as it does not in any way interfere with one’s own  ancestral religion and worship. [7] Once the aspirant feels to be in natural waters under Mai-ism, he has simply to climb up by leaps and bounds.  [8] He has to make up his mind to set aside certain hours for daily spiritual work of devotion. [9] The Sadhak will be himself wondering  at the most favorable happenings  and at his spiritual progress. He will feel indescribable joy and beatitude-ful breeze of Mother’s Grace. He will see he has some super-natural powers , is helped by unseen in every detail. He will be sure he is not the same person as before , that he has sublimated his soul. In a word, he will have a conviction that mother has showered Her Grace  on him. [10] What is true for one man is true for another, and equally or much more true  for a woman, under Mai-ism,  as a woman has a softer heart , more suited for devotion and Mother’s pity-invocation.

Regarding Prayers and Meditations Etc. : – {1} Persons desirous of offering prayer or practicing meditation should be pre-arrange details on consultation with the Founder. {2} Prayers intensely offered have been mercifully answered. {3} Prayers are to be for :- a) Legitimate gains only. b)Removing miseries only. c) Removal of sins. d) General smooth running of worldly life of oneself and family. e) Seeing and relishing and living the higher life , above money making and sense living. f) Enlisting oneself in Mother’s service . g) Desire of evolution and emancipation, success in striving and struggling  to go higher for introspective powers , knowledge, vision, devotion, meditation, renunciation, progress, peace , relief and happiness. h) Intensifying the spirit of service  to all children of Mother  and to Mother. I) Being prepared for unconditional self-surrender to the Divine Will of Mother. {4} Black-magic about harming or exploiting others results in Mother’s Wrathfulness. {5} Prayers offered here for enslaving others or subjugating them to one’s own will , have been treated most mercilessly by Mother. {6} No purely personal aggressive , illegitimate gains here. No exemption from sexual sin here.{7} Please don’t forget that Mother is the Final-most-Mother ; God as Universal Mother ;  Mother to every one of any religion or to any one  who approaches Her as child with Love and Service to all her children, Devotion and Surrender to Her Will.  {8} Noblest prayers are : – a) Let all be happy. b) Let none suffer from pain and misery c) make use of me , my humble service for Thee and Thy children d) Depute Thy devotees to successfully serve as saviors of this world of ignorance and sin. {9} Prayer for oneself is not most efficacious. Best prayer is for others or for Universal Welfare , as then, others will pray for you  and in case of that failing , Mother will not wait for your prayers and will run down to you , for your relief and to help you, even before you pray.

Meditation : – This can be subjective, objective or through geometrical figures. Consult the Founder.

The following two descriptions , one by an interviewer when the Founder was in silent serious hours  with his associates , and the other when he was in easy-going mood , may be read with interest. The silent meeting interviewer saw him at his temporary residence  on Tagore Road, Santa Cruz  , at about 8 p.m. on a Tuesday in 1940. He describes his interview as under :-

” The Master’s programme on Friday nights  is quite different from that of  silent meetings on Tuesdays , when only the nearest people gathered round him. The Master was simultaneously dealing with about twelve persons  when I entered the place , sisters and brothers.  Here was a silent sitting , without a single person knowing or trying to know  what was passing in other’s minds , or between the Master and each of them, in the powerful authoritative language of silence.  In the midst of a big hall, there was a swing on which Master was lying  with pillows under his head and sides , with a hanging leg  with which at long intervals , he was giving a slight motion to the swing. He ware a loosely tied dhoti and a malmal shirt  which was never buttoned up. Each one that came in , entered with a pin drop silence prostrated and on receiving blessings  took suitable seat wherefrom the face of Master could be seen.

“The blessings differed with every person. Some prostrators, he would at once raise up with a jerk, some gradually and slowly, some he will allow to continue prostrating for over five minutes. Regarding some  , he would smoothly moves his hand  over the prostrating back, some he would raise up with the catching and lifting up the chin, some by patting strokes, some by contacting their heads with pointed and forcefully placed pressing fingers . Some he would raise up by snip of fingers , some by slowly moving the hand over the forehead. No two persons were blessed in the same manner , which made it clear to anyone that the blessing method indicated  person stood with reference to God Guru and one’s self.

The raising by sudden jerk conveyed the idea to the prostrator ” You have come too early.” Gradually and slowly raised prostrators were conveyed  that Mother’s Grace on them was slow  but steady and that they should continue with faith and patience.  Continued prostration without the touch meant, the prostrator must severely repent   for his wrong acts  or behavior before he can be entitled to Mother’s Grace as before. The hand contact by inverted finger nail strokes after a long bending , meant he was forgiven  , but was warned not to repeat the wrong. Smooth moving of the hand  on the back meant , full sympathy in the bereavement for which the prostrator  was not responsible. The lifting by the chin meant Mother loved the prostrator like  a child , although there was enough of folly. Contact on head means sympathy in efforts to understand analyse  and set right the mental  disquietude. The snip of the fingers meant cautioning against the very likely slip. Touching the forehead meant  substitution of sublime thoughts  for routine and rotten thoughts.

” Between the arrival and departure , and the prostrations and blessings , there was nothing but a silent pause and exchange of eyes and the respectful obedient demeanor. The spirit imbibing  process began for each disciple with an earnest profound  staring at the figure of the Master  and keeping the eyes closed  with meditation , except at long intervals , when the eyes opened for  a few seconds  again to close.

” New visitors coming for the first time were looked upon by the Master by a visible turnoff his deep-reading eyes, from the toe to the top.If the new visitor were proud of their wealth, knowledge or devotion, the Master would pamper to their vanity and dispose them off quickly. To the wealth proud he would say,’ It is nice to talk about religion and to boast about Jnana and Bhakti, but the wealth possessor is the real Vishnu on earth. ‘ To the Jnana proud , the Master would say ,’ Mere devotion is blind. Real thing is Jnana which you have acquired.’ To the devotion proud he would say ,” You have your Istha-devata in your fist. What a small creature am I, for you to have come down all the way ? ”

” After one hour meeting silently dispersed. ”

In the other case the visitor went to see him at Mai – Niwas in one of the evenings of 1949. He soon recognized the building, but to his surprise it had neither the augustness  nor the silence of an Ashram. What does one find ?  Out and out rowdism of more then a dozen boys and girls below fourteen , simply a noise, an indiscipline crowd of them.

The stranger had the courtesy of not going in straight. He could infer from all that shouting, running, quarreling , mutual chasing etc. was going on with the presence of some elderly person of that place  who was  simply seated on his cot as if he were deaf and dumb and lame. In the open spaces around the building , cows  and bulls and dogs and goats and crows were in their full mischievous playfulness.

The visitor had a feeling of disgust. He said to himself , ” What sort of Ashram is this  and what sort of saint he is ? ” The disgust abated after climax and turned to a scoffing curiosity of seeming things.  Some boys were running up on the terraces. Some boys were simply switching on and off all the lights. The visitor was sick of the scene. His modern living mental set up of , ” Who are you to touch  my things ? With whose permission did you enter this place ? Don’t disturb me . Get out . “, was overpowering him.

Just then, some cows and bulls climbed up the steps , made their way to the kitchen door . All were disturbed, the gangs were broken and every one of them, boys and girls ran away.

The visitor said to himself ,” All are gone. I loose nothing in seeing the man.” Suddenly he heard a musical voice singing. It looked the man was coming out. Out he came. He welcomed the visitor, ” Come in , please “.  The visitor stepped in. But where does the former inquire his name , place or purpose ? He turns to the image and sings. [ The Founder was Honorary Examiner in Music for Bombay Government. ]

” Bazuza Khairata Kucha Apna Nahi Hai .” ( Except charity absolutely nothing is ours. )

The visitor has evaporated from his eyes and mind. The man sings the same line over and over , with different modulations; his feet are with great difficulty prevented from dancing, by his own body heaviness.

Tears flow. He wipes them with the end of his dhoti. Feet loose all shyness.  They joins the hands to make the music more beautiful. There is a choking in the heart. He weeps. He sits down.   Gets up, applies his head to the feet of the image , lifts up the image , puts it back. The zazba ( spiritual effervescence ) is slowly coming down with the repetition of the line.

It took about 15 to 20 minutes. He ran into he bathroom, not minding the visitor , washed his face and came to welcome the visitor. ” Come in , Sir ,Come in. I am sorry  I had to keep you waiting. But I was helpless. ” He effort fully composed himself , to be on the normal plane.

The visitor was lost in the ocean of spiritual emotions. He did not think of any formality. He could not raise his tongue  to create a jarring noise to disturb himself and to pull his mind to the mental plane  from the ocean of undreamt  sweetness and wonder ; the wonder was gradually transforming itself to reverential worshippingness.

Said the Founder , ” One Friday night, the last devotee getting up to go, found a thief concealing himself, caught him and brought him to me asking me  if he should hand him over the police. I said No, and told the thief, ‘ to take away whatever you like from here. ‘ The thief was put to shame  and was let loose. Except what Mother permits and enables me to enjoy, nothings belongs to me ; not even my own body, mind , heart and soul is mine. ”

Pointing his finger to the Mother and unable to utter even a single syllable , the Founder could not hold himself erect and standing. He dropped himself down simply sat  on the ground and began starring at visitor , speechlessly, as if busy with the work of sublimating and  reconstituting the visitor’s soul.

Jay Mai . Jay Mai. Jay Mai.

EXTRACT FROM THE BOOK : MAI-ISM , WRITTEN BY THE FOUNDER ( OF UNIVERSAL RELIGION MAI-ISM ) MARKAND R. DHOLKIA, [ EDITIONS 1952 AND 2007 ] , PUBLISHED AND PRINTED BY UNIVERSAL MAIISM TRUST, MAI NIWAS, SARAWATI ROAD END, SANTA CRUZ [ WEST ] , MUMBAI 400054, INDIA 

 

Saints know Divine Law and Eternal Truths

The Founder retired from Hubli in August 1945. The wonderful speed with which things were progressing was giving him greater and greater assurance about Mother’s Will. His heart was dancing with joy. He said to himself ,” if such people as poor Madrasis were ready to spare one- third of their pay, he was sure to have the personal assistance  of thousands from Bombay [ Mumbai ] , Ahmedabad and Gujarat so very easily. ” The rich and religious and charity-minded Gujarat  had known and tasted Mai-ism for over ten years.

The Founder had helped so many from so many hardships , such as none would like to be mentioned in public, most wonderfully and miraculously.

The Founder gets sickened when he reviews this question after his disillusionment about what the world in its natural constituency is. The less said the better. The Founder saw in one year what he had not dreamt of in over fifty-five years. The whole world changed as soon as he gave an utterance to his intension of expecting some financial help for doing Mother’s work, which he had been doing for so many years in the past and which the world had enjoyed  at the Founder’s expense. People who had wept before him and whose tears he had wiped , began to talk to him as a house-master would speak to a door-beggar.

People began to talk about a trust and a committee. The Founder was agreeable to the proposal. Both proposals were placed  before persons interested , but there was not a single man coming forth with  any interest  whatsoever, either to touch his purse or to move his hands and feet to go to another. Ahmedabad went one step further. Some-one with responsible life-status and education abroad argued , ” Where is the need of a building for doing Mother’s work ?  Can it not be done on a Verandah ? ” Some one would say to him, ” If you had an idea of getting money from us to do the  work , why did you not  begin from very commencement to sell Mother’s Grace ? ” Some one would ask , ” Since what date Mother has taken to begging ? Is Mother for giving or receiving  ? ” Some would say ,” Your powers you have lost. They are all consumed ; if not , why does not Mother Herself give you a lottery ? ” Some one will say ,”  Come on , cheer up. I am helping you. I will give ten per cent of my gains for Mother’s work, on my getting money through your lips “. The master stroke was this , ” If you have no money to continue your fads, why don’t you be wise and sit silent in an un-known corner ? ” Some would say ,” Your egoism has not died. Who are you to say improve the world ? ” Some had heartlessness of questioning ,” What will happen when you  die ? That is the most important question. ” Some one illumined him by suggesting to him to give an undertaking to the effect that none of his family members would ever step into the place .

The climax was there when one of the Founder’s relatives , on a Friday while going out for work, in his motor said in a threatening manner  with the rights of an elderly relative  to another,” There is nothing more to think about or to do regarding him. He has already turned mad. Confine him in a  room and give him two meals a day  and keep all necessary arrangements for his bodily requirement . ” This was said in the presence of the Founder and indirectly to him and both started out towards the city for their work. The Founder wept with an out burst of tears shouting to Mother, ” My own nearest relatives do not understand me and have not even an iota of love or respect for my work of Thine “.

The motor which carried the relatives had a severe accident, although they were saved. The motor had to be sent for immediate repairs.  In the evening, while returning in the repaired motor , they had a second accident. The motor was sent back for repairs and they had to return in some friend’s car. On arriving home the younger relative informed the family of the accident details and with tears in his eyes , embraced the Founder and asked his apology, for the cruel words the eldest relative had addressed to the Founder. The elder relative indirectly joined the younger in his apology maintaining his status , but with every affectionate love.

The Founder would sit for nights , in the terrace of the place at Malad and would be gazing at the moon and praying to Mother. One night, he burst into such a loud laughter, that some of the family members  come running to enquire  why he was laughing. Founder said, ” This world, Mother has made funniest enough to nullify the highest serenity . I was temporarily unhappy because I left the Mother’s lap and too much trusted in the world and expected its sympathetic  co-operation for my Mai’s work. I have seen now the world in its true colors. But now I laugh outright “.

” Yes Mother has promised me . My desire of constructing ‘ Mai Niwas ‘ shall not remain unfulfilled. I am given a tip. I will do nothing from now by way of troubling Mother for Mother’s Grace to remove the miseries of persons that approach me , without their promise to do something for Mother in return ; that something may be what they themselves decide. But nothing free from now except for the really poor. Mother has promised me . She will try best to give me prompt happy results  in response to my prayers for the relief of  people of individual cases.”

The fact that he did not get money from the public was now taken by him  to mean no disqualification. In the matter of charities, he had a vivid picture . Most charities were out of fear of God, or  for fame , or for some  whitewashing some black spot or for catching opportunity to widen business or for removing burden of conscience-sting.

The world has to be tackled most diplomatically. To spread one’s religion , you should study other religions . Both these views look strange  at first , as many saints have neither studied various philosophies  nor been under the smallest shadow of wickedness.

When any saint is described as illiterate, that means , one : that he did not go through the regular schooling course; second : that those saints knew little about two penny matters .

The fact is this : if you believe in past lives , the saint has acquired those acquisitions through experiences in past lives. If you don’t, he is actually born with certain perfections , or say supremely high faculties. Either way , the thing which people think as absent , being invisible, is invisibly there.

Saints have known the Divine Law and the eternal truths. They have accepted them once for all. Every detail of their living is guided with that wisdom of those truths. So to say, every action of theirs originates from the conviction of those eternal truths. Saints have evolved all their wisdom into their instinctive or super-conscious faculties.

The Founder for years together did not know what  ‘ L.B.W. ‘  in cricket means. Once the Founder was invited , in a club, to be a partner in bridge. He was so much pressed that he had to say it out, he did not know the A.B.C. of the game . Some mildly smiled, some loudly laughed. One of them, a distinguished officer, saved his humiliation by saying, ” He is not a bridge player, but a bridge builder for all of us to go to our God.”

One night he was in communion with Mother , when Mother cooled him down ,” Is it not what every religious man has stated  that the world is full of wickedness ?” One educated man in Ahmedabad told the Founder in soothing manner,” Did you know it for the first time today, that the world is wicked ? ”  Said the Founder ,” No, but the extent had remained unknown. And that I have realized only now at the fag end of my life “.

The Founder came to the conclusion that Mother wanted him to work single-handed and single pursed. The only change was that when the world had turned the deaf ear to his request, Founder became more practical and, now in a way, opened his religious – relief – hospital. The Founder with his powers went on relieving different varieties of miseries working hard day and night for the success of persons that came to him, with clear understanding about their having some-thing to do ( whatever they liked ) to help him to be in financial position to do Mother’s Work.

Founder experienced Mother’s Grace from stage to stage while Mai Niwas construction was undertaken and Founder entered Mai Niwas  at the mid-night hour of  4 MARCH 1949, all alone , himself and his Mother.

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The midnight hour of the Friday night of  4 MARCH 1949 was a memorable moment. The Founder had not informed a single soul about his desire to enter Mai Niwas on that particular night. He had a strong desire to enter it alone , because he did not know how he would pass that night. He was sure something would take place. At about 11 at night , some Mai-ist [ This was Bro. Himmat Bhai Mehta ] came to see him came off on the Grant Road Station. He insisted on accompanying him ; said he would leave him in Mai Niwas  and return. The Founder declined his company courteously, but the other purchased two tickets and got into the train. On reaching Santa Cruz Station, the Founder had to make it clear,” You may go back. I want to enter Mai Niwas alone .” The man could not understand the mystic force behind the request and purely out of goodness beckoned  a taxi-walla, saying he would leave the Founder and return in the same taxi. Before however the taxi came up , he had such an intense stomach-ache  that he fell down. The taxi-walla seeing the miserable plight , turned and went away. The Founder most entreatingly said,” You speak out you are not going to accompany me ; Mother will remove your pain immediately.” The man said ,” Yes, if Mother and you are insistent on that point , I am surely returning.” Just at that moment the pain disappeared ; without any further words he ran to the station. The Founder was trembling within himself. This incident made him sure , something unusual was in store for him. It was two minutes to twelve when he reached the Mai Niwas door. He opened it. It was ground floor building with vast open lands on all sides , with the nearest building far away. It was a dark night. No street- lamp nearby. There was none to save if he was attacked. He reached for a candle packet and match-box packet at the spot where he had placed them when he last visited. They were not there. This made him his heart  throb with fear. ” What ? Has Mother intended he be labored that night ? ” He stood on the Otta for nearly twenty minutes and then laughed outright at the idea how Mother extracts hymns  and prayers from devotees. He made bold to get in the black dark near the Mother’s picture , allowing the outside faintest light to relieve his fear.

The first experience of his life . The Mother picture was Kali  like. He began to sweat. For the first time he began to get  a different picture of his beliefs, ” Was he all along under delusion ? Was the Mother Ideal only a making of his own brains ? In reality was Mother Kali ? Which was true , Mother appeared as Kali or Kali had allowed Herself  to be worshipped and preached as Mother ? ” He prostrated. He mustered up enough courage. He decided to pray as Mother and then reconcile both conceptions. sang he to himself :

Karuna Sen Abataka Badha , Karunasen Mili Mai

Karunasen Dukh Marana Ho , Karoona Chooti Na  Jai,

Jo kucha Kiya So Tune Kiya , Men Kachu Janata Nai

Teri Tuni  Samla le, men Japa  Rahahun Mai.

” I have grown old , fairing with Thy Mercy alone. With Thy Mercy alone , I have gained Thee Mother. It is out of pity for the suffering world that I have preached Thee even inviting misery and death. Now I only pray that my pity may not get relaxed and Your Mercy on me may not be at all be diminished. Whatever has been done is done by Thee. I know not a bit of it. Your matters you take charge . I am only for sitting in a corner  at Thy Lotus Feet all the while repeating Jay Mai “.

As he went on repeating these couplets , his fear was getting vanished ; his conviction was coming up : ” Mother’s one aspect was Kali ” .   More strange than both was the phosphorescent light Mother’s image  was getting. The image was gaining in light by his alternative repetitions of ” Jay Mai Jay Markand Mai ” and couplets , spreading brightness of 5, 10, 15, 20, and higher watts electric bulbs. He had tears of joy and relief. Said he,” If you like , you be Kali to the wicked world . To me you remain Mother “.

Said he laughingly,” You won’t remain this phosphorescent light all the night. So I take you out. We shall be together on Otta.” He spread the carpet on the Otta and went to lift the image . As he thrust his hands behind the image , his hands felt some packets ; he pulled them out and the match box packet. The Founder’s suspicious nature did not leave him; he fell in the thought world of recollection to decide if it was not he who had by mistake put the packets behind the image . ” Might it be  that some one who accompanied him the previous night , wisely thought , some one would take them away from the window , so better place them behind the image  ? ”

As soon as that idea came , the last idea’s coming synchronized with the Mother’s light disappearing. He was sorry. He condemned himself for his suspicious nature. His brains began to recollect two previous experiences. Once there was light at one  of the Bombay suburbs  in a kitchen when he prayed ( referred to latter ). The other when in Vile Parle  a blaze appeared  from the altar. There were some more , as when he runningly passed through dark nights after mid-night , but there were lights which did not last longer than two to three minutes. This was in Ahmedabad , when one night he grew very desperate and left his house with, ” This is Thy world and its response to Thy work. Thou and Thy world, do whatever Thy likest. I have nothing to do with Thy world today.” As he went out in the streets , one after another, every fourth or fifth bungalow, right from Pritamnagar to Bhadra Kali, showed switching on off lights. His vexation turned to an outright laughter saying, ” Thy highest pleasure it seems , is vexing me. Instead of switching on electric lights why not switch on the true  illumination lights  of every one that can help Thy cause ? ” He got consoled and returned home. He also remembered and laughed at his folly, when he got wrathful in Ahmedabad hospital on Mother ceasing to attend on him, because he had suspicion.”

He accepted this time Mother’s decision. If after so much experience , I am nothing better than a street man, Mother is more than justified in withdrawing Her presence , or Her light’s presence.” He yielded biting his lips. Just as a child that has committed something wrong keeps complete silence and engages itself in some harmless occupation , wishing Mother also may forget or at least forgive , the Founder unmurmuringly  lighted the candle and placed the candle on the nearest window and began to repeat  ” Jay Mai Jay Markand Mai “.

The terribleness was not yet over. A wind blew out the candle ; he saw a black figure looking through the window. Was it an apparition, a ghost or some thief ? The figure was moving. The Founder with tremulous voice shouted ,’ Kon ‘ ; ‘ Who ‘ ? The reply was ‘ Kholo ‘ , ‘ Open ‘ The founder lighted another candle and opened the door.

The way which the stranger got in, gave the Founder reason to be sure , there was nothing like danger. The man got in, stood in front of him, salaamed him in a quick  alert manner. When he salaamed , not only all the fear disappeared , but the Founder had a  joy, he had perhaps a companion for the  whole night.

The following conversation followed : ” Who are you, Sir ? ” Are you the owner ? ”  ” No  , The Owner is this Mother ( pointing to the image ). I am only Her worshipper and preacher. What is your name ? What have you been doing ? ”  ” I am Gurkha. My name is Devasing. This open plot that adjoins your land  is being built over. The Sheith has engaged me this evening , from next Monday. At about ten o’clock I decided, ” I can go to the place I can call mine  with a right as a Gurkha  of the place .” So I did not wait and I came over.  Sir, were you with some man at Santa Cruz Station ? ”  ” Yes, Did you see me ? ”  ” Yes Sir, The man returned by the next train; he had some giddiness. So you called and dismissed a taxi. I came by the same train “.

The Founder was full of wonderfulness and gratitude. Mother has arranged for his guard , just on duty and immediately after him. ” Did you spend your time somewhere  ?  ” ” No , Sir, I was only following you. I was just lying in a corner of my own land. I saw first It was all dark. Then came a strong light. I thought  there was electric light  but some time after there was only candle light  So I came to inquire “. ” Yes. Were are you sleeping ? You can sleep here “. The man preferred to sleep on Otta.

The Gurkha turned out to be religious. He was paid a small pay by the Founder. He served the Founder treating him as master and Guru, practically till May 1950 when the adjoining plot to the east was constructed and occupied.

A palace and a rose garden  kept ready by Mother, for you. This book is for swans. Mother likes to be surrounded with swans whose hearts will overflow  with love, cheerfulness and gratitude , on Her showing such playful proofs  of acceptance by Her.

EXTRACT FROM THE BOOK : MAI – ISM, WRITTEN BY MAI SWARUP MAI MARKAND  [ THE FOUNDER OF UNIVERSAL RELIGION  MAI-ISM.

PUBLISHED BY : UNIVERSAL MAIISM TRUST, MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ [ WEST ] , MUMBAI – 400054 INDIA.