MOTHER IS OUR GUIDE AND WHATEVER HAPPENS OR WILL HAPPEN IS UNDER HER ORDINATION – SWAMI VIVEKANANDA

GOD IS GIVING US PROOFS AND PROTECTIONS SO OFTEN, BUT WE ARE ALL HOPELESS, USELESS AND UNGRATEFUL IDIOTS.

IMAGES OF GOD AS UNIVERSAL DIVINE MOTHER MAI AND QUOTES OF SAINT SHREE MAI SWARUP MAI MARKAND : –

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    MOTHER HAS HELPED FAMILIES OUT OF CALAMITIES BEYOND IMAGINATION, ONLY ON A MERE APPEARANCE OF SELF SURRENDER TO HER.

DIVINE MOTHER
DIVINE MOTHER MAI OF MAIISM

NONE CAN SAVE YOU EXCEPT THE DIVINE GRACE OF MOTHER.

MOTHER IS OUR GUIDE AND WHATEVER HAPPENS OR WILL HAPPEN IS UNDER HER ORDINATION – SWAMI VIVEKANANDA

The entire absence of joy or the continuous feeling of being miserable , for them they do not Thee or the imitative or delusive joy arising from the worldwormness and sense living of them that are in dark regarding Thee respectively. These two as also the joy of truely wise and followers of truth, all proceed from Thee and are making of Thine  and are aspects of Thine alone. 

 

UNIVERSAL DIVINE MOTHER MAI / MAIISM
UNIVERSAL DIVINE MOTHER MAI

Mother wants to make your ways easier only if you are turning your steps towards Her and true religiosity. 

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Once you have established your relationship with your Mother, it is your choice to set up the standard of give and take or postponement.

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Mother’s speed to your call will depend on the intensity and impatience with which you offer your thanks giving. MOTHER ACCEPTS AND ADOPT STANDARD WHICH YOU YOURSELF LAY DOWN.

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MOTHER’S WAYS ARE MOST MYSTERIOUS.NONE HAS BEEN ABLE TO AFTOM AND NONE SHALL BE. 

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WE ARE ALWAYS IN SOME HARDSHIP OR ANOTHER, WHY NOT THEN HAVE A CONTINUED RELATIONSHIP WITH MOTHER ? 

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YOUR RIGHTS AND CLAIM ON YOUR MOTHER ARE PROPORTIONATE TO AND BASED ON YOUR LOVE, SERVICE, DEVOTION AND SURRENDER TO HER AS YOUR MOTHER.

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YOURS IS TO PRAY AND IT IS HER WILL TO GRANT OR NOT.

UNIVERSAL DIVINE MOTHER MAI / MAIISM
MOTHER NEVER FAILS TO DO WHAT IS BEST IN THE INTEREST OF HER DEVOTEES ON PRAYING TO HER FOR RELIEF.

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THE RESULTS OF YOUR PRAYERS, JAPAM ETC.ARE DEPENDENT ON HOW MUCH NEAR AND LOVELIER YOU ARE TO MOTHER.

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MOTHER’S WAYS OF PROTECTION ARE UNKNOWN TO US.

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FIRST ENLIST YOURSELF AS HER DEVOTEE AND THEN  LEAVE EVERYTHING TO HER.

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NONE KNOWS THE ELEMENT OF A CHILD AS MOTHER, WITHOUT EVEN A COMMUNICATING SYLLABLE.

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MOTHER IGNORES, FORGIVES AND FORGETS WHICH THE FATHER DOES NOT , SO VERY EASILY AND NOT THAT EXTENT OF PITY AND MERCIFULNESS, COMPASSION AND CONDESECCION. 

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THE SECRET OF MOTHER’S DOCTRINE IS THAT THERE IS NO SIN WHICH MOTHER’S MERCY CAN NOT BURN AWAY.

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BY WORSHIPPING OTHER DEITIES SALVATION IS GRADUALLY OBTAINED, BUT BY WORSHIPPING MOTHER ONE IS FREED IN THE SAME INCARNATION.

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NOTHING IS OF ANY REAL AVAIL IF THE UNBELIEF IS THERE.

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MOTHERHOOD IS THE HIGHEST CONCEPTION OF GOD IY YOU WISH TO BE SAVED FROM IRRELIGION,MATERIALISM, ATHEISM AND ASTANISM.

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NOTHING CAN SAVE YOU EXCEPT THE DEVINE GRACE OF MOTHER.

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Mother! Make all happy, free from all worries and diseases and all calamities. Make each one and all of us, enabled to enjoy the Best, what is Divine, Sublime and Good.

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 DAILY PRAYER

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 any one 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 lead 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 their spiritual welfare.
Make the wicked virtuous, make the virtuous successful in attaining their peace of mind. Make tranquillised 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 one and all of us, enabled to enjoy the Best, what is Divine, Sublime and Good.
JAY MAI JAY MARKAND MAI, JAY MARKAND RUP MAI, JAYA MARKAND RUP MARKAND MAI. – MAIISM.

~ SAINT SHRI MAI SWARUP MAI MARKAND ( MAIJI )

 

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

Faithful dog follows to the last

To return to the experiences , the Founder was given a bungalow as a guest to temporarily reside. On the first day in Hubli a big gathering was held there and rich Prasad and sweets were distributed . Just then, a bitch got in and she was driven out without giving a bit and with a stick. At 2 a.m. after departure of all, Founder prayed to Mother, for the success of the first gathering in Hubli. He had not taken his meals. He had the joy of success but an overwhelming sorrow at the idea of the bitch being beaten out without a bit of bread. He was disgusted with man’s non-consideration for other men, what to speak of animals. In a great disgust he decided not take his meals and laid himself down on his cot. At half past two the very same bitch which was turned out with beating came out from below the cot, began to lick the Founder and pulled his garments towards the kitchen ! The Founder was happy like anything. He went to the Puja room , worshiped the bitch and began to eat with the bitch, his own meals , partaking with bitch half to half. He caressed the bitch,” Are you now satisfied ? ” ” Mother ! Hast Thou sent a bitch to see that I do not sleep hungry ? ” He wept with his face against the bed out of gratitude. When he opened his eyes after composure, he was surprised to see that the bitch was no where there in the whole bungalow of which all the doors had been locked before going to bed.

Somehow a dog appears to have some significance in religious experience. Yudhisthir’s dog faithfully accompanied Yudhisthir in Himalayas, at his end. There are instances of saints having run after a dog, who took away their bread, not to beat him as world imagined, but to give butter to be applied to the loaf. There is a mention of a similar meal-sharing with a dog in several accounts of saints. I quote one here. “The master, Blessed Shree Mai-Swarup Ramakrishna Paramahamsa, saw a monk taking the leavings of the beggar’s meals with some dogs from the heap of the discarded leaf-plates. He had one of his arms around a dog’s neck and man and dog were eating from the same plate. The dog was quite at home with him.”
There is a wonderful account about the pet dog of Sree Bhakta Raj Shivanand Sen, one of the dearest devotees of Lord Chaitanya Gauranga Prabhu. Bhaktaraj did his best to keep him home, while he prepared for a long journey for Prabhu’s Darshan. He was taken with great trouble. On the way, the dog saw he was a cause of so much trouble to his master and left him. Shivanand was extremely sorry and began to almost weep with the remembrance of the dog’s faithfulness. Anyhow, composing himself, he proceeded to Lord Gauranga’s place. On reaching and entering Lord’s place, what did he see? The Lord is patting and feeding a dog sitting by his side. Which is that dog? The very same. The dog had never before come to the Lord’s place. A faithful dog follows the devotee master to the last.

Extract from the book : MAI-ISM

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Author : MAI SWARUP MAI MARKAND

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

 

Lalitha Sahasranamam Names 951 to 1000 and Shree Chakra Shri Yantra

LALITHA SAHASRANAMAM  MAI SAHASRANAM

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951) Shaashvati शाश्वती – Eternal.She that is worshipped by Her devotees continuously, i.e. with every breath of theirs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 951

952) Shaashvataishvaryaa शाश्वतैश्वर्या – Giving eternal dominion, and supremacy.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 952

953) Sharmadaa शर्मदा – She that is the giver of happiness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 953
We have now come by these names and following several forms in which Mother is approached. The first and most common form in which She is restored to is, that which is conceived as achieving our general good and happiness.
954 ) Shambhu-mohini शंभुमोहिनी -Bewildering Shambhoo, who is above infatuation.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 954
955) Dharaa धरा – Earth or Supporter of the universe.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 955
956)) Dharasutaa धरसुता – Daughter of Himaalayaa.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 956

957) Dhanyaa  धन्या –  She that blesses Her world-leaving devotee with the mental condition of a Fortunate. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 957

On removing the deadness, ignorance, inversion and desire to abuse Mother’s Grace , Mother gradually makes you fortunate and makes you feel fully satisfied that you are exceptionally fortunate beyond all undreamt of expectations.

Dhanya is one of the four kinds of stages of meditation or emotions with thoughts, through which soul rapidly passes on death bed.

These are known as Artha, Raudra, Dhanya and Shukla.
The first is that kind of meditation which arises through illusion resulting in a desire to possess dominions, pleasures, comforts, recreations, beauties, scents, garlands, jewels, dresses, ornaments etc, making up all luxury, splendour and pleasure.

The second meditation is one in which a dying person remembers    how much he had to suffer for the sake of getting these enjoyments , but still is unable to rise above the subduing force of the desire  to have enjoyments.

In the case of the third type of meditation Dhanya, one thinks about the future programmes and revises one’s lessons, revives in brains all that is best and useful for pure and peaceful divine life , thinks about the causes and effects ,stumblings and divine helps, etc.,thinks of how to still better increase control over senses and how to be compassionate and useful to others, etc.

In the case of the fourth meditation, one thinks of God alone and unity with God  entirely forgetting even the existence of senses and their fields of pleasures, etc.

 

958 ) Dharmini धर्मिणी – Increaser of religiosity.     ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 958
Religiosity is the essence churned out by observing the religious requirements. Religiosity is the condition of being what a religion is expected to make of its follower.

Now we try to go over different branches of progress in the spiritual line. The majority of the aspirants go to the path of religion with a view to propitiate Mother to help them in fulfillment of their desires. This is the most popular, common and mass method.

959)Dharmavardhini धर्मवर्धिनी – Increaser of the religious observances.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 959

This Mother generally does by increasing the desire of the devotees to follow the dictates and commandment’s of one’s religion.

960) Lokaatitaa  लोकातीता – Transcending all worlds. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 960
Above the abode or world of Vishnu, one should know the great divine city of Shiva. Above the city of Shiva there are three supreme seats, eternal and ever pure, resorted to by Skanda, Shakti and Shiva.Above theses there is the highest summit which is the abode of the Finalmost Mother.

961) Gunaatitaa गुणातीता  – Transcending all the attributes .ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 961

962) Sarvaatitaa सर्वातीता – Transcending all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 962
963)Shamaatmikaa शमात्मिका  – She that gives Her devotees the power of so developing the mind as to keep their souls in a position of full undisturbable equilibrium with an equimindedness against the opposite pairs of happiness and misery, richness and poverty, heat and cold, repute and ill-fame, healthiness and illness, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 963
964) Bandhuka-kusuma-prakhyaa बन्धूककुसुमप्रख्या  -Resembling the Bandhuka flower. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 964

965) Baalaa बाला- Girl. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 965

This is the name of Mother who often appears in the dreams of Her devotees, in the form of young girl usually playing with Her maids. Tripura Siddhaanta says “Oh beloved one! because Thou playest like child with Thy maids, and Thy devotees, Thou art called Baalaa.”

966) Lilaa-vinodini लीलाविनोदिनीTaking pleasure in amusement.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 966
Lilaa, the play(of the activity) of the Universe.
967) Sumangali  सुमंगली – Very auspicious. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 967
Elder’s blessings on obeying and serving them or the well wishing prayer to Mother of some person, whom you have saved from great sorrow painfulness or misery, or given some relief in some manner, often results in a suggestion arising in one’s mind , about some happy future being in store for you and this is confirmed by some good foretelling happenings.
Whenever a man by sudden lift from world-worm-ness begins thinking of serving Mother, some happy things usually follow. Mother is therefore called Auspicious for worldly people.
968) Sukhakari सुखकरी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 968

969) Suveshaadhyaa सुवेषाढ्या – Decked with most beautiful ornaments.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 969
970 )Suvaasini सुवासिनी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 970

971) Suvaasinyarchanapritaa  सुवासिन्यर्चनप्रीता – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 971

Whereas the previous two words denote the prominent religious qualifications for men, here are those for women.

Mother’s female devotees must be carriers and creators of happiness to all.They must like the most beautiful flowers that spread fragrance of purity, divinity and hilarity all around them.

The third name state that Mother is pleased with the worship of Her by Suvaasinis, worship being nothing else but fulfilment of the condition of their being Suvaasinis . Mother is most pleased with those female devotees that give maximum happiness to others as daughter, wife or mother or the family woman, neighbour, hostess, kind mistress to servants, patroness, donoress, etc.
WOMAN HAS THE INHERENT QUALITY OF BRINGING HAPPINESS. Mother is most pleased with them THAT BY THEIR VERY PRESENCE , and sweet speech make all miseries forgotten, and with them that spread the fragrance of their silent service and self-sacrifice.

In routine religion Suvaasini means a married woman whose husband is alive and Suvaasinyarchanpritaaa means ” She that is pleased by the worship offered by women with their husband alive. ” In Mother’s Ideal however religiosity has no existence without righteousness and therefor I prefer the above interpretation. There is nothing like meritoriousness or meritlessness in only fact of being married or unmarried, being with or without husband or in the condition of the husband being alive or dead.

972) Ashobhanaa  अशोभना – Ever and everywhere beautiful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 972
973) Shuddha-maanasaa शुध्दमानसा – She that helps Her devotees to make chitta-shuddhi, i.e., make their minds as crystallized and purified as a lake in which Mother’s Lotus Feet will be fully and faithfully reflected and as quiet ripple-less as the largest quiet lakes.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 973
974) Bindu-tarpana-samtushtaa बिन्दुतर्पणसंतुष्टा – Pleased by offerings, even though a dropful, or even though with only a drop of devotion. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 974

Bindu also means the central point of the Shree Chakra and the name means She that is pleased by offering however a small dedicated portion of one’s heart and head by a Maiist.
975 ) Poorvajaa पूर्वजा  – First born. Born before every thing else. This name means that presuming that every thing has a birth,She is first. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 975
976) Tripuraambikaa त्रिपुराम्बिका – ललिता सहसद्राम स्तोत्र, नाम क्रमांक 976
The form of Mother, that presides over the eighth Chakra or the triangles of Shree chakra , being same as Tripuraambaa.

977) Dasha-mudraa-samaaraadhyaa दशमुद्रासमाराध्या – Worshiped by the different positions of fingers (from Sankshobhini संक्षोभिणी to Trikhandaa त्रिखण्डा ). Mother as ruler of Trikhandaa त्रिखण्डा  is called Trikhandeshi त्रिखण्डेशी. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 977
From idol or the objective existence in the shape of image, we go the Yantra यन्त्र  or Shree Chakra श्रीचक्र . Now, further we dispense with any outside thing as an idol, image or a chakra and resort to Mudraas, which means different figures formed by joining fingers in different positions.

978) Tripuraa-shri-vashankari त्रिपुराश्रीवशंकरी – Same as Tripuraa-Shree. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 978

The form of Mother presiding over the fifth Chakra or the outer square.
979) Jnaana-mudraa ज्ञानमुद्रा – This figure is formed by joining the tips of the thumbs and forefingers to a circle.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 979
980) Jnaana-gamyaa ज्ञानगम्या -Where unconditioned nature is to be attained by knowledge, Mother’s unconditioned nature is mere absolute consciousness which is free from limitations, infinite, immortal and supreme.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 980
981) Jnaana-jneya-svaroopini ज्ञानज्ञेयस्वरूपिणी –  In the form of knowledge and knowable. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 981
982) Yoni-mudraa योनिमुद्रा – This is another kind of Mudra and is ninth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 982
Taking the other meaning of this name and the above, She is the giver of happiness due to the company of the illumined and the fair sex.
The two words are indicated to show the two highest types of happiness; mental and physical.

983) Trikhandeshi त्रिखण्डेशी -Ruler of the three divisions of the Panchadashaakshaari Mantra.She , that is pleased by meditation, on the three portions of Her physical form, viz.,the visage, central portion and the Lotus Feet. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 983
Trikhanda is also the tenth Mudraa, i.e., finger figure for meditation and Trkhandeshi means She who is propitiated through that particular Mudraa.
984) Trigunaa त्रिगुणा  – Basis of the three qualities. Mother is three- fold by sport.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 984
985) Ambaa अम्बा – Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 985

986)Trikonagaa त्रिकोणगा – Residing in the triangle of the Shri Chakra.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 986
987) Anaghaa अनघा – Annihilator of sins. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 987
There is none equal to Mother in the matter of removing sins. Dear Reader ! if you can share with me without foolish notions of decency.  Agha also means in vernacular “motion”. When a baby has spoiled itself, all avoid and run away. When Mother returns , if She has gone a while away Her first work is to cleans the child and suckle it. If the Mother does not return, the baby remained that soiled condition for hours together, in the midst of so many persons and well wishers.
Mother can not bear the sight of the baby being soiled. Tell me who shall do what Mother does ? Even the ordinary mother !!

988) Adbhuta-charitraa अदभुतचरित्रा – Whose ways of redeeming and restoring Her child to Herself  are extremely wonderful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 988

At what moment, with what most usual words Mother effects a life change is unimaginable.

Once a man was on a river bank at the time of eve and the boatman was taking over passengers from one bank to other. When night made things invisible  he spoke out in a loud cry “This is now the last turn, come in all that want. Night is fast falling down” – that day changed the whole life of  a worldly man to that of devotee.

An extremely greedy old man was ever watchful about economy in the smallest details. even the ordinary home lamp he would ignite and extinguish himself.One day he continued to do his work without igniting the light when night set in and the darling daughter said to him,” At least now will not ignite the lamp? ” This turned him !!

989) Vaanchhita-artha-pradaayini वांछितार्थप्रदायिनी   Bestowing the desired objects. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 989

990 )Abhyaasaatishaya-jnaataa अभ्यासातिशयज्ञाता  – Known by immense practice. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 990

The aspirant must have a Guru and obedience to him, he should develop a character, he should broaden the outlook and when he should launch upon the life of immense practice.

The degeneration that has recently set in the spiritual world has been due to misunderstanding of the meaning of the word Abhyaasa. Almost every man translate it by “Study”. Abhyaasa means practice. Thousands are under that misunderstanding. A wrong notion has prevailed for centuries, viz., that you must obtain Jnaana and as soon as you are Jnaanin , you have nothing more to do. Sins do not touch you just as water does not touch the lotus.This misunderstanding has been overpowering and that is because  common reason is entirely banished while meditating on religion. Mother’s religion states “Knowing is not possessing.”Possessing requires exertion, suffering, patience, etc., Knowledge simply enlightens you as to the goal, and the method of attaining goal, etc. Knowledge is not the end as is wrongly and foolishly understood. Knowing is to enable you to achieve.

Mere knowing does not help you. Having known that there are six enemies, as per, Maai method, you have actually to start on a campaign of controlling  and subduing and uprooting them, one after another, by actual practice extending for a certain period , in respect of one after another. The foolish notion is that with the assent to certain beliefs  a man advances in spirituality as he advances in age.  No !! Nothing is achieved automatically except what yon have actually exerted yourself and died for.That is the main teaching of Maai-method.

No Guru, nor even God can enable you to cross even the smallest obstruction, unless you yourself will it and exert yourself for it. There is no CHOOMANTAR in the Mother’s realm and Mother’s Path.
991) Shadadhvaatita-roopini षडध्वातीतरूपिणी – Transcending the six deities usually worshipped in household worship.ललिता सहस्रनाम स्तोत्र नाम क्रमांक 991
On him whose mind is purified by the Mantras and worship of Shivaशिव ,Vishnu विष्णु , Surya सुर्य , Ganapati गणपती , Devi देवी  and Indu इन्दु or Indra इन्द्र , the knowledge of Mother, who is above all these deities, dawns.

992) Avyaaja-karunaa-murti अव्याजकरूणामुर्ति  – Compassionate immeasurably and impartially. Her mercifulness and man’s ungratefulness have made me weep so often, made me break into tears before others. Just yesterday [ 9-5-1938 ] a devotee came to me weeping to inform me that his brother has been taken into custody for defalcation and the surety asked for being for a great amount, there was no possibility of his being released on bail. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 992

I was moved.I felt giddy as I could not find the way and then broke into tears. I told the man I have such a bitter experience  of the ungratefulness of mankind that I am now ashamed to pray to Mother for pouring Mercy on suffering souls”. So many have lacked even the most superficial courtesy of  a single good word after the calamity ( as of restoring of the lost vision, acquitted and escape from a sure sentence imprisonment) , is over “.
At one place a man was under a criminal trial. The judge had decided to himself that he should be heavily sentenced. All remedies to get the mercy of the judge had failed.On hearing about the Founder he went to his place and in spite of his telling him that he was mere dust,that he had not iota of greater capacity than any other man of the street, would not leave his feet till a promise was given that Mother would show mercy on him. By some great some wonderful happenings he was acquitted. In spite of repeated and repeated and repeated requests, ” Do not forget to thank my Mother when you are released, “Mother wants only a little recognition,” there was not a word even through some one not a letter, not a single going to Mother, not a single desire of Darshan.
Only a month back, the Founder received a very earnest letter from who stated that he and his wife were members of Mother’s Lodge. His wife had been seriously ill. Doctors had left all hopes. He requested the Founder to pray to Mother. It would be foolish to write what people think of the Founder. The Founder replied,”If you honestly believe what you write about the Founder’s relation with Mother, just take a little water, and a few flowers , pray to Mother and promise Her that you would not forget Her obligation. Run then to hospital. If you find the fever is gone, wire to me and do not forget to celebrate Mother’s Mercy to you on ensuing Friday.

Not to neglect the next Friday, Founder had repeatedly and repeatedly requested him. The fever immediately disappeared, as soon as he received letter and prayed. On being assured accordingly at the hospital, he wired to the Founder . But thanks-giving on next Friday was neglected. Ha had to make that indifference good by running down to Poona (Pune) and offer prayers personally to Mother. Again Mother was merciful . Not only on return to Bombay (Mumbai) did he find that all complications had disappeared  but even the doctors’ committee’s opinion, viz., that a major operation was indispensable was changed. This letter promise he took from the Founder at 4 A.M. during the night. Husband and wife are now happy and they now regularly pray to Mother on every Friday.

It is the most bitter experience of the Founder that people are so ungrateful that after the calamity is over they do not bestow even a moment’s thought of thankfulness to Mother. Founder has often found that cruel beasts like tigers and lions are more grateful than man.
And yet !! The Founder’s lot is to break his head against the wall when he is taunted by routine religionists and orthodox people ,” You have made Mother cheap like straw “.

But reader !! Are you an atheist or  a devotee !! How has Mother consoled the Founder !! Would like to know ? She had often told the Founder in dreams, ” If Thou hast been Servant of my children for My Sake , am I not bound to be what Thou makest me ? ” I presume the world is as it is, and yet my work is to create a love for Mother.
Once a devotee on the river bank saw a scorpion being dragged in the river flood, struggling for life. The devotee out of pity went into the flood and took him up over his hand and began to make his way towards the bank.
The scorpion begins to give stings and with the pain, tears were flowing from the eyes of devotee.Onlookers shouted out,”Throw of the scorpion,” but he would not.
On inquiry as to the cause of his folly he said ,”Mother created  a scorpion and a devotee.The scorpion has not failed to fulfil the purpose for which he was made.Should the scorpion be true to its creator and I false to my Mother !!”
Reader ! excuse me, I write only one thing out of hundred that I have experienced. If you are not prepared to excuse me for these outpouring, throw away Mother’s book. What else can you expect from a devotional mind !!

The Finalmost Truth is that Mother will ever remain pouring Her Mercy and man will ever remain being ungrateful. If man is to remain ever ungrateful, God to be ever pouring Mercy must be Mother, and because man is getting more and more absorbed in his own selfishness, greater is the necessity of God being Mother.

993) Ajnaana-dhvaanta-dipikaa अज्ञानध्वांतदीपिका – The lamp that dispels the darkness of ignorance. A boy asks his elder brother about so many things lying in a dark room and regarding there whereabouts, shape, colour etc. Each thing requires a long description. The describer describes it and described-to hears it tiringly. None is sure whether the things will be found. But just then Mother comes in and ignites the lamp in the room. The boy leaves his elder brother and runs to the room. All knowledge that is given by man to man consists of tall lengthy descriptions, never ending; never  convincing, nowhere-to leading, but when Mother’s Grace comes in, you need none, you are teacher to yourself. ललिता  सहस्रनाम स्तोत्र, नाम क्रमांक 993

I do not know how far I am able to carry the idea but Grace is not only like  a micro-scope , which enables you to see things  which you previously with your naked eye could not see in much larger size and with smallest details fully visible , but some indescribable thing acting in a such a wonderful manner as may be compared to the transfer of a dramatic scene. Every smallest thing of the existing scene is wiped out and entirely new scene which is often just the reverse evolved, absorbing you. As for example, a stingy man who renounces his millions.

When shall I have such Grace, Oh, Mother !! When the Grace is showered, Life, Light and Love are there. You feel conviction of one plus one is two, and experience  an indescribable joy.

994) Aabaala-gopa-viditaa  आबालगोपविदिता- Known even to children and cowherds. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 994

Baala means Brahmaa , etc., gopa means the protector, or Baalagopa means Krishna, because He was a cow-herd child. She is known to every one from Brahma and Vishnu , down to children. All beings recognize Her in the shape of the idea of ‘I’.

None does not know or feels doubtful about one’s own self. Once She desires Herself to be known to one, She is knowable through any words and any thoughts. She is knowable through world and worldliness itself. She makes Herself  most easily knowable through any flimsy experience, emotion , reasoning or happening.
Her hymns, prayers and scriptures are not monopolized in a certain language and series of words. To obtain Her Grace, it is not necessary to leave the world and put on the saffron rob, She is not closed to any beings for worship. She is the mystery of mysteries.
While trying to explain this name. I interpret as corroborating the Truth, viz., the best way of approaching God is by love of a child to Mother. By this name, it is emphatically shown out that it is the simplest method. Every one , even a child and a cowherd ( an illiterate villager ) has the experience of love to the Mother and Mother’s love to the child.

995)  Sarvaanullanghya-shaasanaa सर्वानुलंघ्यशासना – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 995
She whose commands are to be obeyed by one and all. Under Mother’s orders, indicated by the movement of Her Her creeper-like eyebrows, Brahma creates, Vishnu protects and Shiva destroys, the universe and universes.
996)Shree-chakra-raaja-nilayaa श्रीचक्रराजनिलाया – Abiding in the Royal Shree Chakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 996
Shree Chakra is the body of Mother, assumed for Her worshippers , to worship Her through the Chakra.

997) Shreemat-tripura-sundari श्रीमत्त्रिपुरसुंदरी -The Divine Tripurasundari. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 997
Residing at the centre of the circle, within the triangle of the Shree Chakra.
998) Shree-shivaa श्रीशिवा The eternally beneficent Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 998
999) Shivashaktyaikarupuni शिवशक्त्यैक्यरूपिणी – The union of Shiva and Shakti. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 999

Her nature is the equal essence of Shiva and Shakti. The Supreme Shakti is one with the Shiva Tattva. Like oil and the oil grain. The Maayaa which is usually described as separate from Brahman is not different from Brahman itself. It is impossible to distinguish the difference. The idea is that Mother is one from whom Shiva with Shakti in his heart and Shakti with Shiva in her heart originate.
The main Shaktis are five and they work as under:
Dhumaavati veils, Bhasvati reveals, the Spanda stimulates, the Vibhavi Pervades, the Alhadini nourishes. The Dhumavati Shakti belongs to earth,Bhasvati to fire, Spanda to air, Vibhavi to ether and Alhadini to water. The whole world is pervaded by, and is the working of these Shaktis.
1000)  Lalitaambikaa ललिताम्बिका -The Sportive Mother Lalitaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 1000

Dedicated to my mother Om Tat Sat Om Shri Aai Sushila Om Tat Sat .

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EXTRACT FROM THE BOOK : 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

 

JAY MAI JAY MARKAND MAI
JAY MAI JAY MARKAND MAI

 

Lalitha Sahasranamam Names 851 to 900

851) Janma-mrityu-jaraa-tapta-jana-vishraanti-daayini

जन्ममृत्युजरातप्तजनविश्रांतिदायिनी  Bringing peace to men consumed by miseries accompanying birth, death and decrepitude. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 851

852) Sarvo-panishad-udghush-taa सर्वोपनिषदुदघुष्टा  – Proclaimed by all Upanishads,i.e.,main scriptural books. The next more common path is the path of knowledge  especially the reading of scriptures and writings by great religious authors.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 852

Upanishads means , ” sitting near “. It shows a secret process or gives understanding that helps bringing the self NEAR to God, who is opposed to duality, destroying ignorance and whatever arises out of ignorance.

 

853) Shaantyatitakalaatmikaa शान्त्यतीतकलात्मिका – Mother is the giver of the art of of attaining peacefulness and going , beyond it, into the ecstatic bliss. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 853

854) Gambhiraa गंभीरा – Fathomless Ocean in which devotees are prepared to drown themselves and enjoy swimming ecstasy.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 854
She is the great lake of universe, which is purified or polluted by every good or bad action, thought or desire (vide serial 390) . The whole humanity in this universe resides in, and takes, the water of this Lake. You are spoiling the great Lake by every bad thought or action or desire and it is the same dirty water that you have to live in and take in.

Gambhiraa is the large tank (Mahahrada) which means the lake in shape of the supreme Divine Mother. Anusandhaana or Meditation means the feeling of being merged in that tank and Anubhava or experience is the happy condition after bath purification. It is the clear manifestation of the Self in its full understanding with references to the Universe and Mother.

 

 

855) Gaganaantasthaa  गगनांतस्था -Residing beyond ether. Supreme ether, either that of the universe  or that in the heart.ललित ासहस्रनाम स्तोत्र, नाम क्रमांक 855

 

856) Garvitaa गर्विता- Proud. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 856

She often sports with Her devotees assuming pride and says”How can you dare even approach me or think of me ? Who and what am I ?   Who and what art Thou ? ” and as soon as the devotee begins to weep, out of repentance for having forgotten the earth sky gulf, Mai wonderfully reverses the whole game.

 

The writer had this experience on several occasions.

 

One evening he was (mentally) thrashed by Mother, as if in these words ” you brazen faced insolent fellow!  What is your worth? Where am I and where are you? You hypocrite! Which day have I told you, you are my son? That way, by one’s own declaring , every one would like to usurp the son-ship of a supreme Queen,” etc.
I can’t describe the pains . I was hesitating and almost quite unnerved.”Am I wrong? Am I a usurper?  Am I creating a hell for myself after I die?  Have I sinned against religion to expound the theory of Mother and Son?”   Shall I be punished for   making Mother so very cheap?” I passed extremely excruciating painful hours. I thought, I might stop the Mother moment. Let every thing go on in the grandmother’s old way of mass religion through fear, and mass religiosity of enjoyment, and viciousness under the mask of religion, superstition, ignorance and so on. ” Let Mother be again Power. Let the world pray to Her terror.” I decided to correct my blunder(?).

I was disturbed by a knock. It was about 9 p.m. Some one whom I did not know came to invite me to Satyanaaraayan worship सत्यनारायण पूजापाठ.  I was not yet out of my painfully meditative mood. I followed like a moving machine to the place.
There were over hundred men and more women at the place. The Satyanaaraayan सत्यनारायण पूजापाठ was in the honour of married pair and the husband, a young boy of twenty, was told something about me by someone. He had sent for me and the pair came to me to prostate for blessings . I knew nothing when they came near me; I was surprised. I was startled and got up when I saw they were coming to bow down to me, as if I were a saffron  robed  Swamiji or Maharaj.

 

In the meanwhile, there was a great shouting in the female wing  ” Do not you see Ambaa Baai Mother?”  Is he not Ambaa Baai?

And most hurriedly all ladies one after another, came over and prostrated. I got startled. ” The electric quickness, just as when a water tap begins to flow ( to flow for a few minutes only, after a whole day’s stop), was almost frightening. I did not know, where to run away.   It was a very awkward position. The men group was getting annoyed   and furious. Said they,” Who is this devilish man? ans how foolish are our sisters, wives and daughters?  why do they   prostrate? Whom do they prostrate?Why do they not even look at us, their male relatives, to ask permission or assent?

They only hear ‘ Ambaa Baai, Ambaa Baai, Universal Mother, “. In about ten minutes , baskets of garlands were sent for and purchased. In a silver tray six milkful tumblers came in, I took a sip. the rest was distributed.
The funny part was that the men group rebelliously refused” None sense !! who is this fellow!!” My only word within my own heart were “Mischievous Mother, Mischievous play”. I understood Mother, She had teased me, annoyed me , made me weep, roll on the ground and go unconscious. She however was in the end , merciful enough to assure me “. Whatever She might say, She had considered me as hers. Let me not worry about being accepted either as Her son or Her slave”. She expressed Her love through so many souls of Her sex.
A dream in the vary night till further convinced me. In the dream Mother was playing  with me. She was playing Her dice deceitfully. She was quarreling with me, though She was in the wrong. I was running after Her, almost to insult Her. She would come as near as surely to be caught, and would yet evade me and run away.”
Mother sometimes takes pleasure in such plays. To enjoy the pleasure of seeing the devotee (firstly)  and Herself (finally) being humiliated. She assumes pride. This pride by itself, being only assumed, gives Her pleasure, and on the act of allowing Herself to be humiliated by one whom She loves, and who has no other power except that derived from being the object of Her own Grace and Love, gives Her still greater pleasure. Play and play, and all play in he lime-light of indescribable and immeasurable Love.
There are traditions of boy-devotees, with whom, Lord Shri Krishna had played cheatingly, and finally heightened their glory,by establishing their superiority to all other ordinary devotees.
Mother creates and scatters abroad Her play-toys here and there, in all parts of the universe , as samples, from which wise and loving-hearted souls may get the prompting to intensely love their God.They are of Her own making.

She has as it were, supreme egoism concerning the mastery of the Universe in matter of its creation, protection and destruction.
The name under description appears really to mean pride. It is, however  not the usual pride but one that has in it, the elements of love and humility a bit of show of indifference and unkindness just, for sportivity with Her devotees. It is a name, really of virtue, but made to appear as vice, to increase devotees’ love to Her.

 

857) Gaanalolupaa गानलोलुपा – Delighting in songs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 857

858)Kalpanaa-rahitaa कल्पनारहिता- Everything about Her is beyond all possible imagination. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 858
859) Kaashthaa काष्ठा  – The goal of all souls and the universe. The destination or final condition which all souls strive to reach and which the universe is made to go to.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 859

 

860) Akaantaa अकांता -Beyond the conception of the wife of Shiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 860

Next is a higher conception where the combined form of Shiva-Shakti शिवशक्ती is worshipped as one form and as Shakti शक्ती , i.e., in this conception Shiva disappears, or if at all peeps, it is only as Her worshipper or narrator of Scriptures relating to Her.

She is अकान्ता Akaantaa which means that She is not the wife of anyone.Here She is Mother and not Father’s wife.This conception very closely approaches Maai’s माई conception. The subtle difference is that She is Mother here but as Power and not as Love which is the main conception about Maai माई.

861) Kaantaardha-vigrahaa कांतार्धविग्रहा – Having the half body of Her beloved Shiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 861

862) Kaarya-kaarana-nirmuktaa कार्यकारणनिर्मुक्ता –She that makes Her devotees relieved from the vicious circle of causes and effects.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 862
This idea is above expressed.Not only should there be the conviction but a practice to eliminate all Kaarans (causes). If you have to suffer, consume the suffering without any resistance, i.e., without sowing another seed to brings own misery. This is the hidden meaning of Christ’s teaching “Resist not evil”. Renounce your claim even to the fruits of good actions , lest while being placed in the position of the enjoyment of meritorious fruits , you invite other unpleasant fruits.

The second lofty thought is that, that true love is false which clings to love for selfish sweets of love. This idea has been admirably borne out by Lord Shiva, who is the ideal of renunciation, who resides in burning grounds and whose wealth is ashes.
863) Kaama-keli-taran-gitaa  कामकेलितरंगिता -Outflowing with the desire of whimsical sportivity which knows no limits or consideration. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 863

 

864)Kanatkanka-taatankaa  कनत्कनकताटंका – Wearing shining gold ear-rings.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 864

 

865) Lilaa-vjgraha-dhaarini लीलाविग्रहधारिणी – Wearer of forms for sportivity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 865

Then the devotee is at rest and is the spectator and enjoyer. The whole universe, every emotion, every desire, every thought, every power, every thing that bears a name  and every thing that suggests itself as having existence, every thing that is knowable, visible or experience-able is a form of Mother.

The Jeeva has become Shiva. The bound soul has become the liberated soul. For him nothing exists, not even he himself, except Mother. All is Mother, Mother is all.

866) Ajaa अजा  – Unborn.ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 866

Certain is the death of the born. As mother is both beyond birth and death, She is unborn.

 

867) Kshaya-vinnirmuktaa क्षयविनिर्मुक्ता – Free from decay. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 867

” It also means ‘exempted from having to leave household for working out salvation “, Taking Kshaya to mean “house” and “Vinirmuktaa” to mean “freed”. Those who obtain Mother’s Grace can attain salvation, even while living as householders, Houses are often abandoned for the fear of worldly objects by those who desire salvation but salvation is more easily obtain by the devotees of Mother, even while they are in their houses.Mother’s Ideal says, “If you desire the supreme abode, do not abandon your own abode.” “Remember in your heart the name of Mother, and you are on the way to supreme abode.”
One of the most common question is “Whether it is necessary to leave one’s family, home , wife and children etc., to attain salvation. The answer is here given. Her devotees are freed from the requirement, It is surely necessary for them which prescribe the four Ashrams but it is not so for Maiism. Maiism views the question universally. If renouncing the world were indispensable some would never get salvation, for with them there is no such institute as of Sanyaasis. The idea which Maiism holds on the subject is that your salvation depends on what you are, and not where you are, in a house or in a forest, or in your own house or another’s house.
What is best, is to alternately resort to being within and without the world. Being within, one knows where he is on the spiritual ladder, he is put to test, he gets experience and schooling. Being without, he evolves and awakens his latent powers to meet the temptations and tests while within. It is just like the mungoose-serpent fight. Mungoose is aspiring soul and serpent is worldliness. The serpent and mungoose fights hard within and with the world or serpent. When he gets poisoned by contact, he runs away to his hole where there is some wonderful Herbage (Mother), the smell of which acts as an antidote to all poison. By most perseverant alternate resorting to, within and without, finally he overcomes the worldliness, killing the serpent.

 

868) Mugdhaa मुग्धा- Appearing and acting, as if She were, an innocent attractive love stricken silent damsel. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 868

 

 

869)Kshipra-prasaadini क्षिप्रप्रसादिनी -Easily pleased. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 869
Says the Suara Puraan ” Oh Dvijas, by worshipping other deities, salvation is gradually obtained, but by worshipping Umaa (Mother) one is freed in the same incarnation.”

And because this evolution is to be brought about in one life as against so many otherwise, as Hindus believe, one who has been finally accepted by Mother, which is simultaneously with one’s self-enrolment, is being tossed, tyrannized, purged, pushed and pulled  to complete all necessary experiences in the very short span of one life.

The Shiva Puraan states : ” Though has only a little faith, that mortal will not surely undergo the pain of the womb in the next birth.”

 

 

870) Aantarmukaha-samaaraadhyaa अन्तर्मुखसमाराध्या  – She is to be worshipped internally letting not one hand know what the other does.Just note the instance of external and internal forms of repetition. Externally you  can go on repeating some name mechanically, where as your mind can be thinking something else, but in the case of internal repetition you must either stop thinking other thoughts or stop repetition. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 870

In the case of the internal form of worship, there is no self-deception and no world-deception and therefore it has the highest efficacy.You can not be blind what you are worshipping internally, you are alive to your responsibility, your conviction is there and you are prepared for what you do or do not do.

 

871) Bahirmukha-sudurlabhaa बहिर्मुखसुदुर्लभा – Very difficult to be attend for persons with vision directed outside and without.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 871
If you wish your path of salvation be made so simple as the Mother’s path is. Mother as Mother can not be attained by routine external showy actions and with your mind running to the objects of  their satisfaction.

All external things are simply supplementary to the Internal Love and Devotion with Self-surrender. If there is no Love or Devotion, routine does not help you in anyway except in the most elementary manner of sometimes making you think such a tiresome routine is for. A good thing is ever good. Routine is better than nothing, but routine is often dethroned Real and tat is what is responsible  for degeneration. When the wife enslaves the husband, the servant threatens the master, individualism reduces universalism then degeneration sets in and vicious circle starts.
872) Trayi त्रयी- Triply Reveled. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 872

Revealed in three powers of desire, knowledge and action, in the three functions of creation, nourishment and destruction. Revealed in A, I and M representing Brahmaaब्रह्मा, Vishnu विष्णु and Mahesh महेश  respectively.

Revealed as MAAI, by a slight monotony-breaking permutation ( on 2-9- 1932 ).

 

873)Trivarga-nilayaa त्रिवर्गनिलया – Abode of all the trinities, of deities, times, conditions, purusharthas, viz., Dharma, Artha and Kama, of three (Bhuvans) regions, etc.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 873

 

 

874) Tristhaa त्रिस्था – Residing in different trinities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 874

There are so many trinities and She is the Master of all of them, the three worlds, three lights, Sun, Moon and Fire, three times, three states of consciousness, three bodies etc.

Now we are, after different forms, coming up nearer the Mother by this Word.

 

875)Tripuramaalini  त्रिपुरमालिनी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 875

One of the nine forms of Mother, conceived as presiding over the inner smaller square, previously stated in this group.

 

 

876) Niraamayaa निरामया – Without disease or fatigue or ill-health.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 876

877) Niraalambaa निरालम्बा – With none whose support She needs.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 877

878) Svaatmaaraamaa स्वात्मारामा – Rejoicing in Herself.

She is independent and needs nothing external for rejoicing. In ordinary life, souls of the inferior plane stand in need of external things, mostly say material things and pleasures, or at least the company of the mental-pleasure- giving-men, ideals, goals, readings, seeings, hearings or thinkings. Mother however require none and nothing. She Herself as it were, divides Herself into several parts and one part plays with another and She plays and sports as player or observer with any one, some or all parts.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 878

 

879) Sudhaa-srutih सुधासृतिः – Stream of nectar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 879
The nectar which is in the moon in the pericarp of the Sahasraara lotus in the head and which flows through the Kundalini and creates ecstasy

when a devotee meditates on Mother, through the different Lotuses. It is this nectar which flows from Moon in Sahasraara which is Mother’s form, which imparts energy to the Sun and Fire and the drinking of which enables deities to get energized to discharge their allotted duties.

Sudhaasruti means flow of nectar proceeding from Mother’s Lotus Feet which removes the sinfulness, when one is prostrating with full devotion and faith to Mother.

 

880) Samsaara-panka-nirmagna-samuddharana-panditaa संसारपंकनिर्मग्नसमुध्दरणपण्डिता  –Expert in the art of raising (those) sunk in the abyss of the transmigatory life. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 880
The Kurma Puraan says “Those who once remember Mother, invoking Her protection do not fall in to the endless ocean of Samsaara  which is difficult to be crossed.”
881)Yajnapriyaa यज्ञप्रिया  – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 881

882) Yajnakarti यज्ञकर्त्री – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 882

883)Yajamaana-svarupini यजमानस्वरूपिणी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 883

She is fond of sacrifices. It is She that sees the sacrifice successfully conducted and completed and it is She that is the sacrifcer or the person who undertakes himself the expense, work, worry, responsibility, etc.

884)Dharmaadhaaraa धर्माधारा – Supporter of the devotee’s religious progress.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 884

885) Dhanaadhyakshaa धनाध्यक्षा – Ruler of wealth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 885

 

886) Dhana-dhaanya-vivardhini धनधान्यविवर्धिनी – Increasing money and grain. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 886
887) Vipra-priyaa विप्रप्रिया – Vipra is one who has the ancestral heritage of religious instruction and conduct who has purified himself and who has scriptural knowledge ललिता सहस्रनाम स्तोत्र, नाम स्तोत्र, नाम क्रमांक 887

Such a one is very dear to Mother.
888) Vipra-roopaa विप्ररूपा – Such a Vipra should be revered, protected, helped and maintained by worldly householders , with the understanding, that all sacrifices done for him are as it were for Mother Herself, i.e., as if Mother is being helped through the vipra.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 888

889)Vishva-bhramana-kaarini विश्वभ्रमणकारिणी -Causing the revolution of the Universe. ललिता सहस्रनाम स्तोत्र,नाम क्रमांक889

Some wise call it nature, some confused call it time; that by which the wheel of the universe is revolved, is the glory of the Mother.All beings are tied down to the wheel of universe which the Maayaa, the power that causes confusion, misunderstanding, perversion,etc. keeps on revolving.

 

 

890) Vishvagraasaa विश्वग्रासा- ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 890

She to whom the whole universe is just nothing more than a morsel. She is the consumer of the universe. The sinful and the sinless, the Brahmins and the Harijans, the Hindus and Non-Hindus, in spite of all their tall-talked differences are not different to Her. All are them are merely the smallest grains of Her morsel and that is apparent. Neither the sinless, nor the Hindu nor the Brahmin nor the bath and kitchen religion observers, have been able to show any greater superiority to others, in matter of avoiding and postponing or prolonging death. The difference is there but it should not be so magnified, as will throw you in forgetfulness of many times much higher truths.

 

 

 

891) Vidrumaabhaa विद्रुमाभा -Of the coral colour. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 891

Vidruma विद्रुम also means tree of knowledge. VI वि means knowledge and DRUMA द्रुम  means tree.Also VI वि means great and VIDRUMA विद्रुम means the most fruit giving tree and Mother is such.

Regarding benevolence and living the life of sacrifice for others the following are generally quoted

Trees, rains, saints and rivers are benefactory. Trees suffer under the Sun, rain, atmosphere tempests, solitude, no sitting posture etc. and give other their sweetest fruits to all with same cheerfulness and blessings, whether one prays for the fruits under its shades or hit the tree with stones.

 

892)Vaishnavi वैष्णवी – Mother of protection. Mother of Vishnu. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 892
She is sung as Vaishnavi, (1) because She bears conch, disc and club wich are born by Vishnu as well; (2)because She is the Mother of Vishnu.
893) Vishnurupini विष्णुरूपिणी -Mother in the form of Vishnu. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 893
Mother’s male form was that of Lord Shri krishna, who bewildered milk-maids, (Gopees).

The Ancient Shakti becomes Bhavaani, in its ordinary form. In battle She takes the form of Durgaa; in anger that of Kaali or Chandi; and She also takes Vishnu’s male form. The one and the same Mother has been worshiped in so many forms, including male form as well.

 

894) Ayoni अयोनिः- Without origin or cause or abode or limbs.” A” means Vishnu and Ayonih also means Mother of Vishnu.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 894

 

895) Yoni-nilayaa योनिनिलया -The place of origin. Yoni also means Maayaa. She in whom Maayaa dwells and finally takes rest.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 895

 

896)Kutasthaa कूटस्था – ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 896

Residing in the groups of the mountain. Kuta also means deception, ignorance, iron, anvil and multitude of universes. She veils Her own nature, none knows Her and therefor people are after other deities. She is firm as mountain, in the matter of achieving the welfare of Her devotees. Her miraculous power is to be seen, in that She stands like a mountain, behind the shadow of a straw, and yet none is able to see the mountain. She makes Her devotees able to bear the miseries and tyranny of the world, as on an iron anvil. She is the one unchangeable and the same, permeating and present during all the multitudes of universes. She resides even in the midst of deception and ignorance. This means, that She liberates even those who are always full of tricks and deceptions  and ignorance,if they resort to Mother. If there surrender is sincere, She brings them back to the right path by the miraculous change of the outlook, angle of vision, and mentality.

She makes them pass through wonderful experiences and reclaims them as Her children, though wayward to start with.

 

 

897) Kularupini कुलरूपिणी – The backbone of the religious householder’s life. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 897

898) Vira-goshti-priyaa वीरगोष्ठीप्रिया – Fond of scriptural talks , disputes, discussions by learned Pandits and Mahaatmaas and Shaastris and their assemblies, provided they are Veeras which means warriors i.e., men of action and heroism of making necessary sacrifices for the sake of their principles and determination to walk in the path of righteousness.

India abounds in scriptural talks in every street and every house, but that talk is not by Veeras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 898

 

899)Veeraa वीरा – Valorous. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 899
900) Naishkarmyaa नैष्कर्म्या – Affected by no actions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 900

Mother is neither sinful nor righteous. She is free from the taint of action. Mother is untainted by pain, action and the result of action and mental impression.

Mother is given this name , which literally means actionless for several reasons.(1) She so tactfully manages every smallest detail of the working of the Universe in the sets of ostensible causes and effects, that most of the average men remain in delusion, regarding Her real Finalmost Power behind such ostensible reasons. (2) Mother is actionless for them that consider the supreme working power to be the Law of Action and Reaction and do not believe in any intersession or reserve powers to make exceptions. (3) She is called actionless to evade any imputation regarding the evil and misery, injustice and inequality, partiality and mercilessness. (4) Finally , She is called Actionless because whatever Grace She showers , She sportively and lovingly attributes to anyone of Her most believed devotees and prompts the society and humanity to believe so, although the devotees are Nimittas (for name’s sake only).

True devotees called themselves to be “measure”. The donor and the Grace -Showerer is Mother, the recepients are blessed children of Mother, and the measure, the vessel, the temporary container of the Grace, which Mother handles to pass Her Grace are Her self-surrendered devotees.
A devotee king on Mother’s day (Friday) giving alms worth thousands, to the learned , poor, destitute and needy. For the whole period that he was distributing alms, he kept his head hanging low towards the ground, with tears trickling at intervals. Someone asked “why”. The devotee said”Whatever is given is Hers. Whomever it is given  are Hers. Why has Mother ordained such a hard ordeal for me to test, if I get deluded and succumb with the idea of being the giver? Is it not enough for Her to know, that I am not worthy enough for the dust of Her devotees’ Lotus Feet on my head.?”

Extract from the book : 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

 

 

 

 

 

 

 

 

 

Lalitha Sahasranamam Names 801 to 850

LALITHA SAHASRANAMAM MAI SAHASRANAMAM
801)Pooshtaa पुष्टा -Because She gets Herself nourished from the very joy that She experiences by doing the welfare of Her devotees. ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 801

802)  Pooraatanaa पुरातना – Ancient, being the first of all. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 802

803) Poojyaa पूज्या – She that has been worshipped and prayed in all times by deities and devotees. Then the aspirant worship and prays to her.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 803

804) Pushkaraa पुष्करा – Lotus bodied. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 804

805) Pushkar-ekshanaa पुष्करेक्षणा – Keeping Her protective eye on Vishnu sleeping as a child on the banyan leaf. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 805

806) Parama-jyotih परमज्योतिः – Most supreme Illuminator.
Giver of light which is much brighter than that of Sun.
The sun shines only when he is illumined by Her. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 806

807) Parama-dhaama परंधाम -The highest abode which needs no sun, moon or fire. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 807
The sun never illumines that, nor moon, nor fire.
Param Dhaam  is the state of consciousness, after reaching which one does not return to the lower consciousness. Stability in such consciousness is the attainment of Mother’s supreme abode.
Dhaam, is really not a certain place or space but the state of consciousness.
The State of tranquility, reality, knowledge and bliss represents Mother’s abode.
When all differences vanish, including even that of the enjoyer and the enjoyed and sameness is experienced in all the three states of waking, dreaming and sleeping, and when I and myness is squeezed out from every other thing except Mother, that state of consciousness represents Mother’s supreme abode.

808) Paramaanu परमाणुः – Supreme atom, more subtle than the atom. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 808
809) Paraatparaa परात्परा –   The supremest of the supreme.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 809

Mother is greater than the greatest, nearer than nearest, more befriending than the most befriending. The worship of he Highest Lord, Servant of the lowest servant, grosser than the grossest, and subtler than the subtlest.

810) Paashahastaa पाशहस्ता – Holding the noose in Her hand. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 810

811) Paashahantri  पाशहन्त्री – Destroyer of noose.ललिता सहस्रनाम स्तोत्र नाम क्रमांक 811

The noose is to be seen in Mother’s lower left hand. She removes the bonds of Her devotees with Her own hand.
The above two names are indicative of the fact stated before, viz., that She will bind with the noose and She will again destroy or release the very noose. The same weapon is used either for binding one  or for releasing one or another.

812)Para-mantra-vibhedini परमन्त्रविभेदिनी -Destroyer of hostile charm.There are three energies : Prabhu Shakti (lordship), Mantra Shakti (diplomacy) and Utsah Shakti (armed force) and if with these energies any one is trying to subdue or harass Her devotee, She destroys all these energies as also deadly weapons, if any, directed towards the devotees. ललिता सहस्रनाम स्तोत्र, नाम  क्रमांक 812
813) Murtaa मूर्ता – Shapely. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 813

814) Amurtaa अमूर्ता – Shapeless.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 814
Murtaa is earth, water and fire. Amurtaa means air and ether. The former is so called because it has form, whereas the latter has no form.
Further Murta means the five gross elements mingled with each other; Amurta means the subtle elements which are not mingled with each other.
Again Murta means Universe and Amurta means Brahman. Also they mean perishable and imperishable respectively.
815) Anitya-triptaa अनित्यतृप्ता – Satisfied with most trivial perishable offerings. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 815
This is so because Her taste is much higher. She is only pleased with devotion. She accepts whatever is offered, however trivial, with greatest joy provided it is offered with devotion.
This is apparent even in human life.The higher a man evolves, the lesser value he attaches to material objects and enjoyments, Her joy is in praises with devotion as under :-

817) Satyavrataa सत्यव्रता – Mother, who after the creation of the desire of amassing  merit by all possible avenues , creates the desire of living out a righteous life. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 817

The greatest virtue which gives a lift in spirituality is Satya or Truthfulness.The usual outlook about the “Truth” of the routine religionist although he repeat that word hundred times is extremely narrow. Few have explained “Truth” except by some small definition of ” Conformity of word, thought and action”.
To realise the importance of this virtue , the ant out-look should be made elephant-outlook. “Satya” must be taken to mean “Arjavam”, i.e., straightforwardness. Giving a more practical aspect, I interpret “Satya” as absence of crookedness of heart, thought and action in practical routine life. This definition may be applied to oneself, in dealings with others and the universe as whole.
I say with experience that the degenerating influence of the highest sins is not that as great as that of the routine crookedness. The degenerating influence of constantly keeping yourself concealed from others as to what you are, utilising your speech and influence and action to give the wrong scent of your motives and further move, etc. is the violation of the truth.

I say by experience that crookedness and violation of truth is much worse than highest sin because it deadens the conscience and closes all doors against even the best saviours. No patient can be cured by even the most celestial doctor, if the very history he gives the false one. If you are unreliable, you are incorrigible and untouchable as well.Impurity of other sins soils you but the impurity of crookedness murders your higher self.
818) Satya-rupaa सत्यरूपा – Truthfulness incarnate. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 818

Satyarupaa is a higher form than the Satyavrataa which is again higher than Satyapriyaa. You are on the other side of truth.You side with people , customs, action and conduct in the right, that is Satyapriyaa. You yourself trying to best keep yourself in the right is Satyavrataa. When you can not feel easy yourself because you are not in the right, you are Satya-rupaa.

Satya-rupaa is the stage when the righteous living becomes so interwoven with one’s thought and action that any casual observer can mark you out whenever you speak an untruth or twist the truth or make the slightest departure from the right conduct.You are then Satyarupaa. There is so much of uneasiness, confusion and guiltiness stamp on your face, that even the dullest person can detect you. You are then Satya-rupaa. You can not remain composed till you have vomited out your crime, sin, fault or folly.

As an instance of Satyarupaa I quote a wonderful instance of actual happening of a young man. He having fallen a pray to weakness with a young woman in solitude, went direct to the woman’s husband and spoke to him thus : ” I and your wife succumbed now, being young and in solitude. We both are fools and uncontrolled. I do leave this place tonight so that the sin may not be repeated but our best saviour can be you.I therefor pray to you to do all the needful to save us both from direct hell.” Whatever he is another field, he is a Satyarupaa.

A similar instance I know of another person. For his service done some one came one night to him and in spite of flat refusals left a fifty rupee note. As soon as that man left, this Satyarupaa began to get headache and vomiting and after two hours he called his son and said , ” I know our poverty but if you wish I may not die before morning, please take this money and return to its owner.”

Satyarupaa सत्यरूपा are those who cannot bare the burden of any secret or the fact of having dabbled with truth or having hurt anyone  by unpleasant feeling, thought word or deed.

Satyavrataa सत्यव्रता may also be taken to mean She that is pleased by vow of speaking and living truth or She that becomes Satya, i.e., more known or manifested on observing Vrataas  (religious vows) sincerely and not hypocritically. Satya also means giving quick and lasting results, and Satyavrataa means She that gives quick and lasting results. Satyavrataa may also mean She that makes Her promises true in the matter of conferring all that is necessary for evolution till the attainment of salvation, on him who surrenders himself to Her.

In Devi Bhaagvat  there is a story of an illiterate and foolish Brahmin by name Satyavrataa who on repeating the sound “Ai” – ए which he heard from the mouth of a boar by whom he was frightened became the king of poets. Mother taking pity on him completed his “Ai”  ए  to be “Aim” एम and “Aim” एम become “MAI”  by continuous repetition.

819) Sarvaantaryaamini सर्वान्तर्यामिणी –  Pervading and directing all hearts. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 819

She knows the beginning and end the present condition of every being and everything, , and the working in every heart and head.
She is all in all and through all.
Having created the universe, She entered into it, and after entering it, She became animate and inanimate.
820) Sati सती – ललिता सहस्रनाम स्तोत्र, नाम  क्रमांक 820

This is the name of Paarvati and means chaste and faithful spouse.Even in imagination a true wife should not think of any other person as her husband or lover. When Rama was roaming like a madman after the loss of his beloved wife Seetaa,  Paarvati suspected if Rama, who appeared to be so much entangled in the love of his wife could be the incarnation of one of the three deities. So, She with a view to test him, took the form of Seetaa and approached Raamaa; but Raamaa at once bowed down to Her and said, ‘ O Mother wherefrom you here ? Is my Lord Shiva happy?”
Paarvati  was stunned on being detected, and She had just a reactionary idea. Even for the sake of testing Rama , I acted and personified as his wife. I am no longer therefore fit as a chaste spouse to Lord Shiva.”
Extremely repentant and unable to bear the idea of her moral degradation form the idealistic plane, she left her body. In the Kshatriya dynasty period faithful queens died after their husbands in war, and they were called Satis.
Sati means energy which enables chaste wives to make highest sacrifices for their husband.

821) Brahmaani ब्रह्माणी ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 821
Ani means tail and Active Mother is the tail of Passive Mother or Brahman. Ani also means giving life and then Brahmaani means Mother that creates or gives life to Brahmaa, the Creator of the Universe.

822) Brahman – ब्रह्मन Allied name.ललिता सहस्रनाम स्तोत्र नाम क्रमांक 822

The stage which is attained by liberated souls. Or that knowledge is Brahman, which annihilates duality

823) Janani जननी – Mother. ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 832
Some read this with the previous word in the text and take one of the names of Mother to be Brahma-janani. This explains the Mother’s Lodge view. Some ask ” Is Mother the Mother of Krishna who is represented to be Poorna (Perfect) and of Shiva ?”
Mother’s Lodge explains thus,” Consider some deity, Mother  of that deity, Mother of that deity’s Mother, and so on. You must come to some end.That Finalmost Mother is the Mother of the Mother’s Lodge.. Highest variety that the Hindus can conceive of is Brahmaa. Mother’s Lodge says , ” If Brahmaa has Mother, the Mother of the Lodge is the Mother of Brahmaa.” There must an origin from which all this has originated and origin means  Mother.
Taking the Puraanic view even when Naaraayan is sleeping, Lakshmi, although represented to be shampooing is awake.It is worldly foolishness to infer that the shampooing entity is inferior.

824) Bahurupaa बहुरूपा  – Of manifold form.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 824

825)Budhaarchitaa बुधार्चिता –  Worshiped by wise or the enlightened.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 825
The primary one should be the path of hard toiling, which truth for the Maai-ists can not be too much emphasized. It is the practice of virtues . Before you go to devotion or knowledge , you must first have a very solid grounding, by actual practice , of self-control.
The first thing is conviction about the Karmic Law.
Just as hidden seeds shoot forth even after many years as soon as there is a small shower, so good and evil actions, thoughts and emotions bring their pleasures and pains, loves and hates, and bear their fruits sweet or sour, without fail.

826) Prasavitri प्रसवित्री – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 826

827) Prachandaa प्रचण्डा – Wrathful.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 827

It is out of fear of the dispenser of the Karmic law, i.e.. of Her, that the different deities regularly discharge the duties assigned to them. The Sun revolves untiringly. Out of fear of Her, the wind blows. How can one without the possessing the capacity of showing anger, and whom the people do not fear, enforce righteousness ? People are often set right more by fear of punishment than by love of reward.
828) Aajnaa आज्ञा – She, who rules and set things as She desires, not by any hard effort but by mere command.Then the aspirant tries to know the ordinance through scriptures.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 828
829) Pratishthaa प्रतिष्ठा – Foundation. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 829
Pratishthaa means honour or fame , fixity and foundation.
Mother is the foundation of the Universe, and the supreme consciousness which She has or is , is the foundation of all consciousness about all things. She establishes certain relations  of cause and effect, substance and property, and laws governing all the phenomena of the Universe. Similarly in the path of evolution, it is Her Grace that lays the foundation of all evolution.
It is this Pratishthaa which gives fixity, character and devotion, and which establishes firmly in devotion and the path of progress.
Praan-Pratishthaa of an idol or a photograph means the sanctifying the same, by pouring in or establishing the soul force therein, by those that are empowered to do so, by intense devotion and purity, through Divine Grace.

830) Prakataakritih प्रकटाकृतिः Of form experienced by all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 830

Prakata ,experienced by all, akrutih Her nature. All men themselves know as “I”, and have no doubt about the existence of themselves and yet through delusion they never think, know or recognise all different selves to be proceeding from Mother.
A child believes, it is indebted to the house tap for allying thirst. A working cooly says he is indebted to the street pipeline. A mechanical engineer says he is indebted to the water work station. The hydraulic Engineer states he is indebted to the river dam. The physicist says he is indebted to the clouds. The geologist says , to the ocean , further someone to Sun and still further, the astronomer will refer to the solar system and so on. Each man is able to judge according to his capacity.

831 & 832) Praaneshvari  प्राणेश्वरी, Praanadaatri प्राणदात्री ,
-ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 831, 832
Praana means senses as also the five vital breaths. Mother is the Giver of life, which enables the body to perform its functions. Vivifier of the universe, the Supporter of the breathing and therefor of life and Nourisher of senses. Mother is Breath of breaths.
833) Panchaashat-peetha-roopini पंचाशतपीठरूपरुपिणी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 833
Peethas पीठ are places in Shree Chakra श्रीचक्र  for the arrangement of different letters , being places for residence of the energies conveyed by letters. Letters are really fifty-one, but one letter Ksha क्ष  is omitted by some authorities.
834) Vishrinkhalaa विशृंखला – Naked, unfettered.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 834
She that unfetters Her devotees from the cause of bondage. Nakedness is better than even best dressing. Wise devotees always always pray to Mother, ” Oh Mother ! Destroy my bad actions as also good actions. Fetters though of gold are not less strong to bind.”

835) Viviktasthaa विविक्तस्था- Abiding in solitude. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  835

The universe is itself by holy.It is made unholy by people.Every ground is holy where no people go. Vivikta may be interpreted to mean the region of righteousness, but the importance of loneliness as most fitted for meditation can not be underrated.

Society and solitude both should be alternatively utilized. In solitude is the facility for awakening the higher powers.In society one has the school, the test and the means.

In forests there are sometimes fights of a deadly serpent and a mungoose. The mungoose  beats and the serpent bites.When the serpent’s poison becomes unbearable the mungoose runs away to it’s resting-hole where it smells some medicine which is antidote. By alternately fighting with the serpent and regaining powers in solitude , the mungoose finally kills the serpent. Such is Samsaar, the serpent of worldliness and the secret of success for the soul-mungoose is the alternate utilization of society and solitude.

Perhaps this illustration is repeated, but it has its appropriate place here and repetition is the secret of success.

The Maai-ist, if a renouncer, says,” All earth is mine.Mine by my universal service and mine by universal love.” In black forests of man’s ignorance there are poisonous wild trees of lusts, avarices and angers which have to be uprooted by practice.No amount of scriptural reading or Bhajans and Kirtans will help you.That uprooting has actually done by squeezing your own comforts and by crushing your lower mind.By extending love to all you make this earth much fairer to live in.

Aspirant on the path of salvation must from the very commencement fore-arm themselves against hard obstructors and tempters on the path.These are 1] egoism 2] doubt and oscillatoriness. 3] abuse of powers 4] lust 5]pure and misplaced love out of a wrong idea of duty or helplessness of the beloved 6] hate 7] clinging to life or fear of loosing life 8] pride and 9] ignorance etc.
The for-arming and fighting to success should be well practiced and not presumed on the ground of being Rishis’ and Professors’ sons or on the ground that you have never taken meals without bath.

836) Veeramaataa वीरमात्रा – Mother of warriors.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 836
Veera also means chief among devotees. Veera-Dikshaa is one of the initiations in one of the schools of the old Shaaktaas.

837) Viyatprasooh वियत्प्रसूः -Mother of the ether.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 837

838) Mukundaa मुकुंदा – Reliever from any miseries. Salvation-giver. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 838
Mukunda is the name of Krishna. That Krishna and Kaali are the same has been supported by many scriptures.
In the Tantra Raaja while describing several Gopal mantras it is thus stated, ” Lalitaa, once appeared in a male body as Krishna , with Her different energies  to support with Her in the form of Gopies. That the idol of Shri Nathji has been wearing a nose ring as a commemoration of the Mother’s devotee Vallabha Dholaa is well known fact.This devotee showed to Krishna’s devotees that Kaali was Krishna in male form by praying the idol to appear as Kaali and this the idol did.

839)Muktinilayaa मुक्तिनिलया – The abode of salvation, meaning the mine of gems of modes, of remedies, and dispensations, that go to restore freedom or secure salvation. Mysterious, unfathomable and innumerable are Mother ways of saving Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 839
840) Mula-vigraha-roopini मूलविग्रहरूपिणी – Whose body is the root of all bodies.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 840

841) Bhaavajnaa भावज्ञा – Knower of thoughts, feelings, love , devotion, meditation and all the different modifications of head and heart. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 841
842) Bhava-rogaghni भवरोगघ्नी – Destroyer of earthly existence.
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 842

843) Bhavachakrapravartini – भवचक्रप्रवर्तिनी ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 843
Mover and Turner of the wheel of the earthly existence  of individuals and of the universe , through birth, growth, decay etc. She is the final disposer as binder or releaser. She turns angle of vision of some towards material happiness, or of fewest, towards mental and individual happiness and of some towards Herself and Her glory and sportivity. Bhavachakra means the wheel of worldliness and is stated to be a chakra , being like a whirlpool constantly in a circular motion, with a speed which is swifter than that of mind.

844) Chhandahsaaraa छंदसारा  – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  844
Chhanda means metre or unrestrained conduct. She is the essence of metres, viz., Gaayatri. She is the essence of all joy arising from unrestrained conduct, which is merely a shadow of the joy proceeding from Her. Chhanda also means craving for unrestrained conduct. The highest joy resulting from unrestrained limitless craving, is when is one arising, from madness after Mother.

845) Shaastra-saaraa शास्त्रसारा – Essence of scriptures. Scriptures are instructions by texts, revealed or otherwise, for the guidance of the followers regarding what should be done and what should not be done, when, why and how, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 845

846) Mantrasaaraa मन्त्रसारा – Essence of Mantra is Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 846
847) Talodari तलोदरी  -Slender-waisted. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 847
Here Mother is described in the poetic strain. She is stated to be slender waisted.
(Please read shloka श्लोक  79 of Saundarya Lahari सौन्दर्य लहरी ).

848) Udaara-kirti उदारकीर्ति  – Giver of exalted fame.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 848

849 ) Uddaama-vaibhavaa उद्दामवैभवा – Whose glory is raised beyond limits of imagination.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 849
850)Varna-roopini वर्णरूपिणी – In the form of letters which form the basis of language  whereby knowledge can be given and taken. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 850

Extract from the book : Mother and Mother’s Thousand Names

Author : Mai Swarup Mai Markand

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

The great Mantra Jai Mai Jai Markand Mai

 

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

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

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

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

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

BE ATTRACTED TO MOTHER.

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

EPITAPH

Things of beauty come to naught

Songs so sweet are soon forgot

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

Fame is apt to fade so fast

Peace that prayers bring won’t last

What then lasts and what endures ?

MERGENCE FULL IN MAI ENDURES

Jai Mai Jai Markand Mai 

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

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Author – Mai Swarup Mai Markand

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

 

 

Knowledge, Existence, Bliss

 

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


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


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

 

UNIVERSAL MOTHER MAI, BLESS US ALL.

JAY MAI     JAY MAI     JAY MAI

EXTRACT FROM THE BOOK : MAI-ISM 

AUTHOR : MAI SWARUP MAI MARKAND

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

 

 

 

God – Giver of the fruits of good and bad actions

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Extract from the book : Mother and Mother’s Thousand Names

Author : Mai Swarup Mai Markand

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

Pleasure has reaction of pain

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

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

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

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

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

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EXTRACT FROM THE BOOK : MAI-ISM

AUTHOR : MAI SWARUP MAI MARKAND

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

GOD AS MOTHER : NAMES 661 TO 680

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

EXTRACT FROM : MOTHER AND MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND MAI

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

God as Mother : Names 651 to 660

LALITHA SAHASRANAM MAI SAHASRANAM

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This reminds me of a funny story about Maayaa माया. 

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

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

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

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

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

EXTRACT FROM : MOTHER AND MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND MAI

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

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

LALITHA SAHASRANAMललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम

About the visualizations of deities

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND

MAI NIWAS, SARASWATI ROAD END SANTA CRUZ WEST MUMBAI 400054 

 

God as Mother Names 621 to 640

LALITHA SAHASRANAM ललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम
621) Divyavigrahaa दिव्यविग्रहा  – Divine bodied, with shining person.ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 621
Those who get a glimpse of Mother, first see such a flood of light, that the eyes close down as on the sudden appearance of sunlight in dark and the devotee falls in a swoon for a few seconds.

622) Klimkaari क्लींकारी – Giver of the results of the repetition of the syllable “Klim”. Klim is Kaama beeja, by repetition of which, one gets attractive or conquer-ring power. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 622

623) Kevalaa केवला – The absolute.ललिता सह्रनाम स्तोत्र, नाम क्रमांक 623
She is single and devoid of all attributes, perfect, complete and not subject to any modifications.

624) Guhyaa गुह्या – The secret. Mother is Secret of Secrets. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 624
Mysterious are the ways of Mother.
Just mark the contrast, She is comprehensible and knowable as broad day light as meant by the name Prakataakrutih, and yet, Guhyaa, most incomprehensible. By now, the reader must be able to explain the contradiction. To them whom She chooses is knowable; to them from whom She wishes to conceal Herself She is Guhyaa; but the last word is that She is Guhyaa.

625) Kaivalya-pada-daayini कैवल्यपददायिनी –  Bestower of the One-Alone state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 625

Kaivalya is the state of consciousness of singleness without attributes. Kaivalya is the establishment of the energy of  consciousness in its own nature, in which condition all sorts of modifications are extinct. Kaivalya is the stage beyond the four popularly known classes of salvation. Pada means salvation. The four classes of salvation are Saalokya सालोक्य, Saarupya सारूप्य, Saamipya सामीप्य , and Saayujya सायुज्य.
The Saalokya सालोक्य  means remaining with Mother in the same world and is the state to be attained by the worship of the mass type.

Saarupya सारूप्य  ( receiving the same form as Mother’s). This is the result of the worship, without any show of it without using images.Here, the deities are regarded as different from oneself, although the worshippers are of course endowed with dominion and nature of Mother., and the relationship is that of the nearest possible equality, between the Mother and  the worshipper. Some call this (state) Saarshti साष्र्टी i, e.g., equality of dominion.

Saamipya सामीप्य is the state of remaining in closest proximity of Mother. This is for them, that worship the deity as residing in their heart.

Saayujya सायुज्य  is the sate of becoming one with Mother, worshipping oneself as Mother with Mother’s attributes and becoming one with Mother.

The higher stage must come in natural course come, after attaining what is to be attained from the lower status.
The state or condition of consciousness, in cases of those that attain any of these four kinds of salvation, is the reward of most meritorious actions,character, etc. and the state attained is not perpetual but transitory, and subject to limitations and conditions. Hence these are described by the words Pada पद (above).

The state of Kaivalya  कैवल्य salvation on the other hand, is the reward of the realization of oneness and is unconditioned and perpetual and beyond the above said  four classes of salvation.

Those who perform mechanically meritorious ceremonious and virtuous philanthropic actions , etc., attain the state of salvation above described as Saalokya, Saarupya, Saamipya or Saayujya. Those who know Mother by realisation, and reject the aforesaid four states of salvation, knowing well that those stages attainable by actions and worships as stated before are imperfect, attain the last state of Kaivalya कैवल्य  in full, i.e., the bliss attainable by glory of Mother, and enjoy the unconditional bliss transcending both actions and worships.

“The devotee who worship Mother by ceremonies, by images ,by mind, by identification attain the four classes of salvation. After a long experience of these , combined in one, the devotee finally attains the state of salvation known as Kaivalya कैवल्य.

626) Tripuraa त्रिपुरा – Master of the different triples. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 626

Mother is called Tripuraa because She is the Mother of the three entities (Brahmaa, Vishnu and Rudra). There are many triples , e.g., the three Naadis -Sushumnaa,Pingalaa and Idaa; as also Manas, Buddhi and Chitta. Again there are three Devaas, three fires , three energies. Whatever in the world is three fold, is referred to here, as belonging to Her.
Tripuraa also suggests the three aspects of Her Lotus Feet, white, red and combined coloured.
Mai’s White Lotus Feet indicate the pure Samvit, i.e., universal consciousness, which is untainted by any Upaadhis, (obstructive environments), etc. The red feet are the Paraahantaa (Supreme egoism); also known as Mahat being the first emotion(vritti) from the Samvit (universal consciousness). The combined coloured feet indicate atoms of egoism, manifesting themselves, each by modification (the vritti) of ” I ” in individuals. This egoism is known as Ahankaar, which gets nourishment from knowledge, which is imperfect or unreal or perverse, along with all other paraphernalia of emotions, which again owe their existence to ” I “(egoism).
Kabir says : The world dies with ” I ” ‘s death.

627) Trijagadvandyaa त्रिजगवंद्या – Adored by the three worlds.ललित सहस्रनाम स्तोत्र, नाम क्रमांक 627
628 ) Trimurtih त्रिमूर्तिः- Triple formed. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 628
Mother assumes three forms, white, red and black.The supreme energy endowed with Satvic quality, which enables Brahmaa to work is white; the same endowed with Rajasic quality and enabling Vishnu to work is red, the same endowed with Tamasic quality and enabling Rudra to work, is said to be black.

629) Tridasheshvari त्रिदशेश्वरी – Ruler of the three consciousness state of waking, dreaming and sleeping.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 629
630) Tryakshari त्र्यक्षरी- Three-syllabled. ललिता सहस्रनामस्तोत्र, नाम क्रमांक 630
the three syllables are the Beejaas of the three divisions (of the Panchadashi Mantra ) , namely, Vaagbhava, Kaamaraaja and Shakti.Vaagishvari is the Jnaana Shakti and confers salvation. Kaameshvari is the ruler of desires and is the Ichchhaa Shakti. Bhagamaalini is the Kriyaa Shakti, the supreme energy, which is the fulfiller of desires at one end, and the securer of the salvation at the other.

631) Divya-gandhaadhyaa  दिव्यगन्धाढ्या – Divine, perfume-bodied. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 631
Divyagandha is perfume without the perfume-bearing object.When a yogi advances in his practice or a devotee in his devotion he begins to get perfume without any perfuming odours or material objects. By concentration a super-relation is established between the organ of smell and the ether.

There are two of many external symptoms  by which sometimes devotees and Mother’s favorites are recognised by those whom Mother chooses. One thing is that there is divine perfume around them and another thing is that light around them.

In last Easter 1938 when the Founder went to Ahmadabad and was addressing a meeting of devotees for Mother worship, just then he was explaining the terms SUVAASINI सुवासिनी and  SUVAASINYARCHANAPREETAA सुवासिन्यर्चनप्रीता  such a strong breeze of most attractive perfume was experienced, that sisters began to inquire if any newly arrived ladies had joined them, having returned from a marriage party, in which case there would be the chance of their bringing with them strong scent odours. On inquiry it was found that such was not the source of the Divine Perfume.

632) Sindura-tilakaanchitaa सिंदूरतिलकान्चिता – Worshiped by elephant-gaited females.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 632
All that is charming in women proceeds from Mother.

633) Umaa उमा – ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 633
According to Hindu Mythology; Shiva’s wife Paarvati is called Umaa because when Umaa’s mother heard of Her determination to undertake most severe penance, refusing to take not only food, but even a fruit or a leaf, to get Shiva as Her husband, Her mother was shocked and shouted out, ” Oh! do not.”  U ” उ ” means Oh, and Maa ” मा ” means don’t.

Mother residing as fame and brightness in all creations and energy of desire and essence of all mantras, is Umaa the end and essence of Aum. Aum by a slight transposition, of letters , becomes U.M.AA. Umaa is the supreme experience , which destroys the noose of earthly experience , and the best purifier, producing bright mental states and manifestations in so many beneficial forms. Umaa is the Ichchhaa-Shakti इच्छाशक्ती, the energy of desire. Umaa is golden coloured and through meditation of Umaa, the devotee, a sit were, receives golden currents from Her, which transforms the iron within him and turns him most precious, most dear and most unchangeable, and makes him proof to all atmospheres and degenerating forces.

There is a great psychological importance in the fact  that She is desire. It is the desire which brings many things into being, maintains many things in position and finally brings salvation.

The psychological emotions, which are most important in the matter of hastening evolution are desire, fear, hatred, relationship, love and devotion. All of these automatically bring about meditation and unification.
Through the emotion of desire, Mother is attained as a result of various experiences , leading one to conclude that the only  thing worthy of being desired , is Mother. Through the emotion of fear, the devotee attains Mother by acting most obediently up to the requirements of scriptures, as a result of the conviction that every waywardness he indulges is seen by Mother and he shall have to answer for all such indulgences. Through the emotions of hatred, the demons gets salvation much quicker than the lukewarm devas, the so-called devotees. But best of all, through the emotion of relationship, Mother is attained by establishing the relationship of yourself with Mother as Her child, however wicked , (please read theory and principles). Love and devotion are great sublimating forces, for the attainment of Mother.

634 ) Shailendratanayaa शैलेन्द्रतनया Daughter of the mountain Himalaya.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 634

635 ) Gauri गौरी – Having the colour of conch, jasmine and moon.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 635

636) Gandharva-sevitaa  गांधर्वसेविता – Attended by singers of celestial births and celestial songs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 636

637) Vishvagarbhaa विश्वगर्भा – Whose womb is the universe.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 637
638) Svarna-garbhaa स्वर्णगर्भा  – She who as it were lays the golden egg from which this most wonderful and shining and fascinating universe comes into being. Praise Mother as the Creator of this most wonderful world. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 638

639) Varadaa वरदा or Avaradaa  अवरदा –She is the giver of a boon, which one is unable to see through, whether for immediate good or removing invisible evil. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 639
640) Vaagadhishvari वागधीश्वरी –  Goddess of speech.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 640

Speech is classified as Para, Pashyanti, Madhyamaa and Vaikhari, which terms will be discussed hereafter.Goddess of speech is one of the deities , in the octagon referred to before as a figure for  meditation, in the Shree Chakra.

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

AUTHOR : MAI SWARUP MAI MARKAND

MAI NIWAS SARASWATI ROAD END SANTACRUZ WEST MUMBAI 400054 INDIA

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

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

prayer-2403323_640

Extract from the book : MAI-ISM CHART EXPLANATION

Author : MAI SWARUP MAI MARKAND

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

 

GOD AS MOTHER : NAMES 601 TO 620

LALITHA SAHASRANAM MAI SAHASRANAM

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

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

 

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

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

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

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

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

 

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

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

 

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

 

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

 

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

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


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

 

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

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

 

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

 

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

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

 

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

 

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

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

 

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

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

 

615) Adishaktih आदिशक्तिः –The Primordial energy.

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

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

 

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

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

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

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

 

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

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

 

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

 

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

 

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND

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

 

 

 

About Lazarus’s revival

 

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

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

GOD AS MOTHER : NAMES 591 TO 600

LALITHA SAHASRANAMA ललिता सहस्रनाम   MAI SAHASRANAMA माई सहस्रनाम
591) Shirasthaa शिरस्थिता – She, whose Lotus Feet are put by all deities and devotees on their heads. The name in the original is Shirasthitaa शिरस्था but it has been altered to rhyme with the next name.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 591

Further She is Shirasthaa whenever they think of Her in their brains as the highest destroyer of difficulties as Power.The fortunate first know about Her and thoughts about Her first begin to fill their brain.

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

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

595) Hridayasthaa ह्रदयस्था – She, that is installed in their own hearts by deities and devotees as the highest giver of Love, joy and happiness, i.e., as Love. After knowledge about Her is mature, there is an offshoot of a desire to have relation with Her and Hers, i.e., She than occupies the heart. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 595
596) Ravi-prakhyaa रविप्रख्या – Resembling the Sun and renowned for having been worshiped through the Sun externally and by meditating on the solar disc in the heart. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 596
597) Trikonaantara-dipikaa त्रिकोणान्तरदीपिका – The light within the triangle in the pericarp of Mulaadhaara-Chakra.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 597
598)  Daakshaayani दाक्षायणी – Daughter of Daksha .We take it, also, to mean extremely clever in saving her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 598
599) Daityahantri दैत्यहन्त्री – Killer of Demons.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 599

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

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

AUTHOR : MAI SWARUP MAI MARKAND

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

UNIVERSAL MOTHER MAI BLESS US ALL

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

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

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

 

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

 

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

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

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

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

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

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

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

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

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

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

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

To be continued in the next post

 

MAI-ISM

MAI-ISM
MAI-ISM
MAI-ISM
MAI-ISM

Please see this link – Unorthodox healing and psychic phenomena 

 

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

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

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

 

GOD AS MOTHER : NAMES 551 TO 570

LALITHA SAHASRANAM ललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम

Universal Divine Mother Mai
Universal Divine Mother Mai

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

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

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

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

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND

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

GOD AS MOTHER : NAMES 535 TO 550

LALITHA SAHASRANAM MAI SAHASRANAM

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

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

 

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

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

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

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

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

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

 

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

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

538) Medhaa मेधा – ललिता सहस्रनाम  स्तोत्र, नाम क्रमांक 538
That supreme intelligence which has a very subtle discrimination of good and evil, action and omission, religion and irreligion, eternal and evanescent, imperishable and perishable, primary and secondary, essential and non-essential, regeneration and degeneration, sinlessness and sinfulness etc.
This supreme is intelligence is one of the aspects of Mother.

One would ask what is the propriety of explaining the working of evolution through  the instrument of a series of names.Some superficially thinking people have questioned me, ” Is it not a crooked way that the explanation of philosophy should be done by a number of names “. The natural should have been that of a book of philosophy like Gitaa or any of the modern books dealing with what is to be inculcated, chapter by chapter.
The hidden idea behind the repetition of the Maai names is that very truth has to be realised. By repetition of names you establish the personal relations between Mother, yourself and the truth.A description is something like a third person’s voice, whereas in the case of a book of names, different aspects of the Truth are abbreviated into different names and when each name is repeated with devotion and with appeal to Mother, that helps the devotee to realise the truth embodied in that name. That truth is grasped and impressed most concentratedly and assimilated.
To be hearing after a full banquet dinner while rolling in a bed, ” Man must have discrimination “, and giving a half attentive affirmation to it, is one thing. To be directly addressing Mother with a flower offering in a devotional posture   after fasting in a divine atmosphere  of solitude, and unified beatitude as “Mother”, Thou art the discrimination”, is another thing. This is one explanation only.
Another point which readers of the vast ocean of scriptures should have clearly before their mind, is that they should not get confused because of the repetitions of same names.To be a master of a subject, the student has so often to return again and again to the first point. It should  however be born in mind that  his returning to the first point after one, or more revolutions is entirely different from his first reading. Similarly even regarding the sequential order, after one reading and understanding, the repetition has not only a new importance but it is in a way necessary to obtain mastery in matter of  the recognition of each truth by itself. Mere knowing is nothing.
The very first thing is the clear and correct understanding of the life, universe, soul, relations with one another, natural tendencies , relation of action and reaction, working forces, and Mother’s supremacy over every element and every action.

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

541) Anuttamaa अनुत्तमा – The best with one superior to Her or comparable to Her. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 541
542) Punya-kirti पुण्यकीर्तिः  She whose glorification helps the amassment of merit. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 542
Several methods of acquiring merit (Punya पुण्य) are charity, suffering for others, fasting, undertaking ceremonial sacrifices, self-mortifying, self-denying, abstaining from enjoyments, serving others, controlling desires, going on pilgrimages, saints-serving, parents-serving, feeding the needy, providing constructional works to serve humanity, exerting oneself to serve society in its struggling to gain godliness, religiosity, etc., etc., etc.
It is Mother who creates and kindles the desire of amassing the merit. For them that have no means for the above and are of another mentality, the other avenue of gaining merit is through hearing of the greatness of Mother and discoursing and making others to hear. Although only two words of Shravana (hearing) and Kirtana  are mentioned here in this name, these two words are supposed to include all different measures as Lotus Feet service, worship, saint-companionship, self-surrendering, etc.,which go to form the mental attitude of devotion.
Punya-kirti पुण्यकीर्ति is glorification of Mother. This idea has not been well realised and is held at  a great discount compared with the other two avenues. We are generally of such a pigmy-like outlook that we have certain limited notions. A Kirtankaar कीर्तनकार means one who gives a particular discourse in a particular dress in a particular place in the meting of a particular class of people in a particular manner. This name Punyakirti should convey the idea in any place, in any condition, at any time and to any people whoever talks about the glory of Mother has been accumulating merit. This is true even while he is talking to a fellow passenger in a bus or when he is in a dancing hall.


Mother’s name does not require the sanction of any circumstances to make it creative of merit. Mother’s name and Mother’s glorification are by themselves the highest sin-annihilators
.


Every Mother’s Lodge member, just the reverse of the old idea, should be much above the selfish idea of eating one’s sweet selfishly and seclusively. 

Secrecy and seclusion of vices through which often Satan creeps in with the external appearance of godliness, sublimity, divinity, etc. Satan often fosters ignorance, immorality, imbecility, exclusive possessiveness, etc. 


This name Punyakirti conveys a command. Glorify Mother. Spread and out-spread Mother’s Glory in all publicity
.


Secrecy and seclusion should be avoided as far as possible in activities of true religiosity

If scoundrels have succeeded in running away with wealth and women in the field of religion, it is mainly through the satanic weapons of secrecy and seclusion. He who is truely religious and dies without leaving his inheritance  or transferring his light and love  to some disciples  to the extent of latter’s receptivity, is a sinner, under Mai’s Ideal.  This spread of religiosity and  Mother’s Glory is Punya Kirti.


Mother is more pleased by the spread of Her glory than self-evolution alone, even though desire-less and spiritual.

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

544) Punya-shravana-kirtanaa पुण्यश्रवणकीर्तना –   She that does what is stated above , by prompting Her devotees to perform several religious actions, including hearing Mother’s greatness and repeating the same before others. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 544
Shravan श्रवण or hearing is generally of Kathaa कथा or scripture- reading or scripture-lecturing and is generally conducted by religious preceptors. The Kathaakaar कथाकार or scripture-reading preceptor reads a particular scriptural text work, mostly with the determination of finishing it within a certain auspicious period. Religious persons silently and devoutly hear him, some of them observing fasts and some few observing celibacy and possible purity of thought, word and deed. On completion of the work the preceptor is worshipped and given donations.
Kirtan कीर्तन  is glorifying, The Kirtankaar  कीर्तनकार selects some master-pieces of religious events or of the live saints and devotees etc., and imparts religious education through such discourses lasting for few hours. The Kirtan कीर्तन is usually a literary intellect religious treat and is mostly accompanied with vocal music and devotional musical instruments. The Kirtan कीर्तन is usually made more attractive with criticisms, references to current topics, illustrations for impressing certain truths, laughter anecdotes and traditional stories.
Kathaakaar कथाकार and Kirtankaar कीर्तनकार usually lead a religious simple life of contentment and maintain themselves on donations and helps given to them by peoples for their noble and religious work. ( Please read VIPRA-ROOPAA विप्ररूपा  Serial No. 784).

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

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

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

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

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

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

 

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND

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

The Mai-istic instructions on health

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

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

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

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

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

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

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

 

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

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

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

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

 The Mantra is :

Jaya Maai Jaya Maarkand Maai,  जय माई जय मार्कण्ड माई

Jaya Maarkand Roopa Maai,जय मार्कण्ड रूप माई

Jaya Maarkand Roopa Maarkand Maai, जय मार्कण्ड रूप मार्कण्ड माई

Sarva Vyaadhi Vinaashini सर्वव्याधिविनाशिनी

Jaya Maai Jaya Maarkand Maai, जय माई जय मार्कण्ड माई

Jaya Maarkand Roopa Maai, जय मार्कण्ड रूप माई

Jaya Maarkand Roopa Maarkand Maai. जय मार्कण्ड रूप मार्कण्ड माई

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Universal Mother Maai Bless Us All

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

EXTRACT FROM THE BOOKLET : MAI-ISM AND HEALTH

AUTHOR : MAI MARKAND

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

 

 

 

 

 

 

Selfless service with sacrifice is as religious as God – worship

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

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

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

MAIISM

mai-ism

 

EXTRACT FROM THE BOOK : MAI-ISM 

AUTHOR : MAI SWARUP MAI MARKAND

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

GOD AS MOTHER : NAMES 491 TO 500

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

Jay Mai Jay Markand Mai
Universal Divine Mother Mai

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

Virendras are those who realise the fourth stage of Turiya.

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

 

GOD AS MOTHER : NAMES 481 TO 490

LALITHA SAHASRANAMAM ललिता सहस्रनाम    MAI SAHASRANAMAM माई सहस्रनाम

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

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

482) Pashulokabhayankari पशुलोकभयंकरी – Filling the sinful with fear.

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

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

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

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

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

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

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

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

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

 

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

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

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

 

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

GOD AS MOTHER : NAMES 471 TO 480

LALITHA SAHASRANAMAM ललिता सहस्रनाम   MAI SAHASRANAMAM माई सहस्रनाम

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL  DIVINE MOTHER MAI

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

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

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

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

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

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

475) Vishuddhi-chakra-nilayaa विशुध्दचक्रनिलया –

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

GOD AS MOTHER : NAMES 461 TO 470

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

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

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

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

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

 

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

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

 

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

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

She excites the triple energies to do their work.

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

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 451 TO 460

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

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

 

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

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

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

 

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

GOD AS MOTHER : NAMES 441 TO 450

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

MAI
Universal Divine Mother Mai

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

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

 

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

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

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

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

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

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

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

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

 

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

 

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

 

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

 

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

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

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

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

 

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

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

 

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

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

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

 

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 421 TO 430

LALITHA SAHASRANAMAM  ललिता सहस्रनाम   MAI SAHASRANAMAM माई सहस्रनाम

12834668_548946021951177_1794565349_n

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

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

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

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

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

 

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

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

 

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

 

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

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

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

 

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

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

 

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

 

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

GOD AS MOTHER : NAMES 411 TO 420

LALITHA SAHASRANAMAM ललिता सहस्रनाम    MAI SAHASRANAMAM  माई सहस्रनाम

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

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

 

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

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

 

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

 

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

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

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

 

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

 

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

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

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

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

 

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

She is insentient Mother as well.

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

GOD AS MOTHER : NAMES 401 TO 410

 

LALITHA SAHASRANAMAM  MAI SAHASRANAMAM

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

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

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

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

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

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

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

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

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

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

 

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

 

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

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

 

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

 

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

 

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

408)   शिवंकरी – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 408

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

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

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

 

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

AUTHOR :MAI SWARUP MAI MARKAND 

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

 

 

GOD AS MOTHER : NAMES 391 TO 400

LALITHA SAHASRANAMAM ललिता सहस्रनाम   MAI SAHASRANAMAM माई सहस्रनाम

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

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

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

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

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

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

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

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

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

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

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

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

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

Vyakta, is naturally subject to modifications unlike Avyakta.

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

 

 

 

 

 

GOD AS MOTHER : NAMES 381 TO 390

LALITHA (LALITA) SAHASRANAMA MAI SAHASRANAMA

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

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

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

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

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


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

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

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

 

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

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

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

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

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

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

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

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

 

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

GOD AS MOTHER NAMES : 371 TO 380

LALITHA (LALITA) SAHASRANAMAM  ललिता सहस्रनाम MAI SAHASRANAMA माई सहस्रनाम

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

There are different stages of sound and speeches.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

 

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 351 TO 360

LALITHA (LALITA) SAHASRANAMAM  MAI SAHASRANAMA

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

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

 

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

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

 

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

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

 

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

 

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

 

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

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

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

 

357)Taapatrayaagni-samtapta-samaahlaadaana-chandrikaa

तापत्रयाग्निसंतप्तसमाल्हादानचन्द्रिका

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

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

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

 

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

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

 

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

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

 

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER NAMES 341 TO 350

LALITHA (LALITA) SAHASRANAMA MAI SAHASRANAMA

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

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

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

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

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

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

 

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

God as Mother Names 331 to 340

LALITHA ( LALITA ) SAHASRANAMA  MAI SAHASRANAMA

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

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

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

 

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

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

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

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

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

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

Misleading proofs are :-

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER NAMES 321 TO 330

LALITHA (LALITA) SAHASRANAMA  MAI SAHASRANAMA

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 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 271 TO 280

LALITHA  [ LALITA ]  SAHASRANAMAM    MAI SAHASRANAMA

271) Ishvari ईश्वरी – In the form of Ishvar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 271

272) Sadaashiva सदाशिवा – In the form of Sadaashiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 272

To recapitulate, the external and the internal manifestations of Mother Mai, which cause bondage and release, and which have corresponding expressions in Tirodhaan तिरोधान  and Anugraha अनुग्रह respectively, are Ishvari ईश्वरी  and Sadaashiva सदाशिवा , when highest Rajas रजस and highest Satva सत्व  respectively predominate. It is the sub functioning of Mother as Ishvar that gives rise to the three sub-aspects referred to in the serial numbers 264, 266 and 268 , as Srishtikartri सृष्टीकर्त्री, Goptri गोप्त्री and Sanhaarini संहारिणी .

 

273) Anugrahadaa अनुग्रहदा  – Conferrer of the blessing of rejuvenation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 273

When after complete annihilation, the universe again assumes the form of the primordial atoms, the process is called Anugraha. This is the function of Sadashiva सदाशिव . Anugraha अनुग्रह means blessing. Mother blesses the jivas by creating the universe again, and giving a new living for experiences, enjoyment, etc.

 

274) Panchakrityaparaayanaa पंचकृत्यपरायणा – Devoted to the five functions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 274

Thus the five functions of Mother are the creation,preservation, destruction, annihilation and causing the reappearance of the universe, which manifest themselves one after another, incessantly.

In the above names , five names are Hers in Her “energy” aspect, five names are Hers as substance. Or say, there are five names as the propeller and five as the actor.

Mother binds the whole universe and holds souls bewildered by the noose of illusion and the strong ropes of ” I ” and ” Mine “. Corresponding to the five functions of the Supreme Power above stated, and individual souls’s functions are Illumination ( creation ), affection ( preservation ), dissatisfaction ( destruction ), lamentation ( annihilation ), fructification ( causing reappearance ).

275) Bhaanu-mandala-madhyasthaa  भानुमण्डलमध्यस्था –  Abiding in the midst of the sun’s disc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 275

At the time of the two twilights known as Sandhyaa संध्या . Mother should be meditated upon and prayed for, with “The golden Mother seen within the sun.” Thus :”I bow down to the form, which is in the sun’s disc, who is all the scriptures, knowing Whom nothing remains to be known, Who fills the different worlds with Her brilliance , the Cause of the three worlds, known as the Supreme Mother.

276) Bhairavi भैरवी – She that gives energy of one’s doing one’s best. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 276

Brairava भैरव means “exertion” indicated in the “Success or death while exerting, with determination, not to accept any intermediate stage.” Bhairava Japa means the repetition of the Bhairavi mantra, with determination of vow of sacrificing one’s life , if success does not crown the penance.

277) Bhagamaalini भगमालिनी – Wearing the garland of prosperity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 277
Bhaga means six attributes, Scriptures states as under.The full supremacy (Aishvarya एैश्वर्य ), righteousness (Dharma धर्म ), fame(Yasha यश ), prosperity (Shree श्री ), wisdom (Jnaana ज्ञान ) and dispassion(Vairaagya वैराग्य), these six are called Bhaga भग . As per Kosha कोष  i.e. dictionary, Bhaga भग  means supremacy, magnanimity, wisdom, dispassion, womb, fame, power,effort, desire, righteousness, prosperity and success in worldly concerns.

Bhaga-maalini भगमालिनी  is the name of one of the fifteen Nityaas नित्या , referred to in this group. Bhaga भग  is also a female emblem and Bhagmaalini may be construed to mean the flower garland , made of the best that is appreciable in the fair sex, viz, mercifulness, innocence, readiness of sacrifice , amiability,bewitching-ness, etc.

278) Padmaasanaa पद्मासना – Lotus seated. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 278

For attainment of peace, Mother should be meditated upon, as Padmaasanaa, i.e., She that is meditated upon by Yogis. Padmaasanaa is a yogic posture, resulting in the gradual extinction of Duality, which is cross-legged sitting with toes caught by hands.

Padmaasanaa पद्मासना  means She, who is pleased with the most common crossed-legged yogic posture, or who sportively likes to sit or stand on the lotus of  spirituality, on lotus. The stalk of this lotus is divine knowledge , its filaments are the different categories and the leaf portions are prakrities, i.e., different combinations of fundamental elements.

“Padma” also means Lakshmi, “sanaa” means distributing. Mother distributes wealth and prosperity amongst Her devotees of a particular class. Oh Mother, with whom Thou art pleased, that man receives prosperity, carrying therewith, the enjoyment of supreme material happiness. His house becomes beautiful and is a house of relief and refugee to so many, and he lives therein, fondling his wife and children, and seeing that none returns from him, unsatisfied.

279)  Bhagavati भगवती – Possessor of the six attributes.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 279

As Mother wills, controls and brings about, the origin and dissolution of universes (Utpatti उत्पत्ती  and Laya लय ), as She is the Final Dispenser of the coming and going of  beings and She is the bestower of Divine knowledge and the highest beatitude (Vidyaa विद्या and Uttamagati उत्तमगती ) raising Her devotees from ignorance and lowest position(Avidyaa अविद्या and Adhogati अधोगती ), She is called Bhagavati भगवती .

280)  Padmanaabha-sahodari पद्मनाभसहोदरी -Sister of Vishnu. Under the other path which Mother adopts as Bhogini, She is the sister of Vishnu. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 280
The implied meaning is, that She is like Lord Krishna who was full of dodges, and prepared to play all games to suit the highest achievement, viz., protection of the righteous and destruction of unrighteous.

In the usual scriptural sense Kaali काली  has been described as the Sister of Vishnu विष्णु  and Spouse of Shiva शिव .

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 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 नि