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.

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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 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 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 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 MOTHER : NAMES 281 TO 290

LALITHA [ LALITA ] SAHASRANAMAM  MAI SAHASRANAMA 

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

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


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

 

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

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

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

 

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

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

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

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

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

 

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

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

 

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

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

 

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

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


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


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


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

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


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


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

 

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


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


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

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

 

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

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

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

 

290) Sakalaagama-sandoha-shukti-samputa-mauktikaa 

सकलागमसंदोहशुक्तिसंपुटमौक्तिका – ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 290

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 261 TO 270

LALITHA [ LALITA  ] SAHASRANAMAM ललिता सहस्रनाम    MAI SAHASRANAMA माई सहस्रनाम 

 

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

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

 

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

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

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

 

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


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

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

 

 

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 251 TO 260

LALITHA SAHASRANAMAM ललितासहस्रनाम      MAI SAHASRANAMA माई सहस्रनाम 

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

 

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

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

 

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

 

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

 

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

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

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

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

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

 

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

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

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

 

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

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

 

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 241 TO 250

LALITHA [ LALITA ] SAHASRANAMAM ललिता सहस्रनाम    MAI SAHASRANAMAM माई सहस्रनाम 

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

 

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

 

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

 

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

 

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

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

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

 

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


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


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


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

 

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

 

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

 

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

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

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

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

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

 

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 231 TO 240

LALITHA SAHASRANAMAM  ललिता सहस्रनाम    MAI SAHASRANAMA माई सहस्रनाम 

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

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

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

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

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

 

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

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

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

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

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

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

 

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 221 TO 230

LALITHA SAHASRANAMAM   MAI SAHASRANAM

221) Mahaa-viryaa महावीर्या – The great strength.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 221

Virya means semen, and glory.

222) Mahaa-balaa महाबला –The great might. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 222

Bala means physical strength, Virya वीर्य , physical and mental capacity as a result of the protection of semen and celibacy. Aishvarya means strength of Bala and Virya, and also the strength of thousands of others dependent for their life on Her sweet will.

223) Mahaa-buddhih महाबुध्दीः The great intelligence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 223

When the intelligence is directed towards Her, nothing remains to be known. “On knowing which, the whole universe is known.”Or, from whom, one obtains highest (Mahat महत ) intelligence.
224) Mahaa-siddhih महासिध्दीः – The great attainment. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 224

The Siddhis सिध्दी are well-known super human powers, viz., Animaa अणिमा , Laghimaa लघिमा , etc., obtained by Yoga योग . Mai-ists have however, a different set of Siddhis to aspire to. These Siddhis are explained thus. The first Siddhi is the manifestation of taste; i.e., being able to have the satisfaction of having tasted different joys without objects to be tasted and without the enjoying conditions being there in existing reality; the second the is overcoming the pair of opposites; the third is being above the notion of both superiority and inferiority (implying the difference of degree), the fourth is indifference  towards the conditions of pleasure, pain and life,the fifth is being without sorrow; the sixth is steadfastness in penance and contemplation of Mother; the seventh is the power of  unrestrained exertions for uplift and happiness of humanity,and the eighth is the power of uniform equilibrium of head and heart.

No. 1 is also to be taken to mean the power to turn any conditions or circumstances to tasefulness and cheerfulness.

No.5 is also similarly taken to mean capacity to create inexhaustible cheerfulness, luster and strength.

No.7 also similarly means exhautionlessness  and sleeplessness and No. 8 also means continued equilibrated absorption in the meditation of Mother.
225) Mahaa-yogesh-varesh-vari महायोगेश्वरेश्वरी The ruler of the great rulers, of Yogis. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 225

 To the doubt, as which of the two classes of Siddhis above referred to is higher, this is a reply.The last narrated Siddhis are Siddhis of a higher order, being those of Yogeshvareshvari योगयोगेश्वरी  and not of merely a Yogi योगी .

226) Mahaa-tantraa महातंत्रा – The greatest Tantra.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 226

227) Mahaa-mantraa महामंत्राThe greatest Mantra.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 227

228) Mahaa-yantraa  महायंत्रा  The greatest Yantra. ललिता सहसनाम स्तोत्र, नाम क्रमांक 228

229) Mahaasanaa महासना – The greatest supernatural powers-achieving posture. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 229

230) Mahaa-yaaga-kramaa-radhyaa महायागक्रमाराध्या  Worshiped by the method of Mahaayaaga, i.e., great sacrifice. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 230

Worshiped by the method of Mahaayaaga महायाग , i.e., great sacrifice.

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

GOD AS MOTHER : NAMES 211 TO 220

LALITHA SAHASRANAMAM  ललिता सहस्रहनाम    MAI SAHASRANAMAM माई सहस्रनाम 

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

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

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

 

212) Mahaarupaa महारूपा ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 212

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

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

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

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

 

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 201 TO 210

LALITHA SAHASRANAMAM ललिता सहस्रनाम  MAI SAHASRANAMAM  माई सहस्रनाम

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

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

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

 

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

 

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

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

 

204) Sarva-Mantra-Svarupini  सर्वमन्त्रस्वरूपिणी – She is the very essence of all mantras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 204
 By concentration on Mother as mother, the supreme divine energy of loving others results in trying to identify oneself with Her as Hers.Gradually the perception of the fulness of the individuality is felt and the development of such perception is later more and more experienced, Identification stated above is Concentration or Anusandhaan अनुसंधान, Perception is Mantra-Siddhi मन्त्रसिध्दी, or the success of the mantra repetition and the full development is Anubhavaअनुभव or realisation.
 According to the Mai-istic creed, there is no higher Mantra than Jay Mai Jay Markand Mai and the practice of getting a certain desire fulfilled by repetition of a certain mantra personally or through a representative is discountenanced. Mantra repetition can be only for getting the Grace, or for a prayer to some good purpose, mostly for others, and without any selfish return.
Once it becomes a conviction that it is Mother and Mother’s Grace that gives or does a certain work,the whole outlook is entirely changed. There is no marketing, no mechanical doing of something, somehow, leading us somewhere, no bargaining with the deity, no chasing and no cheating.“YOUR’S IS TO PRAY, AND IT IS HER WILL TO GRANT OR NOT”.At every step in this life, there is some difficulty of illness,affliction,poverty, painfulness,etc.

How long to wonder and how often to break one’s head and empty one’s purse, in the search of almost a mirage!!! Mai-ism says “miseries will be endless”. Make yourself proof to them. Seek Grace, pray without  despondency in case the prayers are not heard. Practise living cheerfully., with the spirit of self-surrender,in any circumstances. Further as a result of grant of the request, a devotee does not get deluded as a Siddha (if at all there is any), because he does not consider himself to be the giver or the worker. Unnecessary fuss and bossing due to a little better knowledge of rituals or sacred word has no dancing platform.MOTHER NEVER FAILS, TO DO WHAT IS BEST IN THE INTEREST OF HER DEVOTEES, ON PRAYING TO FOR RELIEF.
Readers would not rest satisfied till they know, if this theory is supported by practical experience, and I may reply to them. ” There are experiences, which would take volumes to narrate, of prayers by devotees that have been heard by Mother.” I am not talking of old grand-mothers tales or hearsay’s and rumors of some Bhaktaas in past. I am referring to the experiences of myself, as great an atheist as any of you, who wants things to be proved to him, as in a civil court, supported by ample outside independent evidence.
A Mai-ist should not forget that this granting of desires, is with the ultimate desire of attracting Her children to Herself.
There is the other side, as well.Mantras has laudable uses, when (1) they serve magnetic healing or abating of diseases, etc., for very general abating of miseries;(2) For ornamental grandeur, decency, poetry, sublimity, purification of place and mind, inviting a deity or seeking grace, or (3) as spiritual diplomacy to pull out disciple from the mudmire of worldliness by offering baits under the temptation of the benefits, gradually introducing him to the higher world of God, Guru, Devotees, etc. (although through a selfish motive to start with), and making him ascend the spiritual ladder, rung after rung.
This use, however, of Mantra by way of a spiritual diplomacy, for the welfare of the disciple, becomes at once apparent. Such a Mantra-worker is purely a selfless man, and work for a selfless purpose without any specific desire.
205) Sarva-yantra-atmikaa सर्वयन्त्रात्मिका She is the soul of all Yantras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 205 
Mantra is in a way, Mother’s representation as vibratory projection. Tantra is the science , teaching how by certain methods of worship, concentration, etc.with Yantra, one may attain Mother. Mantra is the sacred word, for repeated remembrance of Mother. Thus in a word, Mantra is the word. Tantra is the thought and Yantra is Mother Herself. Word represents Action Energy and is a powerful act. Tantra represents Knowledge Energy and yantra is the charged battery of Desire Energy. In another word, Yantra is the object of meditation and worship. Mantra is the speech and Tantra is the science of thought, and conduct with reference to the Yantra.
206) Sarva-tantra-rupaa सर्वतन्त्ररूपा – Thou art the spirit of all Tantras.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 206

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

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

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

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

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

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

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

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

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

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

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

 

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 191 TO 200

LALITHA [  LALITA ] SAHASRANAMAM ललिता सहस्रनाम   MAI SAHASRANAMAM माई सहस्रनाम

 

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


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

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

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

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

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

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

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

 

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

 

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

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

 

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

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

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

 

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

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

 

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

 

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

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

 

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

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

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

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

 

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

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

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

ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 200

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

 

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 181 TO 190

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

 

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

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

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

 

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

 

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

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 171 TO 180

LALITHA [ LALITA ] SAHASRANAMA  ललिता सहस्रनाम MAI SAHASRANAMA  माई सहस्रनाम 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(4) Establishing oneness.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Once Her love or devotion begins, it never vanishes.

 

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 161 TO 170

LALITHA [ LALITA ]  SAHASRANAMA ललिता सहस्रनाम    MAI SAHASRANAMA माई सहस्रनाम

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

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

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

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

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

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

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

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

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

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

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

Because She is exceedingly liberal.

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

 

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

GOD AS MOTHER : NAMES 151 TO 160

LALITHA SAHASRANAMA  ललिता सहस्रनाम   MAI SAHASRANAMA माई सहस्रनाम

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

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

 

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

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

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

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

 

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

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

 

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

 

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

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

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

 

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

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


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

 

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

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

 

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

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

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

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

 

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

 

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

GOD AS MOTHER : NAMES 141 TO 150

LALITHA SAHASRANAMA  ललिता सहस्रनाम   MAI SAHASRANAMA माई सहस्रनाम

 

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

 

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

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

 

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

 

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

 

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

 

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

 

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


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

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

 

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

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

 

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

 

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

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

 

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

GOD AS MOTHER : NAMES 131 TO 140

LALITHA SAHASRANAMA ललिता सहस्रनाम    MAI SAHASRANAMA माई सहस्रनाम 

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

 

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

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

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

 

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

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

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

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

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

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

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

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

 

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

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

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

 

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

 

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

 

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

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

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

 

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

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

 

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

 

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

 

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

GOD AS MOTHER : NAMES 121 TO 130

LALITHA SAHASRANAM ललिता सहस्रनाम   MAI SAHASRANAM माई सहस्रनाम

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

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

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

 

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

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

 

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

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

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

 

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

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

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

 

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

 

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

GOD AS MOTHER : NAMES 111 TO 120

LALITHA SAHASRANAMA  ललिता सहस्रनाम   MAI SAHASRANAMA माई सहस्रनाम 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 119 

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

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

 

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

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

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

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

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 101 TO 110

LALITHA SAHASRANAM ललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

GOD AS MOTHER: NAMES 91 TO 100

 

LALITHA SAHASRANAMA ललिता सहस्रनाम      MAI SAHASRANAMA माई सहस्रानाम

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

There are six chakras and three knots on the passage. 

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 81 TO 90

LALITHA SAHASRANAMA ललिता सहस्रनाम    MAI SAHASRANAMA माई सहस्रनाम 

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

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

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

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

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

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

ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 82

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

83) Brahmopendra-Mahendraadideva-samstuta-vaibhavaa 

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 71 TO 80

LALITHA SAHASRANAM ललिता सहस्रनाम   MAI SAHASRANAM माई सहस्रनाम 

71) Jwaalaamaali-nikaakshiptaa-vahni-praakaara-madhyagaa

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

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

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

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

 

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

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

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

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

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

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

 

73) Nityaa-paraakramaa-topa-nirikshana-samutsukaa

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

Nityaa means those powers who constantly reside near Her.

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

 

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

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

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

 

75) Mantrinyambaa-virachita-vishanga-vadha-toshitaa 

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

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

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

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

77) Kaameshvara-mukhaaloka-kalpita-shri-ganeshvaraa

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

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

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

78) Mahaa-ganesha-nirbhinna-vighnayantrapraharshitaa

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

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

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

79) Bhandaasurendra-nirmukta-shastra-pratyastra-varshini

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

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

80) Karaanguli-nakhotpanna-naaraayana-dashaakritih

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

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

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

EXTRACT FROM: MOTHER AND MOTHER’S THOUSAND NAMES
AUTHOR: MAI SWARUP MAI MARKAND 

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

GOD AS MOTHER : NAMES 61 TO 70

LALITHA SAHASRANAM   ललिता सहस्रनाम      MAI SAHASRANAM माई सहस्रनाम 

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

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

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

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

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

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

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

64) Devarshigana sanghaata stuyamaanaatma vaibhavaa 

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

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

65) Bhandaasura-vadhodyukta-shakti-senaa-samanvitaa  

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

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

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

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

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

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

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

66) Sampatkari-samaarudha-sindhura-vraja-sevitaa 

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

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

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

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

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

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

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

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

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

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

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

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

68) Chakraraaja-rathaarudha-sarvaayudha-parishkritaa 

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

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

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

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

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

69) Geyachakra-rathaarudha-mantrini-pari-sevitaa 

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

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

70) Kirichakrarathaarudha-dandanaathaa-puraskritaa 

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

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

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

 

 

GOD AS MOTHER : NAMES 51 TO 60

LALITHA SAHASRANAM  ललिता सहस्रनाम           MAI SAHASRANAMA माई सहस्रनाम

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

On this great couch the great Tripurasundari reclines.

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

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

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

EXTRACT FROM : MOTHER AND MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND

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

 

 

GOD AS MOTHER : NAMES 41 TO 50

LALITHA SAHASRANAMA  ललिता सहस्रनाम      MAI SAHASRANAMA  माई सहस्रनाम

41) Indragopa parikshipta smaratunaabhajanghikaa

इन्द्रगोपपरिक्षिप्तस्मरतूणाभजंघिका  Her calves are like the sapphire-studded quivers of the God of love. ललिता सहस्र स्तोत्र,  नाम क्रमांक 41

Those that meditate upon her with themselves as shampooing Her calves , soon become Her Love-stricken slaves. By this sort of meditation, shampooing the calves, which represent five arrows of Mother previously referred to, the devotees get mastery overs the powers of agitation, attraction, liquefication, and subjugation
42) Gudhagulphaa गूढगुल्फा – With rounded ankles. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 42

Those are strong and round to hold the anklets, which by their tinkling sound and the dazzling light of the gems therein madden the ears and eyes of Her devotees.

The Founder’s most favourite part for meditation of Mother is an anklet. For devotional readers the devotional flight is suggested here.
43) Kurmaprishtha jayishnuprapadaanvitaa

कूर्मपृष्ठजयिष्णुप्रपदान्विता – Possessed with the convex side of her feet arched like the back of the tortoise.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 43
44) Nakhadidhiti sanchhannanamajjanatamogunaa

नखदीधितिसंछन्ननमज्जनतमोगुणा The bright rays from Her nails dispel the darkness of Her worshippers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 44

As regard Mother’s Lotus Feet and Lotus Hands, there have been most sublime thoughts and emotions. Her one hand is described by Her best devotees (Naarada being one), as “ever uplifted, raised hand.”

Mother has always Her hand raised. Because, She is great giver Herself, and Her hand must therefore necessarily be above that of the one who receives. She is never the receiver, i.e., She will never be failing to be the highest donor in return of love and in fulfillment of devotees’ desires.

Regarding Her Lotus Feet, the best devotees have in full devotion love and sportivity said “Mother’s Lotus feet erred by their own shadow.” The interpretation of this most mysterious sentence, as explained to me, by Merciful Mother is this. As soon as devotee prostrates to Her, Mother is such an ocean in Her every atom that the bright ray from one of the nails of her Lotus Feet rushes into the heart of the devotee and transmutes all darkness and blackness in the heart to be light and whiteness, and every ray even after having done its work as a result of the climax of compassion to the devotees  does not return, lest after departure, the darkness and blackness should return and trouble the devotee and again make him miserable.

If this is the mercifulness of a single ray out of the most significant body portion as nail, who could imagine the quality and intensity and concentratedness of the mercifulness her heart?

Think of me anyway! I am blessed, although the wicked child, most graciously and mercifully blessed. These tears on getting this thought in torrent have washed out all my blackness and darkness. To-morrow I may be again full of blackness, but at this moment I am not. Mother be blessed. Mother bless all.

To continue, the Lotus Feet of Mother on seeing that the ray emanating from itself rush to the devotee’s heart and do not return, get a bit annoyed on not finding any of the rays returning and the Feet speak to themselves ‘Should these rays not have the discretion of apportioning out their beneficial blessing to the deservedness and worth of such devotee? Should they not return?

But while these Lotus Feet thus try to think and judge on the lines of requirements of strict justice, they see that millions of Devas and Asuras have been prostrating to them. On seeing their own shadow in the various-coloured jeweled crowns during the humblest prostration by the greatest of souls, their true nature of immeasurable compassion soon gets uppermost and these Lotus Feet all along go on committing the greatest error (?) Of liberating any soul whatsoever, without any consideration whatsoever of worth, deservedness or any other qualification.

Further, these Merciful Mother’s Lotus Feet, on finding that rays emanating from them do not return, and again finding their shadow in the crowns of Devas and Asuras, abruptly begin to think “To whom do we belong ? Which is our place ? Is it the Mother’s person or the crown of the greatest Devas and Asuras ? Or is it the heart of the humble devotees ?” “Do we belong to Mother? Devas or Asuras?” And they err(?), err most amiss(?), because out of their most compassionate nature very wrongly (?) they conclude that “Their real place of residence is in the heart of humblest devotees and they belong to the devotees.” Thus they err (?).

It need not be stated, to understand the above idea that the word “err” has been sarcastically used out of love to Mother.

Who shall describe the greatness of Mother’s Lotus Feet ? It is no poetry, no poetic extravagance or exaggeration. Maai method of meditation is to begin with meditation of Mother’s face. That is just for worldworm full of pride, wrath, greed, lust and desires, with only the face of a devotee, and with the face-value of the devotee. By the time you reach the meditation of Mother’s breasts, you must have been a mere suckling babe. By the time you reach the lap, you must have mind full of desire to relieve the sufferings of mankind. By the time you reach the meditation of the Lotus Feet, you must be prepared to lose anything and everything for the Mother and to lose yourself, prepared to merge in Her Lotus Feet.

No mysticism, no complexity, no external dependence, no scriptural requirement, no knowledge burden. Pure, simple and unadulterated thinking and feeling  the most sublime thoughts and emotions is enough to make one merge in divine ecstasy by the time one reaches the Lotus Feet.

Practise it. Find it. Preach it. The Simplified and Purified meditation of Mother’s Lotus Feet.

No other meditation is possible for an average Kali-creature of the Iron age.

Practise feeling, when you prostrate before Mother, that the most merciful rays from Her Lotus Feet are running to you, are washing out  all blackness in your heart and returning to the Mother with a potion of your consciousness which they drown ion the Mother’s Lotus Feet. Prostrating twice as above, practice feeling that after the third round, the blackness of your heart has disappeared.

As regards Mother’s Lotus Feet and Lotus Hands, there have been most sublime thoughts and emotions.Her one hand is described by Her best devotees ( Naarada being one ), as “ever uplifted, raised hand.”

Mother has always Her hand raised.Because, She is a great giver Herself, and Her Hand must therefore necessarily be above that of the one who receives. She is never the receiver,i.e., She will never be failing to be the highest donor in return of love and in fulfilment of the devotees desires.

Regarding Her Lotus Feet, the best devotees have in full devotional love and sportivity said,” Mother’s Lotus Feet err by their own shadow.”
45) Padadvaya prabhaajaala paraakrita saroruhaa

पदद्वयप्रभाजालपराकृतसरोरूहा –  Her feet by their beauty put the Lotus to shame.ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 45

46) Shinjaana mani manjira mandita shree padaambujaa सिंजानमणिमंजीरमण्डितश्रीपदाम्बुजा – Her Lotus Feet are adorned with jeweled anklets that tinkle.ललिता सहस्र नाम, नाम क्रमांक 46

She wears Anklets mainly for two reasons. Firstly, She, being very sportive, so often likes to dance to the tune of her devotees, and secondly because She is anxious to relieve the anxiety of Her devotees in distress by giving them news of Her arrival from long distance when She is running down to help Her devotees. Her ankles are purposely strong as they prevent these anklets slipping off during speedy flights.

47) Maraali Mandagamanaa  मरालीमन्दगमना – Her gait is that of the swan. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 47

There are two gaits, one the elephant-gait and other the swan-gait for a damsel. The former results in the oscillations of the central body rightward and leftward.

In swan-gait there is an up and down movement of the feet and the neck, with face. The swan-gait is referred to because Mother’s devotee’s full attention is rivetted on the Lotus Feet.Besides a swan is beautiful not only in its gait but even by itself.There is an idea of tenderness associated with “swan”, that has no comparison.

Swan is further gifted with the natural capacity of separating  and sipping away milk though immensely adulterated with water.

48) Mahaalaavanyashevadhih महालावण्यशेवधिः The

treasurehouse of beauty. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 48

49) Sarvaarunaa सर्वारूणा – All rosy-hued. ललिता सहस्र नाम, नाम क्रमांक 49

Mother’s garments, ornaments, flowers, colours are all rosy and love-creating.

50) Anavadyaangi अनवद्यांगी – With faultless limbs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 50

EXTRACT FROM : MOTHER AND MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND

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

 

GOD AS MOTHER : NAMES 31 TO 40

 

LALITHA SAHASRANAMA  ललिता सहस्रनाम      MAI SAHASRANAMA  माई सहस्रनाम

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

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

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

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

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

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

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

33) Kaameshvara-premaratnamani-pratipanastani

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

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

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

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

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

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

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

36) Stanabhaaradalanmadhya pattabandhavalitrayaa 

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

37) Arunaaruna kausumbhavastra bhaasvat katitati

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

38) Ratnakinkinikaaramyarashanaadaama bhushitaa

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

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

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

40) Maanikyamukutaakaara jaanudvayaviraajitaa

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

EXTRACT FROM : MOTHER AND MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND

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

 

GOD AS MOTHER : NAMES 21 TO 30

LALITHA SAHASRANAMA  ललिता सहस्रनाम      MAI SAHASRANAMA  माई सहस्रनाम

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

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

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

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

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

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

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

25) Shuddha vidyaankuraa kaaradvijapankti dvayojwalaa शुध्दविद्यांकुराकारद्विजपंक्तिद्वयोज्ज्वला

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

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

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

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

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

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

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

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

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

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

29) Anaakalita saadrdrishyachibuka shriviraajitaa अनाकलितसादृश्यचिबुकश्रीविराजिता

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

 

GOD AS MOTHER : NAMES 11 TO 20

Lalitha Sahasranama ललिता सहस्रनाम  Mai Sahasranama माई सहस्रनाम

11)  Panchatanmaatrasaayakaa पंचतन्मात्रसायकाHaving the arrows of the five subtle elements. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 11 

The five subtle elements viz, sound, touch, sight, taste and smell, are arrows; these are in Her upper right hand. “The arrows are of three kinds; gross, subtle and supreme; the gross are flowers, the subtle are mantras, and the supreme are the vaasanaas. Of the gross arrows two important flowers are the lotus, and the mango-flower. The other three are Raktakairav रक्तभैरव , Kalhaar कल्हार  and Indivar इन्दीवर . In the Vaasanaa वासना  forms, joy, attraction, confusion, maddening and dying are the five arrows. Some say they are  Sankshobhan संक्षोभण  (agitation), Dravan द्रवण  (wetting), Aakarshan आकर्षण  (being attracted), Vashya वश्य (surrendering) and Unmaad  उन्माद (being mad).

The plainest thing is that this Mother, the Active Mother, utilizes the very same weapons of noose, elephant-hook, mind and the arrows and Her energies of desire, knowledge and action, to protect, guide, lift and liberate the souls or do otherwise, according as Her Grace goes. One thing is however certain, on the top of everything, that She is for evolutionising and finally liberating one and all.

This is exactly what happens with every energy. How to utilize it is ours. Floods may ruin villages, and may as well create a gigantic hydro-electric power. With the very weapon, one may kill his enemy or commit suicide. The very noose may bind us or our enemies. It wholly depends generally on our desires, thoughts, actions, and natural tendencies, but principally on our devotion and Her Grace.

12) Nijaaruna-prabhaapura-majjat-brahmaanda-mandalaa निजारूणप्रभापुरमज्जतब्रह्माण्डमण्डला Bathing the whole universe with Her own rosy effulgence.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 12

Rosy effulgence is indicative of being happy and cheerful in all respects. The order has been changed here to be in rhyme with the order of importance.

The idea conveyed by these eight names :-

She is Mother (Shree Maataa श्रीमाता ). She helps Her devotees by fighting out the battle for Her devotees against six enemies and all other kinds of enemies (Shri Mahaa Raajni श्रीमहाराज्ञी ). She gives you all that you demand with the liberality of the highest supreme Queen ( Shrimat Sinhaasaneshvari श्रीमत्सिंहासनेश्वरी ).  Although the supreme Queen, She loves Her devotees as Her children and is always at the beck and call when the heart burns with the desire of meeting Her and She bursts forth (Chidagni-Kunda-Sambhootaa चिदग्नीकुण्डसंभूता ). Her constant work and occupation is about battering and deifying Her devotees (Bhakta-Kaarya-Samuddyataa भक्तकार्यसमुद्यता ). She is as bright as millions of suns in matter of illuminating Her devotees ( उद्यत्भानुसहसहस्राभा ). She has four hands (as explained in Preface) indicative of the very simple process of Her liberating the devotees ( चर्तुबाहुसमन्विता ). Finally She constantly keeps the whole universe and, much more Her devotees, bathed in happiness and cheerfulness. Wherever you find joy, happiness and cheerfulness, it is simply proof of a greater pervading of Mother’s Grace.

13) Champakaashoka Punnaaga Saugandhika Lasat Kachaa चंपकाशोकपुन्नागसौगन्धिकलसतकचा Her hair is adorned with the flowers of Champaka चंपक , Ashoka अशोक , Punnaga पुन्नाग  and Saugandhika सौगन्धिक ; Her hair gives scent to flowers. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 13

14) Kuruvinda manishreni kanat kotirmanditaa कुरूविन्दमणिश्रेणीकनत्कोटीरमन्डिताHer crown is resplendent with rows of Kuruvinda कुरूविन्द  gems. [ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 14 ]

Kuruvinda is supposed to confer love, prosperity and devotion.

15)  Ashtamichandravibhraajadalika Sthalashobhitaa अष्टमीचन्द्रविभ्राजदलिकस्थलशोभिता Her forehead is as bright and crescent shaped as the moon on the eighth day. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 15 

16) Mukhachandra kalankaabha mriganaabhivisheshakaa मुखचन्द्रकलंकाभमृगनाभिविशेषकाThe tiny mark of Kasturi कस्तुरी  (musk) on it is like the spot in the moon. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 16

17) Vadanasmara maangalyagrihatoranachillikaa  वदनस्मरमांगल्यगृहतोरणचिल्लिकाHer eyebrows are like green auspicious buntings over the entrance arches of the palace of Kaamaraaj कामराज (God of Love).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 17 

18) Vaktralakshmiparivaahachalanminaabhalochanaa वक्त्रलक्ष्मीपरीवाहचलन्मीनाभलोचनाHer eyes are like fishes rapidly moving and playing in the shining water of the tank, viz., the bewitching beauty of Her face. As Fishes nourish their progeny though eyes alone, so also Mother give all nourishment to Her devotees through Her merciful eyes shedding Grace. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 18

19) Navachampaka pushpaabhanaasaadanda viraajitaa

नवचम्पकपुष्पाभनासादण्डविराजिताHer nose is beautiful like the newly blown champaka flower. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 19 

Champak चंपक  is the most beautiful flower, with best shape,best colour, and best smell. It is however said that it does not attract bee (who is not faithful to one flower). So also those alone are attracted towards Mother who has a single pointed devotion “of one without second “.

Mother devotees know no God except Mother, if they are true devotees.

20) Taaraakaanti tiraskaari naasaabharanabhaasuraa ताराकांतितिरस्कारिनासाभ॓रणभासुरा Shining with the jewel on Her nose, which excels the star of Mars in splendour. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 20

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 1 TO 10

LALITHA SAHASRANAM ललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम

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

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

Shree means prosperity, success, beauty and wisdom

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

EXTRACT FROM : MOTHER AND MOTHER’S THOUSAND NAMES

AUTHOR : MAI SWARUP MAI MARKAND

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

WHO CAN UNDERSTAND MOTHER’S WAYS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 MAI SWARUP MAI MARKAND 

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

Self-surrender is the bed-rock of Mother’s religion

Self-surrender of the distressed is a case of Artaprapatti अार्तप्रपत्ती . Against this no hypocrite of Nishkama Bhakti निष्काम भक्ती  ( devotion without desire ) should take objection, unless he is really a theoretical Pandit पण्डीत ( scholar )  . Mai-ism admits and accepts Sakama Bhakti सकाम भक्ती  ( Devotion with desire ) , or better still, it concedes and changes the definition of ‘ Necessities ‘ and ‘ desires ‘ .The Bhakti is Sakama ( with desire ) or Nishkama ( without desire ) , not by the point blank fact of making or not making a demand. The demand may be for a necessity or a desire. A necessity is something which you can not pull on  without, and which not only you  but all around you, would call a reasonable necessity. Under Mai-ism the demand for necessity is not Sakama सकाम. It is only variety of Artaprapatti.

There are two other issues which decide the nature to be the one or the other. According as you remain agitated or unagitated , always occupied or least occupied with anxiety about the thing demanded  an according as how you take the consequences  in case the demand is not fulfilled, your Bhakti is Sakama or Nishkama.

Everything depends , on what you make your God   to be to you, and your relationships with your God and your stage. If God is Mother to you  , then, there is no meaning in the belief of pleasing Her , with a loveless sycophant’s servile recitation of Her virtues and glories in an intellectual ornamental manner. None acts that way with one’s own Mother .There is every right for a child to demand enough food to satisfy hunger and to be protected against actual calamities and to demand and enforce Her not leaving you during your illness and hardest calamities. To be running to Her and weeping out all ebullitions  of one’s grief in Her lap; to be making every confession of one’s folly and misdeed with every confidence or fearlessness; to be seeking protection and to be praying to be accepted , however wicked : – this is every child’s claim on Mother. Your rights and claims  on your Mother are proportionate to and based on your love, service , devotion and surrender to Her  as your Mother.

Thus in a word , it is not for you to weigh  justice, while you live the life of mercifulness to one and all. You have surely to suffer in some cases, but you have all along the protection of the Divine Mother and the neutral world. Take now the other view. Even as it is , for a man of a spiritual aptitude , how poor is his brutal strength to hold his own against the wicked world ? Why not then make a virtue and a claim of what people call a weakness ?

Regarding Akartritvam अकर्तुत्वम  [ non-doership], ( KARTRITVA-BHAAVANAA-VIHINATVAM कतृत्व-भावना-विहीनत्वम ) , the irreligious man jumps and pounces and argues : ” In that case we are not responsible for all wrong, bad and sinful acts that we do “.

If you want to be  really great , create the intermediate mentality : ” All my good actions are by Mother, all my bad actions are mine “. There are three mentalities for the spiritual aspirant in this connection. First,” I am responsible for the good and bad actions  “, Second, ” Whatever defective things are done , are done by me, whatever good is done by me  is due to promptings of Mother “.  Third , ” Whatever I do good or bad , that I do as prompted by Mother “. If one has arrived at the third stage , by actual wading through the experiences , by the time he reaches that stage , all evil tendencies  and passions have subsided or even vanished .”

If you have honestly  reached that stage ,’ When you believe that every thing is done by you on prompting from Mother, you soon get suspicious , about your wrong thoughts  desires and actions as Mother can not be prompting you to do evil things . Evil suggestions and decisions  can not be but yours.Suppose you have begun developing the idea that you are merely the instrument and that therefore you have left off all your censorship of your thoughts and actions. Further suppose by the remotest chance that some undesirable actions pass through your hands; in that particular case, if you are true to your belief , you have no right to question ” Why “, when you have to suffer. If your that action is of Her own will , your suffering also of Her will.

Akartritvam ( non-doership ) should not mean hand-folded sittingness, irresponsibility for bad actions or injustice crying about punishment for the same. And that is so because in fact, in the womb what appears to us as a complete non-doership, there has been always invisible sub-consciousness of doership.

In religious true understanding , there are so many seeming confusions  and contradictions , which are removable only by the Unseen hand , that works wonders  with an extremely delicate working , which laughs at the human limitations  of cause and effect, logic and reason , experiment and conclusion , proof and judgement.

The whole indefiniteness of our religious thinking arises as under : 1] Opposites often lie interpenetrating 2] All our judgement  are relative 3] The full data are never before us. 4] We always think with preconceived mind. 5] We are pulled away to one extremity or another. 6] So many truths can never be realised  without actual experience etc.

Each teaching has its own relative value, for a particular mentality at a particular stage  and at a particular moment. A layman finds contradictions  because whereas all the teachings are huddled up in a book or a talk a few hours , his mind can not transform itself to see the consequential order between the seemingly contradictory things . whenever you have religious difficulties, the best thing is to try to solve them yourself. Mostly you will succeed in finding the true solution. If you don’t then place your difficulty before your Guru maintaining every decorum  and delicacy with your humility approach  and respectful loving attitude. When God’s Grace opens up your eyes , Guru’s one word becomes  more than sufficient with illumination.

Hence , Mai-ism insists God and Guru both, neither God alone , nor Guru alone. It is the spiritual Chaitanya that alone works . The spirit flows from God to Guru and from Guru to Shishya.

Teaching varies not only from one teacher to another, but from the same teacher to one man or another, not only that, but from the same teacher to the same man , according he is at one stage or another after some progress. The underlying truth is  the aspirant is gradually led from on stage to another.

Instead of spending our life in a foolish impulsive way it is desirable to follow  the Guru’s teachings of “Be doing righteous actions ” and of ” Don’t leave your duties “. We should not forget that  we can not remain silent  or action less even  if we so determined.

But when we see the fruit  which we believe to be the result of  our action is adverse , we get despondent, sorrowful and dis-spirited.Here the Guru holds us up by giving us a second teaching . He says,” You can’t keep up your working vigourousness without the idea of fruit., and there is no certainty that every good action if yours  will be unfailing crowned  with a good result.The best mid-way therefore , is that you continue to have the consciousness of the fruit, but you dedicate away that fruit to God. ” Doing once duties  leaving the fruit as dedicated to God  is a satisfactory and countable stage.

But the aspirant can not all the time remain satisfied , with a stop there. He gradually entertains  a desire to pass from the realm of action into that of inaction.He gradually practices the renouncing the idea  not only of the fruit but also the ownership and authorship and thereafter the memory of action. Gradually he begins feeling,” I can do nothing “. And finally believing  ” I am nothing “. He has to remain yoked to action, even while advancing in stages till actions leave him. The religious alchemy  is ” dis-interested and God dedicated action ”  Be doing action ,yet don’t permit its  actionness to degenerate you, that requirement is secured through God-dedication.”

On the soul reaching the higher stage, it is yet kept linked up with action. Then nothing can be so agreeable as taking up the work of  public religious welfare .  Finally a time comes , when the highly advanced soul’s devotion  and desirelessness and the consciousness of nothingness becomes so very overpowering, that it is impossible for him to do any miscellaneous inferior duties. It is only when that stage is reached that the teaching about ‘ Remain absorbed in Me ” becomes applicable.

This is only a rambling specimen of various kinds of  weavings that can be made out of religious highest truths.

Man with all his boasts of Science with microscopes etc. has yet remained blind and his blindness is endless. Till now, man has not been able to bring peace , happiness or goodness. Evil has not been eradicated.  Founder says,” Take therefore the cash and let the credit go.” Live your life as straight as you can, conquer your mind . You have to practice theses principles of Love and Surrender with Service and Devotion spread around you with a universal outlook.

Regarding Akartritvam , let your prayer be  : I know neither virtue nor vice , nor I can withstand the falling  into the clutches of the latter. My only consolation is that  I have burnt out all my egoism of being the actor  and developed my faith in believing ,” I am doing what thou drivest me to do.”

On 2 – 7 – 1943 , in Hubli the lady whom the Founder had accompanied to Ramanashram, was discussing the subtle-most subject of Sakama Bhakti. Said the Founder,” not only begging is bad , but the very offering of the demand prayer , in the first place means, you are discrediting Mother with not being able to know  what is passing in your mind.Further, if you are a devotee yourself , you are discrediting Mother  with  a bankruptcy of Mercifulness. When we are praying with a demand  we exhibit our ignorance , distrust and funkiness from self-surrender. When we are meditating, we are pulling the Formless and Attributes Mother , to be having form and attribute. When we are reciting hymns , we are trying to limit and deform the indescribable  Mother.When we say, we are going to Mother, we are denying Her omnipresence. A true devotee of a Divine Knowledge is only in a whirlpool, what to consider ‘ as ought to be done ‘.

” I only pray to Mother in that stage of helplessness, thus : ” Take my mind to be Thy weakest child. Let my body be Thy temple , consider my any words to be  Thy prayers , consider my walking moment to be  the holy Pradakshinaa प्रदक्षिणा circumscribing around Thee. Consider my any enjoyment  to be an offering to Thee. “

” Sharanaagati ” शरणागती ( Surrender ) and Mother’s Karunaa करूणा  ( Mercifulness showering ) are one – exactly balanced. One thing is the other side of the other. MAI SHARANAAAGATI KARUNAA EKA माई शरणागती करूणा एक  Self-surrender is the bedrock of Mother’s religion. Self-surrender means ” Thy Will, and my joy in seeing that  Thy Will is fulfilled”. Outwardly it is below all merit, but inwardly , the most efficacious remedy. As a matter of fact self surrender is an independent royal way as good as Karma, Gyana, Bhakti or Yoga.  

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

Divine protection for virtuous and innocent

We have practically finished with the training of mind and we broach the subject of still higher nature  – the nature of man.

All best things said and done , man is the production and development of elements that have their limits, exhaustions, reactions and situations of helplessness. man is surely Divine , but never forget, only potentially. Man shows climaxes of virtues temptation-proofness, but there is a limit. On degeneration determined forces getting stronger, the imitation gold begins to show. An artificial effort , a substantial watchful untiring force has been always required to maintain the highest level.

Man may attain superman-ship, but infallibility ?  I doubt. Man is not made up of such elements as know no deterioration and no decay. Today he is in pit of ignorance. Tomorrow he raises himself to the highest point of Divine Knowledge. If an effort is required to rise, an effort is also required not to fall.There is no absolute risenness with an absolute infallibility. There is however a stage , just like that of a dry coconut, entirely separated from its outer shell and touching the shall at no point- a perfect whole without a crack or  speck. That stage is possible for fewest blessed, but don’t confuse matters . At that stage , a  man is neither a man nor even a superman , but a Jivan -Mukta जीवनमुक्त . The man is then no man, not even a superman.He is purely , then disentangled soul, with absolutely no connection and not eve the earthly consciousness of his body , mind, heart, head or soul. Till that stage of a complete transformation is there , the fallibility is there.

And here comes the importance of Mai-ism.It says ,” It is alright , you may goon with the hardest struggles  to train your mind as described before , but that is all laborious. surely do it. You have to do it, but your task will be facilitated to an unimaginably great extent, if from the very start you undertake it, with Guru’s Grace and Guidance and with Mother’s Mercy, at your beck and call.The progress rate will be still greater, if you also develop your loving nature, loving Guru , God  and God’s children.

It is hidden great truth, which Mai-ism relies upon and emboldens it to regard vice and virtue, self control etc. to be secondary and even dispensable, if the Love is developed to a wonderful strength and in the right direction.

Few people understand why in Mai-ism , Love is so much valued and why the first requirement is ” Love all “.

All goodness, happiness and peace of mind results from Love  – Love of all different selves in and with Mother and one’s own self. It is Love that develops  a particular admirable emotion , character and behaviour. Love helps, give, prays, feels grateful, appreciates and returns, give and shares. Love results in trust, faith, cheerfulness, contentment, forbearance . magnanimity, mercy, forgiveness, confidence, honesty , dignity, charity etc.

Love is liking, being attracted to, feeling pleasure in, being ready to sacrifice for, , wishing to be nearer to , burning withe desire of embracing and being embraced by, absorbing and being absorbed in, pulling and being pulled in by intense living. Love has its symptoms : Mahatva महत्व , Mamatva ममत्व  , Sankocha-Rahitva संकोचरहित्व  , Sevaa सेवा , Samaagama समागम  and Samarpana समर्पण  [ Overvaluing, felling of myness, non-difference feeling, service, desire of constant contact and self-surrender ].

Love is levelisation. Love is the root of all virtues and the sacrificing struggle for realisation of unity. Love has its own limitlessness, mysteriousness and miraculousness. Love is strength , fearlessness and regenerativeness. Love is humility, patience , forbearance and endurance. Love is the power of fulfilling and conquering. Love is the power of expansion and transformation . Sublimation of love secures Salvation.

If there are two words which the Founder recommends the most , they are Karunaa करूणा [ mercifulness, pity, forgivefulness and forbearance ]  and Akartritvam अकर्तुत्वम  [ the belief : I am not the doer, I am nothing myself, much less the actor ].

Regarding Karunaa, the Founder’s daily prayer to Mother is ,” I have grown up to be what I am , by the mercifulness of the world and one and all helped me.It is purely only out of Thy Majestic Mercifulness, that I have got Thee as my Mother.Let it therefore be , by Thy Grace, that even though my act of any mercifulness involves me in any distress or misery right unto death, my mercifulness does not waver a whit. ”

Pray to Mother Mai.” I do not want riches, nor pleasures, nor do I ask from Thee, the boon of being exempted from all miseries of so many lives to come. What I want is that the afflictions and the torments of the worldly people be reduced , on their talking to Thy speediest path of Love, Service, Devotion and Surrender.” Say to Mother,”Let me only devoted to Thee, resorting to Thee, and enjoying the happiness of serving Thee and Thy children.”

While Karunaa करूणा and Akartutvam अकर्तुत्वम् are being recommended to the spiritual aspirant, there are points of rebellious disobedience and intellectual dissent. ” What an impracticable advice! ” In the first place don’t associate with bad men. If you are conscious of your vow not to be merciless, your natural instinct places a barrier on your association with bad people. You form your circle of the most virtuous friends. Second thing, although there is rottenness all around us and although we surely stand the chance of being sufferers still on minutest observation , it will be seen that there is something within the heart of worst men and some another thing  within the heart of the most innocent and virtuous man  which both go to help the virtuous defenseless. Have you not found in ordinary life how many man desiring to hurt you gets unnerved and confused because you don’t give him any cause whatever to pick up a quarrel ? He may yet start quarreling, but it requires him to invoke stronger brutality. Have you ever observed that a certain atmosphere established by you  of a certain courteousness by yourself respecting others and showing kindness, make any one who is intent upon polluting that atmosphere , most uneasy ? That invisible Divine influence is much deeper than usually thought . There is a Divine protection for the virtuous and innocent. Although it is not that the protection is full and ever , that there is pretty strong  protection is fact of certainty observed and experienced.

I have been merciful to Thy children, as far as I can ; be therefore also, Thou merciful ” is the Mai-istic attitude.

A devotional bird pair on a tree, was under calamity, above and below. A hawk above and a hunter below with his arrow aimed. How can Mother save ?  a serpent came out from a hole near the hunter and gave the sting. The hunter died  and the discharged arrow killed the hawk. Mother’s ways of protection are unknown to us. People must have eyes and brains. Such wonderful experiences are met with, even in daily life.

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

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

 

No lightness and looseness with Deities and Gurus.

Let us think of the third stage :and please note that as Dwaitism and Adwaitism are not different schools , but the latter is continuation of the former , so here, too,any higher stage is attainable only after the lower stage is gone through, even though for an extremely short period and most progressively. After ‘ not hating and evading ‘ ( first stage  ), ‘ Killing all desires ‘ ( second stage ), comes the third stage : ” Why not ask Mother to kill the demon for you ? You be doing what mother bids you to do , but let Mother kill the demon “. That is the secret of secrets  and remedy of remedies and that is Mai-ism.

Next fourth stage.Don’t entertain inimical feelings even for your foibles. Deal with them gently, but resolutely, successfully and conqueringly.  Beside the laborious way of killing desires though Gnana, there is the further devotional way of love  and sweetness all around  with non-attachment and surrender. When you become inmate of Mother’s Mansion and a child of a Royal palace , you are safe.

In the normal course, without special effort and practice one can come to a high level of character ; but at a higher stage, he requires God , Guru, Divine Knowledge , devotion , religion  etc. for these reasons. So often the turn of circumstances shows, as if the world were seeking out good and virtuous men to be easiest victims of their exploitation. There  are so many miseries  for which a good man is not responsible . After several  sad experiences he concludes, there is something higher than mere acquisition of virtues, strong character and goodness. He sees vast difference between man and man. He has become an inmate interested  with Universe and whole humanity. He studies stages of evolution of men.

The first stage man is happy. If he gets bodily happiness and attaches highest value thereto. that is only avenue of happiness to him.

The second stage man wants  the pleasures of his organs of action and sense in addition to what the first stage man wants.

The third stage man wants intellectual pleasure as well.

The fourth stage man wants the pleasures of heart  and sublime emotions as well.

The fifth stage man wants the pleasures of the highest type of philosophy, spirituality  and religiosity, in which God, Guru, Self, Religion, Universe etc. the major-most elements , have  their highest part and play.

The advance man realises the importance of the training of the mind.He takes it up, and there the street man and the higher man come in. There the distinction of sinlessness and sinfulness, good and evil, truth and falsity,action and inaction, righteousness and wickedness, all get in before him, with their so many different shades and various coloured illuminations.

For the man who is seriously intent upon making a substantial progress , guidance and grace of Guru, Mother’s Mercy and the most intimate and subtle knowledge of spiritual lore become indispensable.  Guru will lead you to Mother. Mother will send you back to the Guru and by repetitions of such alternate swinging , you would be rising higher and higher.

God, Guru and Disciple are practically one . Guru-Shishya relationship is a personal one of love, service, devotion and surrender.Guru in the real sense can not at time more than one. Guru’s Grace is to be understood exactly like the grace marks in an examination. the minimum should always be there , to justify the grace marks being given. Love, faith and one-ness are the main requisites for the best results of the relationship.

The most practical definition of Guru in this age of greatest struggle is this. He is your guru, from whom, you get teachings about approaching Almighty, whose given Mantra you repeat , to whom you fly for spiritual help and Divine consolation and by whose hand placed on your head  you feel blessed. There are no registration offices for , and no documents of , guru- disciple relationship. It is true living in day to day life  of that relationship, that does the work and that is indispensable. The nature and extent of mutual dealings  decide the nature of relationship; not mere words and mere appearances.

Oneness with reference  to which there is the greatest ignorance, light – heartedness or duplicity, even in high-class educated devotional circles, Mai-ism emphasises. One God, one Guru, one Method, one Mantra, one Scriptural  Authority and one Guide – has its own wonderful working force  , which few can realise. There is a living  psychological working  underneath which very few can see, and which is an indispensable requirement for Sadhana. Tulsidas and Meerabai never bowed their heads  to any other incarnations  of the very same God, save and except the one they were worshipping  , although it would be foolishly   ridiculous to suppose  that the sameness was not known to them. A lover of God or Guru says,” I will starve but won’t beg anyone except my own beloved Mother “. A still higher lover is more forceful and he says,” Does not Mother know that I am starving ?  Is She not ashamed  to bring me down to beg of Her ? ” A yet higher lover says, with every cheerfulness ,” Let Her please Herself My love and surrender will not budge an inch.”

You can not be tolerated putting your wedding diamond ring in the box meant for your shoes, shaving materials and pant-clips. This love between a Devotee and a Deity , or between Guru and Shishya  is of an extremely high voltage  and its action and also reaction  is of wonderfully supreme nature. You are sure to repent  if you trifle therewith. Nothing is more punishable in God’s eyes than ‘ Guru-droha ‘ ( Faithlessness or treachery to the Guru ). Some truths are truths for all times. Let us however take  recent instances and experiences.

A Guru had an extremely pet Shishya , staying with him since childhood. The Guru left no occult or divine art or mantra  or science, untaught and nothing of his personal life unfold. The Guru had negative imperfection. The devotional world around , cherished and spread  the belief that their Maharaj lived on milk and fruit only.The consensus became too strong which impelled him to revere and accept  this fanciful , popular idea and the Guru began to take his meals  at midnight unknown to all except the disciple. Said he,” I need not break their faith and love. I am not harming anyone directly. If anyone directly puts me the question, I will never tell a lie.” The popularity increased , leaps and bounds , but the Satan of jealousy  crept his way into the heart of the Shishya. On a suitable huge night festival, the Shishya saw an opportunity  for the Guru’s exposure  and ground-dusting his Guru  in midst of vast crowds. He put an agitating powder  in his food  which excited vomiting and on such vomiting , brought forth all the substance eaten.The Shishya furtively invited the attention of some ; and the talk, with amazement, ridicule and contempt  spread like  a wild-fire. The Guru was stunned and saw through the mischief . Said he cool mindedly to the Shishya , almost weeping , ” My child , what you have done ? If you had only breathed a word to me , I would have left this disciple world to you, as my successor and would have gone away somewhere. Confess immediately. My forgiving is already there. I am not wrathful but broken-hearted. I will be left alone in my old age.  Speak, Oh speak out, earliest in time , so that God’s wrath may not overtake you. Little time is left for me  and for you to pray together  to move our Deity to forgive you “. The Shishya was however overwhelmed  and could not decide all at once how to act.  The greater his Guru pressed the point with feverish haste , the greater was his confusion , obstinacy and petrifaction.  Immediately after an hour , the Shishya had a painful vomit and he suddenly died of heart-failure. The Guru wept immensely beating his breast and forehead  all the way to the ” Smashaan Yaatraa ” स्मशान यात्रा ( funeral procession ). He left the place all at once  and retired in the deepest solitude., in one of the caves in the banks of  the sacred river [ Narmada नर्मदा  ] with a life-long resolution, never to entertain any Shishya  and never to be the Guru of any shishya.

Mankind is usually selfish. Where there is just ordinary merry-making while going crowd saints , men are as loud as hawkers. where something substantial is to be gained  as from true saints  and true Gurus , they do not want competitors and sharers . Spiritual jealousy  religious passion of  monopolisation , preclusion of all others  desirous of approaching  a true Saint or a Guru, and even the displeasure at the idea of one’s own Guru getting more and more popular , are all at least  imaginable things  for the modern man , with no knowledge an depth about  the unknown waters  of the Guru – Shishya , or deity – devotee love relationship.  The greatest of the world’s folly is seen , when it judges a saint’s true worth  by uncontrollable rush of visitors  and heaps of garlands. Be on the safe side. Surely over crowded saint is a high saint, but don’t reject the saintliness that you see in some obscure saint, simply because there is no  astounding paraphernalia  around him. Your decision about a jewel should not  be based on the jewel box.

Every saint is by himself  a spiritual lake  and the healthiness or unhealthiness of the waters  depends on the all told cumulative degree of purity  or impurity  of its residents  and users ; the saint himself remains  an uncontaminable Lotus Leaf. Deity’s , Saint’s  or Guru’s Grace  is like an overflow  in a canal with slopes on both sides , over which dry stones are lying for years, with Love and Service to God , Guru and Saint. Greater the volume of Grace , the greater the height of the deluged slope, stones lying whereon  get wetted  and transformed. Nearer to the bottom a stone on the slope is, the quicker the chance for the stone to be transformed. A still higher relationship is there , when the Shishya surrenders himself to the Guru , remaining in the constant contact , when the Guru is so much moved with the love and service  of the Shishya , he actually sits down  with the chisel  and a hammer, to caret his own image  on the individuality of his Shishya . Rarest cases.

We have practically finished with training of mind  and we broach the subject of still higher nature – the nature of man.

EXTRACT FROM : MAI ISM AUTHOR : MAI SWARUP MAI MARKAND

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

Mai-ism religionises Love and Service

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Two things can’t occupy the same space

The Founder had an abundant practice of self-control in his college career , which he has so strongly recommends , as indispensable, before a man takes to a religion in all seriousness.The first thing he invites attention to , is the clear constant remembrance , which he had viz., that he was neither the body, nor the senses, nor the mind. He was only a side  spectator  of all the different plays that were being exhibited on the stage of his individuality , under the rich maintenance and lurid right  of his own soul.

Regarding his parents brothers , sisters, wife and children, either he was a guest in midst of them or anyone of them  was a guest to him. The Founder’s mother so very often scolded him   for living in the family as a foreigner full of courtesy, kindness and goodness, but , however, with no attachment or depth of intimate relationship. He neither knew nor played any games. Music, poetry, literature, conversation, discussion , philosophy  and religion were the subjects of his pastime. He was extremely intellectually witty and jocular, and it seemed as if he wanted to do nothing else with others , except either to meet for merry-making or to be left to himself.The fun that he would introduce in his talk had very little of worldliness. He was fond of picturing the pettiness and the silliness of human nature. His patent word , for which his father scolded him was ” Kachra Peti ” or ” Kachra Patti ” ( Refuse-box or Refuse ). People would be talking with so much interest about worldly matters . He would be in midst of them but mostly absent-minded. His father would cross-question him to ascertain if he had heard what was passing for an hour or two. With a smile he would say , ” Kachara Patti ” . He meant, ” My brain, I do not want to turn a rubbish-depot for the worldly rubbish” He would rarely see his face in a mirror. When scolded for his shabby appearance , he would quote  Kabir,” What are you looking in the mirror? see therein , whether you are man or monkey ? ” The question as to what he ate before going to school, by the school teacher and friends, was the point of great ridicule in his school days.  Recently in 1943 , he was moving in the procession  of his own son as a bridegroom. Some important officer of a repute , who had also been walking in the procession asked him,” Where have we to go ? ”  He evaded exposure of his ignorance , saying ,” At the bride’s place “. He was bit  nervous , quickly left him and got information from his relative as to the place and the name of the bride etc. He than began to answer and talk over the details. The man smiled and said,” I have watched you getting information “.

All this is mentioned here, not as an eulogy , but to give an instruction to an ambitious true spiritual aspirant, as to the extent to which  he has to keep in his mind  and brain blank, and unburdened’ if at all he wants to try for perfection. Founder says,” Two things can not occupy the same space.”

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 degeneration.

Don’t think even of your good acts and merits. That attachment to the meritorious actions of your will again entangle you. 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.So, leave the question of sins  and merit  and accept only the simplest forms of good actions and bad actions.The Founder sometimes quotes his patent line , which he was repeating at about twenty, near the stony bank counter fort of the river in Poona [Pune], in a Mahadev महादेव मंदीर Temple, on moonlight nights ,” Kahan Le Jau Do Gathadi, Khudaki Meher Kafi Hay ” – कहा ले जाउ दो गठडी , खुदाकी मेहेर काफी है –  ( Where – why – should I carry these two heaviest packets of sin and merits  on my head through the unknown tract between  this world and beyond ? For me the mercy of God is quite enough.) He had reduced the question of sins  and merits to that of bad and good actions  and actions pleasing or displeasing to God , elevating or degrading for society and helping and hurting the persons dealt with.

Naturally enough, the departure from the average fundamental Hindu mentality made so much of his burden lightened and disappear. ” If by chance if your sacred thread is broken, for the word that you speak  and for every step you pace , there is sin. Ant-crushing is sin and burning of germs  while you ignite fire for food is sin “.   So many sins disappeared  from his dictionary.

They have already disappeared for the modern man as well, but in the latter’s case, even the religion itself has disappeared.

You first establish a stage  by the constant thoughtfulness, association and remembrance of things  , when, any bad actions  that proceed from you are only because of  the hankering for the pleasure delivered out of them, or out of definite wickedness. Let that stage be reached , when you do bad actions , only because you have not been able to resist the temptations. This stage means two things. For you to be systematically arranging an automatic series and a continuity of bad actions becomes impossible. The other thing is  , you get hatred for your own self, especially the returns for good actions  are not being thought of as stated before. What then remains , is only your sorrow  and  repentance for bad  actions:   You feel your are dirt in the Mother’s Good Universe ; you are a black sheep; you are a spot on the snow-white  Universe of Mother. Where can any ego remain in the mind, which is full of sorrow for bad actions ?

Don’t work in desultory unsystematic manner. You make a point say, you want to master your wrathfulness. Let there be a definite programme , say, for such and such period ,” I will not simply curb my wrathfulness but invite and create occasions when people would provoke me to wrathfulness “. While you have  fixed your programme , let all other things  even though of much greater importance , have a quite secondary a place and value. Master it and leave it.

This was one of the innumerable instances  of his ‘ wrathlessness practice ‘.He was in the college students quarters. Each room would have two students. Due to his absent-mindedness, he would put his clothes  on the pegs of his companion, who a bit hot. The Founder was thrice warned , but where can the absent-mindedness go ? One day he put his clothes, dhoti, coat, shirt , cap, as soon a she came in the room after a tiresome outing on the companions peg. The latter flew into anger and threw away all his clothes  with a wrathful and forceful insulting fling in to the gutter. The Founder swallowed up the most terrible insult, He told him in the most humiliating tone ,” I am sorry; what can I do ? Even tough I try my best, I can not remember your instruction.” Not a single line  or spake of wrathfulness was there on his face. The companion gradually came down to coolness. As a matter of fact he was shocked to find  no quarreling and no bandying of words ; not even a single word. At the end he said,” Are you bringing those clothes , or should I bring them ? ”  The Founder with cool minded said,”  Let them be there. I have got other spare ones,” said the companion,” Should I ask our servant to bring them and then send to the washer-man ? ”  Founder said,” Don’t worry. Let them lie.” After a pause and a bit of repentance , the companion said,”  On getting them washed, you will of course use it them, is it not ?”  Said the Founder,” Cease to think about that. Let them lie to their lot. Let us order tea. I have brought  a nice packet of biscuits, we shall enjoy “. The companion saw the Founder was resolute  and any further talk regarding the clothes  would be simply humiliating himself. Of course he refused the biscuits. The clothes were removed by the Bhangi. The crowd of all students was after the Founder, enquiring what had happened ; but he kept mum.

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

 

World ( daughter of Mother ) full of miseries.

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

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

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

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

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

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

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

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

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

 Jay Mai Jay Mai Jay Mai

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

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

 

Develop Virtues,Character and human faculties

An ordinary man, without devotion or gnana ज्ञान , but with character, love and sacrifice , is much happier than  and superior to a so called ordinary Bhakta भक्त  or Gnanin ज्ञानी without character. The former has secured at least the world’s sympathy and co-operation from the world itself and has a vast storage of Punyam  पुण्य because of his meritorious actions under the Divine give-and-take arrangement.Remain therefor extremely intent upon enriching your treasury of Spiritual wealth of Punyam पुण्य , utilising and even seeking opportunities of loving and serving Mother’s children.

You are moral, good, rational, harmless etc., that is your first step.It means you are saved from 80 per cent of miseries, that can befall you if you are otherwise. But there are miseries, say, the faithlessness of wife, or sudden death of your only son or the sinking of  a Bank in which your monies are deposited . How to meet such shocks ? There is no other healing remedy, except devotion, saint’s contact or public service.The last thing means , turning your mind from misery-ful worldly subjects. Saint’s contact mostly means self-forgetfulness; whereas devotion means the transferring of heart and head to Divinity itself.

First character, then devotion ( Gauna गौण  )and then Divine knowledge; then, the alternate innumerable layers of  Service , Bhakti and Gyana ज्ञान , till they interpenetrate, and finally, the Parabhakti पराभक्ती ( Supreme Divine Love ), in which character with action, devotion, and Divine knowledge are all in perfect harmony and of the highest order.

We are here , for explaining the Gnana ज्ञान  aspect.Don’t bring in Theologies and philosophies. Be extremely practical. Vedantism वेदान्ती  and Adwaitism  अद्वैती are names intelligible to Hindus alone . What is common to all and of any religion ? It is the annihilation of the mind. This expression is too hard. I would be satisfied with the ” the conquest of mind “. I want mind to give me the nectar-sweetness of devotion. It is enough for me if the mind stands up or sit down, as my finger goes up and down. And that is Sadhana साधना , which we are dealing with here.

That you must have the amplest leisure and strongest energy is the first requirement of any Sadhana साधना . Your occupation with worldliness should be the minimum. Start with an antagonistic contradiction of your mind. Rightly or wrongly, just be the opposite side of mind. Mind says ,” This dish is tasteful “; you say immediately ,” No it is injurious to health “. Your mind talk to you : ” Make your senior officer to retire soon ; you will get his post and you will be happier “. You immediately snub your mind with ,” No , you fool, have you no idea of or concern of my senior’s family ?” Even when mind says true matters , make a practice of your opposite stand . Why do I insist on the opposite stand even when the mind is right ? The mind is an expert cheat. It will carry you by the way along which you will have no objection and it will over topple you in your moment of in-alertness. So let your first practice be  to be able to set your mind at defiance.

The greatest benefit of this mental practice is that the mind is not itself happy and ease-ful enough to be sitting on any pleasure for long, to be enamoured thereof and then to pull you in, towards pleasures , with its deceitful pictures of virtue, truth, goodness, duty, respectability etc. For sometime therefore, be a living enemy of your mind . If mind says ” Let us go in the north ” , you begin to walk in the south and so on , till the mind is finally conquered.

If the mind adjusts your visual angle to think things from your point of view , you begin to see, how matters will start to see in the eyes of your antagonists, others concerned and others unconcerned.

What is the final result ? Nothing takes root, nothing sets in , nothing catches you, nothing entangles you, nothing blindfolds you, nothing sprouts, nothing takes shape, nothing gets firm. Substantially, you are simply shattering whatever come before you  good or bad.

Gradually the vision of temporariness dawns . what is this world ? What are so called good or bad things ? Flashlights of four seconds . the whole world is only  dream like , nothing of the dream exists, when you wake up. You must have suitable instances before you. You have only some purpose to achieve  – to train your mind to be thinking in a particular manner  , to get a certain conviction about certain truths.The world has all the things. Take up only what helps you and reject the rest.

Coming next, after temporariness to truthfulness, if you have the highest definition of truthfulness , there is nothing in the world  except downright cheating. The highest cheat is your own infatuation and the infatuator. Just be an unconcerned witness, as dry and immovable as a rock and go on studying the world-process of cheating.

The Sadhaka says to himself ,” If everything in substance is not what it seems to be on the surface , why not say and believe in general unprecise flinging  and partial-truth- speaking manner that the world is unreal ? And why not go a step further  and say in a disgustful spirit that the world does not exists at all. Is it anything else than only a bit exaggerated  superlative term or expression for ‘Temporariness’ and ‘everchangingness’ and ‘deceptiveness’ ?

Gnanis  ज्ञानी have their ‘Maya’ माया . Devotees have their ‘Leela’ लीला  and worldly people have their ‘Prarabdha’ प्रारब्ध . All three are different words for  one thing alone viz., ,” Unknowable ness of the unknown, nameable and thinkable ‘.

Let us make a definition  convenient to us and for our purpose. Let us say,  ” Whatever is temporary, changing, untruthful, unfruitful, is unreal and non-existent”. A little figurative personification and we come to the well-known ‘Maya’ माया .

Our mind can be trained to think of changefulness and fruitlessness.With changefulness the trust and the faith disappear ; change fulness may sometimes give you a temporary feeling of pleasure, but in absolute weighing, the notion of non-stability results in a disquietude. The pleasure of getting the thing, due to changefulness, has on its reverse side , the painfulness of loosing it. The Sadhaka साधक  sees both sides and does not fall a pray.

Mai-ism duly appreciates  the indispensability of training the mind of Adwaitistic principles and theories but only in the sense explained. However Mai-ism does not agree with the interpretation of unreality to mean, non-existence .Unrealism in the sense of non-existence, or a delusion, can be accepted only in a figurative or exaggerated sense.Otherwise the whole working of the world will be topsy-turvy.  I would venture to state that the unrealism of the Adwaitist is also a temporary accepted mind-belief , for passing through a particular stage. After realism to unrealism, there is again returned to realism. When we reach a stage of a realisation of the highest truth, viz. that every thing is Mother, if Mother exists , everything has also its existence . What is non-existence or unreal is the distinction and difference. Ishwara-Srishti ईश्वर सृष्टी   ( God’s creation ) is real. Jeeva-Srishti जीव सृष्टी  ( soul’s creation ) is unreal. The most blessed one who, after passing through  the temporarily accepted unrealism, reaches the stage of ” Everything is Mother ” again return to the belief of Realism.

EXTRACT : MAI-ISM AUTHOR : MAI SWARUP MAI MARKAND

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

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First Mother’s Mercy and Guru’s Grace.

‘Shanti’ and ‘Sukha’ – tranquility and happiness – everyone wants them. These are spiritual qualities.Man’s inner soul revolts, against man being turned into machines. These two attainments are indispensable for the spiritual hunger of man. In spite of all atheism and materialism, man is unable to cease to be divine , in his finalmost reality.Why is it that even the most wicked and worst persons are liked to be called righteous and good , just and kind ? Why ? Why are people so very anxious to cover up all their badness and falsehoods , trickeries and hypocrisies ? Why that nature – inner nature – for being called benevolent, philanthropic and living one’s life  for world’s welfare ? Go to any part of the world , of any language , any civilisation; test either the smallest child , or the most tyrannical tyrant ; there , there , is the proof of the ‘Divinity of Man’.

Peace can proceed in two ways only, by the satisfaction of the desires or their annihilation. If by the time your ten desires are fulfilled , twenty new desires fill their place , with yet higher forcefulness, where is the hope ? Unless you turn your steps towards the self-denying path, your demand for peace and happiness is only modestly worded but it is in reality a demand for world’s conquest.

‘Shanti’ or tranquility proceeds from ‘Naishkarmya’ or ‘in-action’; and ‘Sukha’ or happiness proceeds from ‘Tyaga’ or relinquishment. First have the rationalistic, unclouded , unambiguous, crystal-clear understanding about god, Guru, Religion and Religiosity.Then begin the Sadhana of harmonising all the different tunes within yourself, by actual practice , be they only of simplest nature and of the smallest type . Let every worldly activity be only as an inevitable exception to your standing orders  of ‘Maximum observance of Inaction’. You will see the preliminary peacefulness dawning over your Soul, in your mind and heart . after fairly good harmonisation, you will be able to form a conception, an image , or a reflection in your mind.

Get mother’s Mercy and Guru’s Grace and fire on. Be wisest in selecting your environments , company and associations. Undertake constant watchfulness over your heart and mind, thoughts , emotions and actions.  Never be discouraged.Every failure is only a preparation for a future success. Say ‘I lose nothing on trying ‘. Say ‘Let me have a satisfaction of failing ‘. When there is fortunately an atom of success, say,’ I have to exert a bit more  and let me have at least once a nominal success.’ When that smallest success is there , say,’Why should I not be successful in every case , if I have been successful in one at least ‘ and so on. Say,” Why, while so many others have succeeded, I should not succeed in every case” ? With renewed energy and renewed hope , proceed on, till you have attained a fairly high perfection.

There is no technicality about Religion and Religiosity. Every man that is born is entitled to it, and knows about it.

You are dying for wealth, for woman or man and for pleasure. You have become living ghosts, for their sake. You just try for these spiritual possessions , you will similarly get them now and here. As a matter of fact in the real;m of religion, the demand is the least, if not none; and you will get the Lord or mother, for practically no price whatever. Mother is only waiting to be shouted for, or mere called.

Two Divine Truths must be constantly before your mind :

(A) Unlike worldly efforts, nothing done here is  without its permanent benefit, in spite of seeming failure; because you are busy with bettering your instruments  which are ever with you, to be more efficient , not only for the whole life, but for lives after lives, if you believe in rebirths.

(B) There should be absolutely no feeling of drooping, on seeing the contrast of the mountain of work  to be done to reach the end and your ant’s working capacity. An ant or an elephant , the mightiest army or deserted individual, one and all, are under the kindliest care and observation of Mother and She gives the most handsome return for an ant’s or elephant’s exertion. You have to pass between two opposites. You feel the  task is impossible, on the one hand; on the other you can not succeed unless you have a faith , that you are sure to achieve it. You are drooping at the idea of your inability, and you must have the strength of will, to say that nothing is great for you. The consciousness about your weakness does not permit you to exert yourself , at your maximum possible best. Unless you have that conviction you can’t succeed.

It is here that the faith of God and Guru comes in.You say to yourself,”An impossible thing is impossible so long as I have to do it. ” As soon as you believe ” Mother will do the work for me ” and that your part therein is only the determination, devotional intensity, single mindedness, and ‘Do or die-exertion’ the task becomes easy, provided you have faith in your Guru and in God about His mercifulness and His wonderful powers.

Some persons are so mentally constituted , that if a single thing worth nothing is lost and if they are searching for the same they can’t turn their mind to any other thing, till the lost thing is found.Its worth is absolutely no consideration. The peculiar nature is the indicator of the faculty required  for ‘Sadhana’ or vision or realisation of Godliness. ” DEHAM PATAYAMI KARYAM SADHAYAMI – देहं पतयामी कार्यं साधयामी ”  (  I achieve my object or I throw away my body ).

After the preliminary Sadhana of religious requirements described in this chapter , the Superior Sadhana leading to ‘Vairagyam’ has to be undertaken.This Sadhana is the practice of developing the mind to see in everything 1] temporariness 2]untruthfulness 3]changingness 4] fruitlessness etc.These are the most indispensable factors , in our vision and understanding of the world to make any real headway to go still higher. The perfection in all virtues and the best usual human faculties and capacities, does not bring you to the end of your Sadhana , even if don’t want to go higher than doing your best, to have the maximum happiness and minimum misery. Although the said maximum minimum is the most practical and universally acknowledged  general goal of human life , the higher you climb, the higher and higher requirements press themselves on you as indispensable and inevitable.

You reach the highest apex of devotion ( Gauna Bhakti ). So long as that has not ripened itself to PARABHAKTI  पराभक्ती with Gnana ज्ञान  achievement , the culmination point of Divine Love is not reached and the highest bliss is not experienced. Till that final stage is attained, you remain constantly weeping and laughing, and begging and thanksgiving. Where is the end ?

Here the Gnaninज्ञानी , the Vedantin वेदान्ती come in and say ,” Crush your mind to pieces. Annihilate it altogether. It is this hopeless mind that shows you heaven and hell, and gives you happiness and misery. “. Follow the teaching and train your mind to the point of annihilation of the mind.

Developing your virtues , character and your usual human faculties and living harmoniously and harmlessly with all in the world is the first great thing. It is not that Bhakti or Gnana are not higher things . But without feet and belly and hands what is the worth of your life  with only a sweet heart and sound head ? You can feel most nobly; you can think most ingeniously ; but in practical  life you are a big cipher. What is use ? Hence strict abidance  to the order of development is most useful, hence the importance of ” Love and Service to All ” is the highest, especially in this age of reversed ways and values.

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

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

 

Man obeying divine laws happy.

Mother has made man perfectly happy, provided he obeys Divine Laws and leads a good life, becomes happier and happier as he goes nearer Mother. Our obedience pleases Mother and She blesses us with greater and greater happiness as reward.In course of time our experience shows us that pleasure does not satisfy us, we get craving more and more and we soon get tired.It makes us soft and weak and often our health also suffers. We come to the conclusion that we can get maximum happiness out of this life , only by doing what is right and avoiding what is wrong.In due course  we get a conviction that there is no action as happiness bringing as doing good to others, with Love and Service.

We often find in this world , that due reward and punishment are not dealt out to all persons in this life , where we often find the good suffer and the wicked prosper. The answer to that is , there is a future life , and this life that we live is not simply to end with our death. This life is a serious and responsible thing, not to be trifled with, as our fancies drives us.

We are bound to avoid all bad actions and thoughts.We can not always stop bad thoughts coming to us , but we can at least be displeased with them and try to banish them and refuse to yield to them. Regarding what is good or bad, and right or wrong, in the preliminary stages , it is enough if one obeys inner voice of Mother, which people call ‘ Conscience ‘.

Even the highest man have to actually pass through a period of practice.Don’t hope getting anything free without exerting hard and going through a regular practice. And even that simple practice has under Mai-ism, an importance of a Sadhana.

Although , by one’s own efforts in the routine life  by frequent references on his charts as to his doings during the day and going to bed with a prayer, a creditable mastery is attained, which is on a much higher plane than that of an average man , the constant alertness and subtle understanding and its working remains at all times necessary, except for the periods he is merged in devotion.On the higher plane , after there is a mastery over the usual vices and virtues, there is the further possibility of a slip, because of strong temptations and ungovernable passions. The nature of these temptations and passions , at least generally as also in one’s own particular case, should be very precisely studied.

It should not  upset one on being told , that even temptations are Mother sent and for making stronger and better, if you are a staunch devotee and have surrendered yourself in Her charge . Such temptations and even passions have their particular purpose to serve , in the matter of preparing the Mother’s favorite to be better and better , stronger and stronger.

Provided you have handed over yourself to Mother , these temptations are also  a part of the programme set up by Mother , to mature Her pets.For mother’s surrendered She manages temptations . She gives the strength. She gives the failure. She gives the success and pulls Her pets up.There is nothing to be disheartened . Only mind the proviso viz., if you surrender.

It is quite a fallacious idea that if you go the end of worst experiences, you automatically, by a reaction become better. It is a satanic idea and a theory of demand head plunged in badness. I go deeper and deeper in a river , there is absolutely no guarantee of my being not drowned.The fact of facts is , you may not be drowned, only if higher power saves you. The proviso works. Once you have lost your own balance, discrimination, control and upward going force, what is more clear than that some other force alone can save you ? It may be any, your God or Guru, or your merit ( Punyam ) or your invisible better Prarabdha , or Universal Love etc.

You have to exert. You have to awaken your latent powers. You have to pass through ordeals. You have to undertake your Sadhana.

One great point however  of Mother’s Mercy is the Divine psychic law. Every time you succeed in overcoming a temptation , or in controlling your passion, you get many times much more stronger  to withstand the next temptation of many times much greater intensity. That is the way Mother trains you up by making you pass through harder and harder experiences , provided , She has taken you up on Her list of pets and surrendered.

Even man has his powers  and what Mother desires of him is that he does not misuse them to the selfishness of himself and detriment of others. He has his usual powers of his body and higher powers of mind. ‘Manas – मानस  ‘ thinks or knows. ‘ Chitta  – चित्त  ‘ likes or dislikes.Buddhi बुध्दी ‘ discriminates or decides and ‘ Ahankaar अहंकार  ‘ controls the whole function with his pure or impure and strong or weak idea of his ‘ I and mine ‘.

A man’s intellect is his power of knowing and thinking.  A man’s will is his power to deliberately wish or not wish certain things .Thus intellect is Manas मानस  and Will means both Chitta चित्त  and Buddhi बुध्दी .

Man has to keep a constant watch over how his mind works, how he likes and dislikes  and all other emotions work. He has to turn his senses away from existing objects, he has to switch off his intellect and mind from bad things and thoughts to think of something good or better; and the last thing for him is to change his environments – if one can –  and to have a physical control over his body and its movements. It should be never forgotten that your checkmating action should be very prompt and the psychic law should be  always before your mind , namely, that ones you give way, the vice, or passion or temptation , is sure to invade you on the next occasion with much more multiplied strength.

The best thing is to spend your maximum hours with God , Guru and good persons. the secret of self-improvement is ” Contact with people in better society, better environment and better atmosphere “. If you have the Guru – Shishya relationship with a worthy Guru, that problem is mainly solved.

 

Take as a unit the dealing-region of yourself  with your God, guru, wife , life-long friend and so on. Each relationship is a unit.Take further a complex unit of yourself with your father’s family, your own family , your relations, your society of friends, your professional brothers, your caste-people, your community people, your locality people, your co-disciples and your co-workers in common cause. There is a great wonderful course, that each unit exerts on an individual. The self-preservation instinct is at work. None wants to be thrown out, abandoned and cast to the winds. A man may not care for being moral and virtuous, or for being a religious, but he wants a fullest sympathy of the society and of the immediately surrounding people  around. Just study a few cases, of vast changes in different families coming over to reside in a big cosmopolitan city. Customs , habits, prejudices, manners, purdah-importance , jealousy, outlook-narrowness, husband-superiority, stinginess, quarrelsomeness, callousness, bluntness, ruffian-ism, in the heart within – everything change so wonderfully and in no time. The inner pinch of self-interest  and self-preservation and the desire of gaining  a higher and higher footing is there at full work.

Let therefore the wisest man be extremely careful about his selection of his simple units and complex units. Man can not live without some association of some human beings. Group formations and group isolation are only manifestations of human nature.

Take a complex unit . After all the additions and subtraction, that particular units has its positive attributes, say one unit has goodness, morality, virtue and religiousness; another unit has badness, immorality, vice  and irreligiousness. Each group unit exerts a certain  influence  over every individual of a group and tries to pull and conquer the same to be nearer and nearer the central attribute. Everyone likes to be in intimate touch with others of the same ways. Everyone feels at home, ridden of all constraints in one’s own group alone . Everyone gets extremely uneasy  and constrained in a foreign environment , and everyone tries to be more or less like the group to which one belongs. Good individuals placed in bad units , have most helplessly to bad for self-defense . Everyone’s most natural desire to go higher and higher in rank in one’s society, gives an acceleration. If a man is in a good society  he wants to stand high with goodness; if in a bad one with badness. He wants to win a general applause. No force is as massive as mass force. If turned to religion, it may bring back universal religiosity in a few decades. This most wonderfully  working force must be before the minds of religious reformers.

EXTRACT : MAI-ISM AUTHOR : MAI SWARUP MAI MARKAND

MAI NIWAS, SARASWATI ROAD END, SANTACRUZ WEST 400054 INDIA

Render solid service and immense sacrifice

While coming to the formulisation so very necessary at the advanced stage, there are many interesting recipes by different religions, different saints and different devotees.

Kabir’s simplest formula is ” Pray to God and feed the poor “. Saint Tulsidas gave his formula of ” Consider another’s wealth as dust and another’s wife as mother “. Mai-ism says ,” Raise mountains of service to others and deluge rivers of love to others and be always watchful about collecting the treasure of merits  or assets and creating the least demerits and liabilities. “

The important recipes which a Mai-ist would do better to have  before his are these :

(A) Religiosity  has as its four foundation basic corners – Satya , Shaucha , Tapas and Dana – truthfulness, purity of thought word and deed , self-mortification and mercifulness. Self mortification has its simplest form in the Mai-istic virtue  of Service ; and Mercifulness is only another word for Love.

(B) Manu advises : Ahimsa, Satya, Brahmacharya and Indriya-nigraha. ( Harmlessness, truthfulness, non-stealing, celibacy  and sense control )

(C) The more general and less technical and most common things to be constantly dealt with, in case of almost every man, of what have been so very popularly  called the six enemies ruling every man  internally. These are Kama,Krodha, Lobha, Mata, Moha and Matsar. Kama ( काम ) or the desire is the inner urge which makes us indulge in thoughts and imaginations of certain pleasures , usually denied. Krodha ( क्रोध ) or the anger is the hot and strong feeling against somebody or something who or which comes in the way of our fulfilment of our desires, which displeases us and makes us attack, injure or destroy the disliked circumstances objects or persons. Lobha ( लोभ )or avarice is a passionate desire for possession of things , which we can not possess in usual course  , without going out of the righteous and just way of things, which prompts us to be unfair, which disturbs our mind and discontent and makes us dead  to the delicate feelings in the matter of consideration for the happiness of others. Mada ( मद ) or pride is extremely exaggerated notion of ourselves, which results in contempt  and ill-treatment for , and to, others inferior to us. Moha ( मोह ) or infatuation is the climax condition of a certain desire which makes you lose all your sense of judgement and action, and bodily and mental control. Matsar ( मत्सर)  or jealousy is the bitterness of heart experienced on seeing others happier , better off and possessed of certain qualities or advantages more than you, which you desirous of possessing.

(D) The qualifications of the highest importance to them that have actually dedicated their life to the spiritual development are , the six helpers of success : Shama शम  , Dama दम , Uparati उपरती , Titiksha तितिक्षा , Shradha श्रध्दा and Samadhana समाधान – Quiescence, Control, Relishlessness, Endurance , Faith and Contentment.

The most important recipes for the common man for daily practice and constant watchfulness are ( A ) to ( C).

Religiosity is not only an intellectual assent to a certain set of beliefs and opinions of the external observance  of certain practices , labelled as religious.  It is determined effort  to live once life in a different way  with different ways of thinking and a different definition of progress and a different goal.

Religiosity must be measured in terms of denying ourselves, controlling ourselves in midst of temptations , tribulations and the natural desires to run towards the objects and actions of our sensual desires, and of our being useful to others  around as well. Such people as are extremely reluctant to bear any wear and tear, on account of and for any other things, are treated with indifference , antipathy and obstructions , by all around them , especially by the  irreligious men. The more irreligious and self-seeking the society around you becomes, the higher is the price to be paid by a truly religious person for being permitted to progress in his different ways. That is the true situation in the newly – developed circumstances. YOU want self-improvement and facilities for a different type of achievement , whereas the world around you  wants the maximum benefit  from you. Love , service and sacrifice , therefore, come in demand , even though you may not recognise them  as final requirement of religiosity, just by way of gagging by the mouths of irreligious obstructions around you, and securing their greatest non-interference and sympathy.In a practical sense, truely religious people are foreigners in the country of worldliness, and can have a smooth running of their life  with required facilities, only on rendering solid service and immense sacrifice  for the natural residents of a country foreign to them.

First of all,  let there be  a true picture before your eyes of what true religiosity is. No haziness. No indefiniteness. Follow and catch the truth. See for yourself, what is merely a shadow  and what is the substance. That itself is the basic foundation of true religiosity.  First , from your full conception , your picture and your wish to be identified with it. Thereafter follow the ways of approaching the picture. the nearer you go you like it and love it; and more and more indifferent and relish-less you become , about all other things around you. The more you love the more you loose yourself. The greater the loosing of yourself, the greater the extinction of all struggles, worries, anxieties and useless activities, resulting in the experience of unprecedentedpeace and happiness.

No haphazardness. No doing something somehow , in some manner in some moment. No half-heartedness.  No living with one foot on land and another in water, except to the extent you are pulled in , and are unable to hold your own.No wrong notion of attaining true religiosity , which costs you nothing physically, mentally or financially. No exaggerated misbelief of Grace-showers without real deservedness. No dependence on, and expectation of , religious institutes and preachers around you , to keep everything ready for you. No dream of someone exerting for you and your getting the fruits.

Religious irreligiousness  is much worse and more dangerous that open irreligiousness.

Make a simple chart of these recipes. Cast your eye on any window of Mai-Niwas, and you read the casting ‘MAI’. Similarly enter your room and your eyes must fall on a picture of your God, Guru and your chart, which latter you may change as you advance.

Even if you do such a simple thing , as, repeating a prayer, while you go to bed and leave your bed, that will bring a marvelous

change , in less than six months. Let the prayer be in your natural language.   Repeat this : –

(1) Oh Mother, enable me to live my life  with sincerity, purity, austerity and charity.( Stop at each of the four words, to enable you to form a picture of what each word means).

(2) Oh Mother, let me not utter a word of falsehood.Let me not harm anyone.Let me not covet anyone’s wealth or possessions.Let me not have any sexual agitation. Let me not drifted away  by my body-senses or mind to do anything which does not please Thee.

(3) Oh Mother, emancipate me from the enslavement of these six enemies over me that have taken full possession of my life – wrathfulness, pride, greed, infatuation, envy and desire.

(4) Oh Mother, teach me to be contented with my lot. Let my relishfulness for the pleasure of the world , gradually dry away. Let me have full faith in Thy protection and help; enable me to bear my burden  with every endurance.

Not only such a prayer elevating, but whether you feel pleasure and continue your prayers or feel disgusted and stop ( except when you rise higher ), is in itself an indication and a proof where you stand.

Just turn your eyes around you, like a practical  man. Have not observed, how much every man is anxious to have a companion in however small an undertaking  he enters ? Do we not require some one to remind us in hundreds of matters ? A true wife or husband  , a true friend and the true Guru are the most precious possessions in life.

A wise man voluntarily establishes over himself the control fear of someone interested in his welfare , with love for him and greater experiences and capacities.  If you have no companion, all your ambitions rise at some unexpected moment and soon have their natural fall, after giving you some temporarily imaginary joyfulness.

EXTRACT FROM : MAI-ISM

AUTHOR : MAI SWARUP MAI MARKAND r001-072

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

 

Differentiation between common man and religious man

Well then, first prostate to your God and Guru. First have the meditation of your deity and Guru whoever it be  and invite blessings. Don’t create a bad feeling around you, but make out a list of divine, demoniacal and intermediary persons, as you move amongst your relations , friends , acquaintances and strangers in the world. Just as you don’t go to plague-stricken areas especially during delicate hours of night , so also make it a point to have as little to do with unsuited people as possible.With all persons except them that you select out as divine , let your relations be formal, happy, smooth, jolly, harmless or obliging  as you meet a co-passenger in  a train.

Those select persons are your kith and kins on the spiritual plane. You shall have to meet them so often and have dealings with them. Even though in the worldly relations you may be quite remote , you will be brought together at some Guru’s , God’s or Saint’s place , or sometimes through correspondence etc.

So, the Founder introduces you to your God, Guru, Geeta and your gallants and gloves ( your real kith and kins ) and the globe.The life you live on your own restricted globe with your gallants and gloves, is your spiritual or religious life.

Let us then have some idea  as to how a religious man and an irreligious man live, or seen to live, how are the temperaments of both formed. As a matter of fact, this should be the first natural question of any spiritual aspirant who wants to make a spiritual progress. This world is so much of full contradictions  and hypocrisies, that is  hard to distinguish one type from another.

The man, by nature, with no spiritual culture, is crafty, busy with laying snares for others, deceiving them and having his self and self serving as the be-all and end-all. The religious man is simple-hearted. He evades all approach to and by evil, and in whatever he does , he first thinks whether his actions will be pleasing or dis-pleasing to God  and his conscience . In matter of worldly gains , he keeps own self always in the background.

The man by nature, never likes to be troubled or to be checkmated in his liberties to go his own way; he does not like to be defeated or subjugated to any control or to be obediently serving any other being. Any yet wants mastery overall others around him.The religious man considers every trouble in the pursuance of his religious course  to be  a definite gain which makes him more hardy. He does not dis-like to be under a restraint and feels pleasure in serving others . He loves to be disciplined and humble.

The ordinary man has his eye always on whatever benefits him the most; whereas the religious man has a consideration about the maximum benefit to many and all.The common man runs after the fame where as the religious man does not crave for name and fame.The usual man is trying to cover his faults and to look much higher than what he naturally is. The religious man feels no shame in being known as he is, and feels at times relieved on making his confessions with compensations to the aggrieved. The usual man loves ease, comfort and pleasure, wishes all his desires  to be immediately fulfilled  and looses his balance as soon as anything contrary to his wishes takes place. The religious man weighs all things in the scale pans of eternity and is, all the while cool and quiet, being sure that he is depositing his merits in a never-failing Bank. The ordinary man is always for secrets , privacy, exclusiveness and for getting. The religious man keeps all his cards open, feels oneness with so many and gets pleasure on giving and sharing his joys with others.

The common man is , all the while, looking to his body and sense and their pleasure. The religious man has his concern with soul and improvement of his mind and character. The worldly man wants to do nothing without a multiplied return. The religious man is just the reverse of the nature. He does not go under the obligation of others and consider services rendered to others as his duty to his fellowmen or to the children of his God, or to the very same soul of his in other bodies.

The religious man has a greater sympathy towards virtue,innocence and Godliness; the other man towards pleasure , intellect  and power. The one loves justice and truth, the other loves conquest and holding his own. The usual man is always complaining of his wants and dis-comforts  and is always dis-contented. The religious man cheerfully and contentedly, with hopefulness in better days to come, and with renunciation to the will of God , passes his life unagitatingly and smoothly.

The common man needs news and thrills day-to-day. The religious man loves constancy . The usual man turns everything he can lay hands upon  to his own advantage , disputes and quarrels.The other man tries ti bring about a reconciliation, accepts defeat or retires. The common man revolts against Divine Will and Wisdom. The other man obeys and submits thereto.

The above is rambling description. They alone are truly religious under Mai-ism who do or do not live as both ways narrated. Just find out your place , in view of each and every line written here.

As we go on advancing, we have to come to certain thumb-rules and formulae. It is not possible for a man to be every time fundamentally thinking every case that offers itself for forming a decision. In so many cases he has no time to think. At the same time man can’t go on experimenting all his life and inviting failures  with deplorable waste of time. He therefore, once for all, decides, that in such and such case , he would immediately act in a particular manner. It is in this that makes a man to have certain beliefs and principles based on his own experience and study of things around him, to save his time, mental labor and trouble. Let a particular situation arise, he acts in a particular manner automatically, without weighing all pros and cons . There arise a need for ready-made prescriptions , when the demand for decisions  becomes pressing.

To recapitulate , for instance, in case of Mai-ists, their first formula is Love, Service, Devotion and Self-Surrender ; and the next one referring to their progress , that of gratefulness, greatness, goodness, givingness, godliness and goingness. Goingness is the same ting as merging into Mother. After a long period of godliness as its culmination point , comes the goingness. On the usual plane , it means the submergence  of all diversities into the One Unity, wiping out all distinctions  and differences and going away from the magnetic field  of worldliness and having no desire remaining to be fulfilled , or no action remaining to be done.It is ceasing to have a separate existence , or on the highest plane, it means Emancipation or Salvation. Please note under Mai-ism, Emancipation or Salvation does not mean the extinction of the individuality of the Soul, but the perfection of the soul to the highest stage of enjoying universal conscientiousness and existence. Individuality after Individualism is gone. Just like the well-known stage of living after death. Please note the extreme subtle point of belief.Mai-ism does not believe in unreality of the world, except only in a figurative sense , nor in the annihilation of one’s soul on salvation. Mergence in Mother is not becoming nothing, but being same as Mother.The drop does not evaporate and lose its existence, but has all the attributes of the Ganges with which it unifies. 

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

First secure Mother and Guru. Then go to world.

Till 1940, Mother had preserved me from the poisonous contact with the world. How can I convey to you my feelings of wonderfulness and gratefulness to Mother, for having kept me enwrapped up in the end of Her garment just touching Her heart ? To protect me against the bitter blasts of the cold and heat of the worldly winds.

Will you believe I am shedding tears when I am writing now ?At any rate you can not have the mental state which I am passing through.They are tears of my ungratefulness and joy on eye-opening.I wished my eyes were never opened at all to the trickiness and wickedness of the world.What I have ultimately gained by losing my ‘ child-like state ‘ ? I bless the age when anyone can cheat me and triumph over me , when I can be nothing like a hard nut to  any one of the world to be dealt with any way and even swallowed up. Why ? My heart chokes to speak out : Why ? My Mother in that stage of helplessness never left me away. I had my arms round Her neck and yet as if I was likely to slip, Mother was impatiently pressing me  and holding with Her strong hands on my back. The moments when my small little whole self was not stuck up and riveted with Her portion between neck and the waist, were few. As I grew up and became too heavy, I was taught moving ; but yet such moments were only few  and counted as when Her eyes were not at all the while after me  and at my back when I annoyingly said first to myself and, then to Mother, ” I am no longer a baby, no longer a child , I am a boy can’t you see ? I can take care of myself. I can think out my problem myself. I can make my own way ahead. I know how to make my progress; why should you be entanglement in my way, following me where ever I go ? “

On a fine evening, full of ecstasy, why a motor was carrying the Founder, most cautiously along the fringe of a deep valley, at the dusk,with a fragment of fear as the night was approaching, the Founder was making an oblation of his tears to his dearest Mother in the valley, with these words : ” गोद बिठा जब, मूल न जाना , जाना , तब नही गोद बठाना , माई कुपुत निभाना –  छोड चरण कहा जाना “

When I was being made to sit in the lap of Thee, Oh, my Mother, I had no knowledge and idea of my blessedness. When , now, when I have an idea and craving, I am now not permitted by Thee to sit in Thy lap “. ” Mother Thy ways are mysteriously unfathomable. Let Thy will be done. I only prostate to thee and pray ” . ” Somehow because of Thy own majestic Mercifulness, tolerate Thy wicked son “.

” As unto this wide world, I went forth.  There gained ample worldly wisdom Lost sweet innocence , and Thy Kingdom  . And my place on Thy lap, as a wicked son. Oh Accept me as I am, Blessed one ” Jay Mai Jay Mai Jay Mai.

Today hundreds sing these lines, translated by late Bro. A.S. Mundkur with other Founder’s psalms. Let the tears shed in that valley carry their fruits  all over the world. I do see, though most faintly, Mother’s motive. She is passing me through boisterous  boyhood and mischief-ful manhood, to make me more and more beloved  and better and better innocent and Mother-absorbed baby. The repeated and alternate process of dipping an impure gold tablet in corrosive chemicals and velvet pieces, till it becomes full twenty-four carats gold.

It is at the end of your travel and travail, that you know how very gracious Mother had been to you, while you were cross with Her for keeping you simple enough to be cheated by the world. At the end alone you realise, that was to make you pass successfully through and turn you to be proof to any and every calamitous situation that can possible arise. To carry you to the stage where you can challenge the world saying ,” So long as I have Mother’s Mercy and Guru’s Grace with me , come what the world can crush me with. “

Well then, equip yourself with Mother’s Mercy and Guru’s Grace both, through Love Service Devotion and Unconditional Cheerful Self Surrender , and begin fighting your enemy, one after another and make your headway towards the  Kingdom and Capital of Mai. Is that difficult ?  No.    Is that easy ? No.    It is difficult or easy as Mother wishes that thing to be for you. Mother reveals Herself to such beloved ones of Hers  as have their eyes opened by Her  with the celestial ointment of  Divine Knowledge , on their fixing their minds on the lotus Feet of Mother.

Proceed slowly, but steadily, most cool-mindedly. It is no a day’s work. The greatest advantage with its uniqueness is that every step you gain is a permanent achievement. Start from the very alpha , even if you are at the age of sixty. Go rung by rung over the ladder. So that you don’t slip. Wait and stop if you are feeling nervous and giddy. Even recede a few steps  if need be.  Let not your goal be  out of your sight  any moment of your life. Know it, sooner or later, with your maintenance of happiest relations with God and Guru, the Kingdom is bound to be yours.

A pass-ability even with grace marks , should be acquired in what is expressed as  gratefulness, greatness, goodness and givingness, before a man is really fit for the further two stages of godliness and goingness.  These are the six G – s of Mai-ism. By giving is meant not the mechanical parting with money as that a poor man can not do , but giving a higher return than an average man.

The man who has passed these four stages  has good relations with all round him. People hear fewest complaints and rumors about him. He has no peevishness. He is not put out as soon as there is some opposition. He has the same respect for the others and others’ opinions which he expects for himself, he has the same consideration for their conveniences  and comforts. If some one is wrong with him, he says,” Days will pass and we shall again be friends “. He has trained himself to look at any question, placing himself in the position of the person dealt with. He is able to see things not only as himself, not only as his opponent, but also as all concerned  and all unconcerned. He is able to charitably view any situations from all sides and all angles. his greatness of intellect and outlook is not without goodness. His superior intellect does not make him a selfish master over others. He is not the exploiter of the less intellectual or the less experienced. He is not petty minded. He does not identify himself with his wife and children alone. He has the soft corner for every one of the humanity.

He never takes advantage of someone’s helplessness. He thinks it is meanness to profit by the helplessness of others. He does not distrust others, unless he has substantial grounds to distrust. He does not see bad motives.He does not believe in inherent badness of others , even when he is actually experiencing it and even suffering.He thinks very likely he is in the wrong, when he is thinking evil about others. He tolerates people hurting him, rather than he be troubling others. He takes every precaution to see that he does not take any good man to be  a bad man , does not matter if he has to suffer as a result of his blunder of taking a bad man to be a good man.

Mai-ism draws a sharp distinction between religion and religiosity. Religiosity is the state of being and doing what religion asks you to be and to do.  It is the burningness and coolingness of the Sun and moon. take a high standard of understanding and outlook. To you your Rama and Krishna or Shiva may be gods. Your Vedas and Geeta may be God’s words and revelation. But what are they to the non-Hindu world ? On the other hand, you live the life of duty like Shri Rama, live the life of non-attachment in the midst of all the temptations like Shri Krishna , live the life of complete renunciation like Shri Shiva . Even if you are living in midst of people whose very language you don’t know your language , you will see in their eyes  a love and reverence for you and a desire to intimate you. Religion without religiosity is a corpse. Your living should preach your religion and not your scriptures and loud lectures. Preachers must be witnesses and living models and neither lawyers nor professors.

Mai-ism is extremely practical.Its long and perhaps even tedious instruction should not cause any disappointment. Once Mother’s Mercy and Guru’s Grace are secured and retained, Mai-ism tells you, most assuredly, you are sure to pass. How many years you are required to be under the coaching is a matter of your capacities and exertions and studiousness.

Once let it be firmly established that a man deaf and a dumb, a man lame and blind, a man with no education and no schooling , can be religious under Mai-ism.Religion is to be seen in the life you live and not in words you speak or right or in some particular  external ritualistic actions or observances that people call as religious.

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

 

Religious progress is never lost

Coming to the subject of the individual self-improvement, don’t have the royalty of having the highest man as your Guru. Such Gurus will have hundreds of disciples like you. You can’t have the benefit of individual attention. He must be a dullard who requires the highest London-degree-teacher for studying primer. What comes in his way is his swollen-headed egoism. Your Guru need not be perfect.You will never get one , nor will such one will accept you in the real sense of word. It is enough if he is spiritually superior  to you and has your spiritual and temporal welfare at his heart, if you find that you can confide in him regarding your defects , weaknesses and secrets.

Let the mischievous notion of ” No Guru and No Authority ” go. Our life moves with faith. You continue under your home-roof while the rainy storms are there, because you have the faith that the Engineer has built it strong enough. You have never seen the Engineer nor gone to study his wall-beam and roof calculations. You take food prepared by your mother, because you have the faith she will never poison you. You take medicine from a doctor  because you have a faith the doctor would not commit the blunder. You fly in aeroplane  because you have faith in pilot. You can’t move an inch without taking so many things as granted, with faith. What is this newly imported nonsense of  “I don’t believe things I have not seen” ? You pass your life in the belief that your name is so and so, you identify yourself with that name. Is that of your own independent making ? 

You may qualify your faith if you like. It should not be a blind faith or a credulous faith or irrational faith. You must be free to change your Guru when you find you are in the wrong, but you can’t proceed without your faith. Service , faith and love are important factors.

With ample leisure, with an unoccupied brain, with the vital energy of celibacy ( to the extent possible if you are married and to the full extent otherwise ), start on.Never think how much remain to be done. There is no end. Always keep in mind how you have progressed, to keep yourself cheerful.Every step that you rise makes you better man more fitted to claim and command happiness, not only for one life , but for lives and lives. A permanent and perpetual gain till you gain salvation. Although the path is long enough, it is this providential arrangement which keeps courage , patience and perseverance.A single step climbed or a single atom acquired in the religious progress is never lost.

Why so much cry against Guru-acceptance ? No doubt, there may some few cases of the confidence being being betrayed, but the main reason is absence of humility, over-estimate of one’s self and greatest reluctance to pay the price in terms of love and service , devotion and surrender to Guru. When you associate with others, you have the pleasure of being worshipped  if  others are inferior to you. On the other hand, you have to be worshippers and therefor the superiority Guru pinches you. People lose their common sense  when they enter the realm of religion. One of the Founder’s intimate acquaintances, a high-class Government Officer , once told him, ” I hate the very idea of seeing Gurus garlanded. It is cruel murdering the principle equality. My head turns at the idea, a disciple should garland a Guru.”. Once that friend talked over to the Founder, on returning from a place of his long tour of several official visits . The in-charges of some places garlanded this hater of Guru-garlanding. He said to his friend,” There are very few men of my staff who know what is gratefulness. Such few alone  garlanded me during my tour and did their duty. Other people I hate. They never once thought where they would have been but for my raising them  from pay to pay and post to post. Should they not even do such a simple nominal  thing as garlanding their bread-giver when he goes to them for an official visit ?”

Is it not your experience in this experience in this world that a multi-millionaire sets right all wrongs with money, his own incapacities , vices, weakness etc ?  As a multi-millionaire can do any thing with spiritual wealth, so the devotees with the spiritual wealth attained on practising devotion can do anything in the spiritual world.

Nothing is so powerful as the repetition of the sacred name of your deity, be it Mother, Rama, Krishna, Shiva, Shakti, Surya, Ganesh or Allah or Christ, whoever he be , getting the Mantra from your Guru. Fire on day and night, whenever and wherever you find leisure.One hour daily for about six months will assure you, there is an appreciable change in your outlook. Here much depends on the intrinsic value of your Guru, to put it in simplest language , the intensity of love between the Guru  and the worshipped and the love between the Guru and the Shishya and the intrinsic worth of the Guru and the disciple.

Founder quotes an interesting instance. There was a Madrasi devotee  whom the Founder met in a train. He was repeating Shodashakshari Mantra. He had decided to finish one lakh( 100,000)  repetitions. His one lakh repetitions finished on Belgaum station. Founder also got in to the second class where that Madrasi devotee was the only passenger. Founder was in English dress and Madrasi with sacred ashes  smeared all over his body. The devotee got suddenly an idea that the foretelling of his own Guru viz. that he  will meet a great devotee on his finishing one lakh, was perhaps to be true in meeting this new man, the Founder. He tried to enter in religious conversation with the Founder , but the Founder curtly replied  like an irreligious man who had no soft corner for religion itself.

On the next halting station, the devotee got down and changed his compartment. on the further stopping station, a man with a decent Rumal turban in coat and pant, collar and neck-tie , entered Founder’s compartment  and sat by Founder’s side. Founder looked in his face and astonishingly asked him,” Please excuse me . I think I have seen you somewhere.” The man smiled and prostrated to him while saying,” Yes, on the Belgaum station”. Founder saw he was the same man and before he completely prostrated , lifted him up and embraced him most fervently. Said that man with a smile ,” Bhaktaraj, Now at least you will talk with me heart to heart. i am no longer that fanatic orthodox Brahmin you thought me to be “. The Founder attaches small value to the ceremonial part. He thought of giving  the devotee an additional experience and pleasure. He began to sing the very Shodashakshari Mantra in Khamacha tune. The gentleman got the proof. Both enjoyed spiritual ecstasy.

The point here to be emphasised, is that there is an inviolable connection between the completion of a certain numbers of japams ( mantra repetitions ), if done with devotion and single-mindedly , and some happening which immediately assures you about the efficiency of the Mantra repetition.If there is no result, take it, there is something wrong with you; continue till you have convincing proof.

When you reach this stage , you have a current account in an international Bank. You can move in any part of the world , with only a cheque book, taking care to see that you do not overdraw  and you go on depositing.

Many think they have achieved the goal, on getting a good practice of Mantra repetitions. as a matter of fact this is only securing an equipage , for further journey. The aspirant has simply secured the Mother’s Armour and Guru’s Shield . The fight he has yet to be launched in. He has to fight a hard fight on the one hand and keep himself fully invigorated with Deity’s devotion and Guru’s service, on the other. 

Jay Mai Jay Mai Jay Mai

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

 

 

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Progress in religion means diminution of selfishness.

The highest emphasis that the Founder has to lay upon is ” Nothing can be achieved or attained, unless you die for it.” Prefer being worn out, to being rusted. Even a failure or a defeat is more glorious than the lukewarm deadness and inactivity, expecting others to do what you can do or expected to do. The Founder is not pessimist or a fatalist. He is extremely optimistic and a believer of Mother’s Grace which can overturn the whole working of the world. Here too, there is a difference of belief and a reminding is necessary. God or Guru will help you. Without their Grace you can not move an inch, but it is you who have to lay brick over brick to construct your sheltering place.

Further the Founder is for steady and slow progress in quite a rationalistic way, just as you master any art and any science. He asks,” What sort of people  and of what stuff are we, if in order to be approaching  a high soul, who has mastered his mind , we need a fool’s impossible  and impracticable stories?” Mai-ism is rationalisation of religion and religionisation of rationalism.

All humbug in the name of ” Choo mantar ” should go. There is no higher supernatural power than one that can be attained  by repetition of pure and simple name  of ‘ JAY MAI ‘ day and night, while living the life of love, service, devotion and unconditional cheerful self-surrender.

He is doing for even a little, rather than doing nothing on one hand; and just reversely for doing nothing, rather than doing anything insincerely. He prefers a little religion to ‘no religion’ and irreligion to ‘sham religion ‘.

He gives greater importance to the inter-dealing between man and man, than man and God, “Be first a man, than, a brother, and thereafter alone a religious man.” He gives much greater importance to the formation of character than the versatility in sacred lore and Divine knowledge. He takes your practical life and living to be the deciding factor, as to the rung of the spiritual ladder on which you stand.

He recommends practice and practice of the smallest things under the guidance and Grace of the Guru and Mother’s Mercy. He quotes so many practical instances of himself wherein he has been a failure to do a certain most mechanical thing for which he has no practice.

 He is not for tomtomming the greatness of Vedas and Geeta or studying the various formulas by heart, he is for original impartial thinking in religion.

There are certain truths which are required to be hammered on the minds of genuine religious aspirants. You have the nail, you are putting it in the wall-hole, but you are not hammering it in. The nail must go deep, so much deep, that one cannot take it out. That action is absent. Hammering, practice, repetition, repetition after repetition, till mastery is attend, that is the thing which is hopelessly absent these days.

Why is it absent? Because Guru – Shishya relationship is gone and people have a rotten belief of ‘Choo – mantar’. All that rottenness must go. You got a Mahatma with some two plantains and three oranges. You expect that you are going there and making the offerings of things will give a Goa lottery. This mischief must go. It is there, because people do not want to approach God or Guru or Religion, unless they are materially benefited and that too, to an unimaginable degree. Most of them go for material benefits only.

More than these, are to be blamed the Gurus, the Saints, the Mahatmas. They never disillusion them. The very notion and popular notion of ‘religion ‘needs a change. Let Mai-ists begin with the simple definitions, “religion means selflessness “, “Progress in religion means diminution of selfishness.

There are many religious personages who simply live on the superstition of people and exploitation of their credulity, hopes and fears. Mai-ism condemns nothing so much as rumors of untrue mysticism, the devil of ‘Choo – Mantar’. Someone approached Founder and said,” I hear Mother is taking food with you actually sitting by your side, especially on Fridays after midnight. Is that true? “The Founder scoldingly said, “Are you a fool? Do you think Mother has no other business to do? I have actually seen Mother so often. To that extent people are right. She loves me. She would as far as possible never displease me setting aside my demand. She will do anything for me. But this talking of dining together is again the evil of the devilish ‘Choo-Mantar’ mentality of people.

The belief in happenings entirely out of proportion with reason is harmful in so many ways. First thing is it makes you indolent and indifferent. Second thing is it makes you less grateful. Third thing is,  a failure creates destructive reaction.  Fourth thing is, your ideal as also the evolutionary progress gets stuck up in materialistic mud. To explain this: When an incurable disease or a dangerous illness case is undertaken. Founder has seen even doctors themselves entirely out of proportion regarding the time required to cure. There was a doctor of good repute who was suffering from an alternate day fever, for years together. He came to Founder. In spite of his repeated telling about the said human blunder, he expressed his surprise because he had a fever after he left the Founder. He was then asked to keep a chart. He was cured within nine weeks.

There is a human tendency which values everything with reference to its cost price. If the cost-price is nothing, because people have no standard of weighing prices which are not in terms of rupees, people expect things to take place at the snip of fingers; they feel nothing like gratefulness; they get habitual to think most mechanically, that things must take place on doing certain things.

Religious path is only one-foot wide between a valley on one side and a steep hillock on the other with huge loose stones.Now, about the valley and the loose-stone hillock emergency experienced in my life . If we do not show the greatness of God and mercifulness of Mother , the world goes on degenerating at the most surprising speed. I though to myself, let us be stooping to meet half-way. Once or twice let people have the experience of Mother’s Mercy at the smallest approach and the faintest prayer. For some time it appeared as if that was right way to pull the world  from the materialistic infatuation . I put honey over the bread for the sick child, but the child liked away the honey and left the bread untouched. I have failed in this experiment , but any way, Sahara desert earth has been moistened with rains which have not gone in vain.

The world’s largest blunder is here. If water is to be pumped out from a well 60 feet deep and each stroke raise the water  by one foot, people make the blunder of considering all previous workers  that bring water to 59 feet as hopeless ones.The last man touches the pump and with one stroke , water falls out. People called the last man hero. During the time period between the two incarnate saints, there are so many saints of comparatively smaller capacities, but it is their work mainly that help the future saint to do his work the best.

It is not a small thing, people with absolutely no idea of God , Guru or Religion , get a conviction that there is some higher power, which can rule the destiny of the world and which on propitiation can help one out of  his calamities. Let them go to the Guru, only when they are under calamity and let them disappear as soon as it is over. A time will come when people will have sense enough to see,” We are always in some hardship or another; why not then have a continued relationship with Mother ? “

Remove all your muddle about religion and Guru. Under Mai-ism there should be no haziness and religion is a pure and simple thing , a science of Divine laws , more perfect, systematic , regular and effective and disciplinary than the medical science. Let there be no cloudiness – let it be a clear-cut notion . Religion is a science of mental cure and removing the soul disease, soul-weakness, soul-impurity. It is more than enough if you have  one-tenth of serenity and preparedness and honesty of purpose, that you have with a doctor when you fell ill, while you approach religion or your Guru.

Applying the smallest test, where an average man of today is in the realm of religiosity. Only yesterday a child about 5 or 6 years old came to me early morning and told me, ” Babaji, see, I have these four rupees, may I place them before Mother ?” A hot blast passed in my brain. ” How religious and charitable the parents of a child must have been.”. I was thinking whether I should accept the gift of the child , without informing the parent.The child was told,” You come with your papa and mommy “. The child said so very sweetly,” Daddy gives me the money like this to play, I can do anything and I like to give it to Mother. I am going to Mother and putting these four rupees there “. I was so very joyfully surprised  at such inborn religiosity of a charitable disposition. The child went there. I did not accompany. He place the four rupees and removed the silver Paduka worth rupees 30 . He had seen the Paduka previous night.  The modern child of an extremely fertile brain, found out a scheme in the night and came up as soon as it got up.

EXTRACT FROM THE BOOK MAI-ISM

AUTHOR : MAI SWARUP MAI MARKAND

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

World, nation , individual – none happy without religion and religiosity

Religion has to be as constitutionally tackled as any modern movement, and with no haphazard ways of financing and defraying expenses and no extremities of recklessness on either side.  The first thing  I would like to introduce is a licence to preach religion with a view to stop all underhand mischief and exploitation. Let there be a religious congregation with all the well-known saints therein who are interested in raising the general public trend of morality and religiosity by constitutional methods.Let there be a Divine College as well, where all religions are taught and examinations held. So much mischief in the name of religion, through playing upon superstitions and mysticism will disappear. Such rumors as that a certain saint rises five feet above ground in air or that a serpent  spreads its hood  when another saint goes to sleep, or that a necklace in the neck of a saint being given as a present by  Lord Shiva constantly revolves, will be one and all dealt with, and each saint concerned with the rumor will be respectfully asked , how much in the rumor is truth. If they deny, such denials will be broadcasted to remove people’s  superstitious follies or tricks of exploitation, or they will be put to tests by such congregations, as will be blow up, if found to be humbugs.

Let there be  also a religious family heads’ assembly and a commoner’s council, all consisting of truly religious people  interested in spreading morality, religiosity and a better relationship of man to man. The whole essence of all my exertions in religious life  and preaching, has at the  end, brought me to  a conclusion that religious preachers in the modern age have simply waisted their life to fill up a certain site with waters to form a beautiful lake , whereas others have desired to have a dry rocky foundation for a massive building  for a pleasure house, on the very site. After all exertions are over, we have found that very fundamental beliefs  and opinions and decisions  and judgments  have been different and even contradictory. What a hopeless wastefulness of life it is , to be consuming one’s everything over them that have been holding just the contrary beliefs.

Welcome every family head to express his religious and social views in open declarations, and help each one, to take up one’s place in the class where and his family would be  in natural waters  with men, environments and atmosphere suitable for all ambitions , experiences and progress. Let there be  a clear-cut arrangement of each in matter of his either following or leaving a particular , definite organization of certain principles , beliefs and customs. No dabbling thereafter.

Let all saints and saintly  persons and religious minded interested eminent persons , once sit together, putting all their heads together, with their best mettle , to chalk out some to save Religion. It is high time to make some such beginning of an institute, with a permanent standing interest of a fully constitutional organisation, with the all year around running activity , with the exclusive specific aim and object of ameliorating and preserving morality and religion  , maintaining  the culture and caliber and general standard . One such a beginning is made , in however poorly in a way, it is sure to do its work most efficaciously after sometime.

Please note one extremely subtle point. This sort of work, none can begin except saints. Here the best worldly householder can do very little. They can only help saints , but the initiative can be taken by saints alone , who has risen above self-interest , under no infatuations of personal attachments and universal-minded, especially as it is an upstream task, against the natural mass flow and because it requires for its success god’s Grace , obtained by living a life of Love, service , devotion and Self-surrender . We require ministry of saints , an assembly of family heads and a council of individuals , with volunteers of both sexes to work methodically and constitutionally. 

Summarising the whole religious situation, this book has been written with a view to give all impartial information about Mai-movement is. What are the tenets of Mai-ism, what beliefs the Founder has been holding, what he has to suggest , how far his experience has approached and mastered the absolute Truth, how has he  worked and tried to increase the religiosity of the world etc.

In the first place the Founder is strongly of the opinion, that the world, any nation , community, family or an individual, can not be happy without religion or to put in Founder’s words, without religiosity. Of course the word religion has to be very widely interpreted in a much wider sense than what we have till now. It should not mean any individual religion, nor should even the belief  in God be indispensable qualification of  a religious man. It should be enough if he loves and serves mankind with a universal mind. The belief of God’s existence may dawn later. A belief by itself is nothing unless it prompts and controls you to be acting best with your brothers and sisters, or rather Mother’s children.Exemption from the belief of the existence is only a compromise and a concession. That there is an invisible world , a life after death, the providential arrangement of invisible helpers and help etc., that there is the finalmost Beneficent Divine Mother who helps guide sand saves Her devotees – is the personal experience of the Founder which he has narrated. It is an experience which has come down to us since  the world began, actually to so many blessed fews, who have tried with that conviction to set the world aright. They have well neigh succeeded. The process of regeneration and degeneration of the world is constantly at work, just as any house since the time it is constructed , gets dirty from time to time  and has to be cleared by efficient well wishing philanthropic workers. 

The Founder wants to make the first exterior  form of  a religion, to be as simple as can to be acceptable by any beginner, so that, to start with,everyone has an admission at some one stage or another, and is not left to be groping in the dark. Subtleties may follow, as the aspirant shows his worth and  solid progress, like the primary education , whether you have an aptitude for study or not , whether you are dull or bright , whether you have mechanical, artistic or scientific training  , you must have been admitted into some school. It does not matter if the work in the primary class is simply eating sugar pills and gradually learning the  counting of their number. Lower the depth from which you begin cement filling, surer is your foundation, and safer is your construction thereon. 

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

 

 

Come what may. Don’t leave Mother’s Lotus Feet.

I come back to the oldest of old truths. Your benefit is to be measured in terms of your oneness with your Guru , the intensity of your oneness, the intensity of your self-surrender, love, service and devotion to your Guru. The period of your contact ; the repetition of your Sadhana and time given for settlement and maturity. What Guru gives that much alone the Shishya gets.  As many Rupees annas and pies the Shishya get. The rest is all delusion and consolation; the crucial-most truth for the modern world that hates the very idea of Guru.

My hearts throbs to declare . ” All my labours on them that were not impregnated with the candid and ardent spirit and felling of a Shishya towards Guru are lost.”

A mother asked her son to fetch water from a pipe. The boy goes with a vessel and shouts , ” Mother I don’t get water. ” Mother looks. He has held vessel above the pipe. Mother shouts,” You can’t get even a drop unless you hold your vessel below the pipe. The son holds the vessel below the pipe. Again he shouts, ” Mother I don’t get water. ” Mother looks. He has not held it exactly below the spray. Mother shouts, ” You can’t get it unless you are holding your vessel in the very same straight line.” The son holds it in a straight line. Says he,” Mother, I don’t get water.” Mother shouts ,” don’t hold your vessel inverted.”

The Founder says,Don’t expect a single drop, unless in the first place , you have a conviction , you are lower than the Guru. Your juggleries of sweet words , little small nominal services, your cheating with two oranges and three plantains , won’t do.”

Secondly you be in his straight line. Don’t expect pipe to shift its mouth to be line with your vessel.Thirdly if you are already full of perversion , all teachings turn poisonous  like the milk to a serpent.If you turn perverted later, one variety of which is treacherousness to the Guru himself , even then you can’t continue  to carry a single drop.

Every one can’t be perfect from the first day.One has however a way out., ” I will be wicked to the whole world but  not to my Guru.”I will be thinking and practising all impurities, but not during the moments I am in presence of my Guru. ” This much accepted and observed , put the whims-hurt machine into vigorous action, till the smallest atom of  a charge become tremendously huge charge.

Guru-Droha , treachery to the Guru, is the highest religious crime.The Guru teaches his disciples and allows him to learn everything and then the fellow turns to break and becomes a different man altogether , as if he had never has met his Guru. Their perverted mentality is this. They think they have an as good right to God or deity, and Guru is only an intermediary  nuisance, just like a peon of an officer. He is simply to be kelp pleased with four-anna-piece. ” Once we are admitted in , we know how to kick the Guru. ” Such people think themselves within their minds  to be much greater than the Guru.  Such people have no idea of the Divine working.  They rely too much on their intellect, and think they have the last card   in their sleeve , of shedding two tears before God  and Guru with a few word  of repentance.

Persons believe that , once they have agreed to do a little something of a prayer or worship, not a single misery should befall them, as if Mother has enslaved Herself  to them for a few crumbs of prayers. They rush on their Guru , get wrathful. Abandon all relations with God and Guru forgetting all life long benefits . When they again gets kicks and slaps they return to God and Guru.

Only few days back, one person came to the Founder, after a long disconnection.He most seriously said,” I was determined not to come to Mother and to you but I finally decided. Let Mother be a Kumata ( wicked mother ) , but I should not be a Kuputra ( wicked son ).Of course he was seriously hurt in financial prospects and had a painful setback. But he would never bring in his former huge uplifts through Mother’s Grace , or his unfitness, unfavorable circumstances , worldly enmity or Prarabdha etc.This is highest height of  a perversion which the Founder had never dreamt during his whole life.  Just the reverse of what we have learnt from centuries, taught by Shri Sankaracharya  .” So many sons have become wicked  but no mother has yet ever become wicked. ” Please note, I am not talking of some villagers  or uneducated or penniless people . My experience has been drawn from the society of the highest middle-class and highest education.

My labours are amply rewarded if I am leaving one lesson after me viz., the indispensability of a Guru ( be he whomever you select and change him whenever you decide ), and the strict disciplinary observance of the Guru-Shishya relationship. If you can’t be true , good, just and faithful to one person out of millions around you , whom you select , where is there even a phantom of hopefulness for the results  of  a solid Sadhana ? By Sadhana, I mean the smallest effort for the achievement  of the smallest thing about one’s religious progress.

For spiritual progress, a time does arrive  when you have to say goodbye to the world . We may or may not leave homes . One Mai-istic formula is Bhagjana, Bhulajana, Milajana and Mitjana ( run away, forget, live  with Guru , wipe out individuality).

Create maximum leisure by reducing your outer wants and activities. Minimize your responsibilities and conserve your energies.Keep yourself in a company of a superman, for as many moments of your every day as you can. See that your desire do not pull you out from your hidden obscure corner shelter. Try to control yourself as much as you can. When you can’t silently suffer , but don’t seek remedy which would in turn bring up a forest of more formidable evils. Utilize the first opportunity of running away   from the temptation  again to your safe corner. Set all worldly considerations aside  making their value a cipher , if thereby you escape a pitfall of your slipping in to the mouth of devilishness. Be prepared to be called a coward , a rough man, a rustic, an idiot or even a mad or a bad man , a vicious man, a faithless man  or even an ungrateful man. People’s good opinion or applause about you is nothing in contrast to your own moral degradation.

In life there are there are many calamities and trying situations.When one has to weigh the worldly benefits  and considerations against one’s spiritual elevation, or debasement , one must invariably decide in favor of spiritual elevation , foregoing all the worldly calculations and future prospects.

Come what may. Don’t leave Mother’s Lotus Feet.You have a right to the Mother’s Feet and Lap. It is enough that you have tried your best not to be pulled out, and that you have again returned. You area again welcome to the safe corner of purity and rest and peace. Run back at the earliest opportunity.Your right living become so interwoven in your life , that  whenever you make  a departure, you are filled with unique uneasiness and confusion. You must be so guile-lessness-stamped in your face that even the dullest man of the world  would detect you out and force you to be driven back to your corner with a little suffering. Develop your mind to be so sensitive  that you yourself can’t remain composed, till you have vomited out your wrong actions, intentions, sins, faults and follies.

I assure you from my personal experience . If you are a devotee, Mother saves you with only a slight reproach and a warning and a little loss. She changes the minds of people . How rarest thing it is to meet a man who make confessions with repentance and resolution  not to repeat the folly ? Mother helps you in such cases most miraculously. It is the Divine arrangement that saints are harassed by the world , even on false accusations  to make them more and more unattached to the world , and to be pulled toward the God.

Nip in the bud, a vicious thought, wish or action.Let the improvement of others be now , only a side activity of your life. Let that infatuation of duty go. A general high sense of duty must be uniform  and of the same intensity and not restricted to wife and children only. Every man has his duty towards God , himself, Universe , parents, brothers and sisters  and neighbors and posterity as well.  Wife and children themselves , although fully mature and discrete , never think about the indispensability by your care and protection, as much as you are dancing about under the name of duty. You have to play your inevitable part alone , with the least attachment.

Every man who has worked hard and gone out of righteousness has  a feeling of disgust  at the end  when he finds and discovers the real mentalities of them  whom he looks upon as helpless dependents and dying without him and as ready for very sacrifice for him, when he sees things incompatible with his life long exertions and expectations.

Your living as a householder or a relinquisher of the family life is a matter of much less importance  than the reality about how you live  every moment of your life . You have to pay off your debts. As soon as you are nearing the mark automatically, all the circumstances of life will  change, to create a position suited to your new requirements. 

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

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

 

No compulsion for religious observances in Mai-ism

Late Bro. A.S. Mundkur who has translated ” Founder’s Psalms ” had become a Mai-ist in an extremely interestingly way. The Founder and Mr. Mundkur were together for only an official duty, for five days.The Founder had gone to scrutinize his ‘award’ of acquired lands . They stayed in adjoining blocks the Nipani Travellers’ bungalow. One Friday night Mr. M entered F’s room and expressed  his greatest surprise on finding him sitting before Mai’s picture in worship. ” What do I see ! Do you believe in Religion after so much learning and free thinking and contact with up-to-date things.? I hate religion.The greatest humbug that has worked horrors on the world.” F was equally staggered at such a contempt.Both were pulled into a serious discussion . M let loose his contempt in never stopping mail trains about weakness and abuse points of Hinduism.He won’t stop to hear  a counter reply. After he had finished , Founder cool-mindedly told him,”  You are right in whatever imputations you have made  but let me have my say. Is there any God or not ? ” “Yes, but not…. “.  ” Do you think for smooth running of the world, there must be some law ? ” ” Surely but not  such a foolish…. ” ” Suppose you are the legislator, what would you have laid down ?”” Nothing, nothing,  absolutely nothing, only live without hurting others , with Love . Help others as best as you can with Service. Remember your Creator, who has created such a happy , beautiful and man-serving world and live always cheerfully , taking life as it comes “.

The F asked ,” If the religion means  this ? ” M got wrathfully wild : ” Don’t try to pull me. I am not a child. I am fifty-two my friend . I have studied all religions  and have had long discussions with Swamis, Moulvis and Reverends “. F smiled to bring M’s wrathfulness down. But supposing some religion means what you say “.  ” I know there is none “.  ” Suppose such new religion comes forth ! ”  In a respectful but convinced manner, he began to leave the room saying with the highest emphasis, ‘ Impossible ‘ . F told him he had to go that night to Belgaum to conduct a worship. M was too generous  and offered his car for a distance over 30 miles and back. He smiled and taunted F with a pleasant vengeance . ” Please excuse me. I am impersonally telling you. That is my religion, to save your immense travelling trouble by giving you my car. “. He could not contain and repeated ” That is my religion “. Not going to temple but sparing one’s car for carrying a cooly fallen from scaffold in front of you to the hospital. ” F smiled, ” If you don’t mind, will you please have a glance at this book of mine . ” He accepted it and the Founder thanked him.

The F returned the next morning. As he entered the compound , forgetting his position  as a collector , he came running and shouting , ” JAY MAI JAY MARKAND MAI ” and opened the motor-door like a brother.  Founder was surprised.  ” What has happened to you ?  ” Said Mr. M , ” Conversion in a night ‘ Universal ‘ !! No bitterness of individual religions !! Religion itself to mean Love and Service !! What what what do you so boldly say !! Even if  a man does not believe  in the very existence of God, you call such a man Religious if he lives the life of Love and Service !! Has any religion said so in such a explicit bold terms  ? Founder said with highest joy , ” It is not this humble creature  who can dare say that.It is Jay Mai that has shown  condescension to the suffering world , out of Her mercifulness for Her children, in this new age. “

Founder says ,” Let the patient in his last days eat whatever he likes. If he take these six Mother pills he will be saved.” Founder in the most deplorable condition of religion  and religiosity takes the attitude of an examiner, who asks, ” Which chapter do you know best ? Which questions  can you best answer ?  You give me the questions  I may examine you with, and answer them  with your very text books  before you. I don’t want to lock up my University and Colleges . Tomorrow most brilliant scholars will come forth, if these survive “. 

There should be no startling consternation, at a large number of sub – religions. India with so many sub-religions , each one strictly followed by its followers , would be many times much superior to India with an idealistic, hazy, indefinite, chaotic, one Major Religion in Name, neither in belief, nor in action, nor in life .

I do appreciate the practical hardship and difficulty. A man may think one way today and his view may change tommorow. The wisest foresight is to define your religion as broadly as you can.Don’t be retreating step after step with the world’s slaps.  It is not merely a defeat but a source and cause of contempt and of mutual hatred  between the blinder and the bound.

Mai-ism brings down six thousand six hundred and sixty six things to six things only. Six things are also reduced to three trios’ (1) Humanity, Love and Service (2) Mother, Devotion and Self-surrender and (3) God, Guru and Disciple. Take up any trio and fire on. Mother speed you. No handicaps of what to dine, when to bath , whom not to touch, which temple, which river, which pilgrimage place, whom to marry, which priest, etc., etc.

Founder says, “ For all matters , ask your Mother yourself, when in fully serious and devotional mood. Consult your Guru if have any and chalk out your line of action, in which you don’t infringe your  selected principles , with Love and Service , Devotion and Self-surrender; I have nothing else to lay down as a compulsory measure. ” 

 

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

Glorify Mother. Help Her to keep children happy.

Propitiate God as Mother, Mother of all,with love, service, devotion and self-surrender. Let things come and go, as mother desires. Be busy with whatever religion you have , revere it, follow it, preach it, make necessary sacrifice for it. Act exactly in the manner all spiritually wiser than you do; observe it.  Don’t raise a discordant note. Fight, flatter, do whatever the world requires you to do, but only as hireling. In your heart of hearts , although your routine religion is anything, let your true religion be  the simplest and the shortest , safest and smallest, speediest and surest Mai-ism. If you want religion of a one word , it is that of Sharanagati ( Self-surrender ).

Mai-ism maintains the full integrity of Hinduism as any other religion. Mai-ism only adds , one further requirement viz., when higher issues of universal welfare are under consideration, the individual aspect of each religion must take a secondary place  in requirements of the all-embracing and all’s welfare aspiring religion of the Universal Mother

Mai-ism proposes to give the free-est latitude to all in social living, so long as the fundamental Divine Laws are not infringed.One must be extremely alert and watchful, about the ground on which one stands and the nature of material he handles. His valour lies in doing his best to confirm and strengthen the ground and in making the handled material, very tactfully better. Neither contempt nor compulsion, nor resentment, nor dead routine can help. Constructiveness and not condemnation can alone take us out of the whirl.

Wise man have to accommodate themselves to the times to survive the overwhelming dashful violent waves , knocking down and smashing the shorelines. Sometimes a little promptitude  in granting a lenient view save situations. It is better to be a less religious  than to be entirely irreligious. If a certain sacred fire which has been for centuries kept alive  with sandalwood only, gets famished and faded because no sandalwood offering come forth, should that sacred fire be not maintained  by permitting less costly and burning materials ?  Should it be allowed to cool down to ashes ? No. Keep the fire alive. It will again see the original glorious day of Sandal-wood burning. These are crucial and critical moments. Better to give in a little than loose all. If the religious charm is retained , though weak, better time s of original strength are sure to return.

We are again in the line with the point of original aim and object of this composition. The final facts are that The Founder resides at Mother’s Lotus Feet, confined within the four walls of his Mai-Niwas on Saraswati Road in Santa Cruz , Bombay except when he goes to Ahmedabad or any other outside place. He is a huge correspondent and believes in teaching religiosity, through correspondence and personal discussion of the smallest details of life and living. People go to him for spiritual understanding and he deals with inquirers in sittings lasting sometimes for  five or six hours at a stretch , preferably 10 p.m. to 2 a.m. If none turns up, he would be praying and communing with Mother for these hours. His personal routine has been reduced to minimum.He would be found praying or preaching or writing letters or hearing the distresses of people  and giving them instructions  as to the ways of removal of miseries

Although in the finality of things , he believes man’s highest exertion does not result in anything substantial compared to what Mother’s Grace can do , he dis-likes the parasitic mentality and is extremely emphatic on the point  of self-reliance , self-help and self-exertion. Says Founder, granting that you honestly believe you are capable of doing nothing, remain grateful, be busy with Mother’s Glorification. Be helping mother to keep Her Universe  and children – folk happy, honest , virtuous, God-fearing and God-loving.

These are these things that are expected of you, if you honestly believe  that you can do nothing. One thing is : Be absorbed in Her  and constantly meditating on Her. If that can’t be done, second thing is , be at least be busy with activities connected with Her. If that too can’t be done , be at least dedicating some kind of service , even though it be mechanical, either of your physical body, your mental faculties or your financial favorable position. If that can’t be done , be atleast glorifying Her name  and expressing your gratefulness to  Her. This much on the side of action and activity. On the side of your thinking  be humility itself. When you have to exert, you escape by saying, ” Who am I to do ? What at the bast can I do ? ” You put all your burden on Mother. When it comes to the realisation, you say, ” I did it ” and claim the full ownership of the fruits, without dedicating even a smallest fraction thereof, neither the credit of action nor the ownership of the fruit to Mother. Mentally renounce the very idea of your authorship or actorship or ownership. Don’t continue the contact, not even the memory thereof

Let these three ideas be fully developed : (1) I am doer of nothing. (2) Nothing belongs to me (3) I am capable of doing nothing.

Mother is prepared for any compromise, but we are hopelessly out and out bankrupt in every way. Not even the mental expression of gratitude .That is most despicable.

Founder says, ” This ‘ neither here nor there ‘ class of half baked shards  of earthen pots is most tiresome, troublesome to deal with; and that the average modern Hindu is ; he is neither a Westerner nor an Easterner.He is neither an theist nor a theist. He is neither fully fledged Gyani nor an all-renouncing devotee. He is neither worldly nor an world-renounced. He is what he likes to be , as suit him best to serve his own self. He is crude obnoxious mixture of everything He has a love for material enjoyments  as a Westerner. When the question of exerting therefore comes up, he is an Easterner and says, ” We shall eat less but let us earn with ease and live God-dedication living “.

I so anxiously wish , readers may understand my heart. It is not that I am feeling joy in belittling the present age . Just the reverse of it. I feel for the average modern men. They are ten percent what they make themselves to be . I am not faddist of religion. Religion is for man, more than that men are for religion. The ultimate aim of religion is to make man better and happier. Nor am I worrying about getting  a world of flatterers and courtiers around my MOTHER.  I am all the while raising clarion call to all of them , whom mother has gifted powers to do their little best to take up the necessary measures to unable this world of ours , being reinstalled , on lines that lead it to be better and happier. 

Extract from the book : Mai-ism . Author : Mai Swarup Mai Markand  MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST, MUMBAI 400054 INDIA

Characteristics of popular religion

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A universal call alone can have a universal response.

The six tenets of Mai-ism are :-

1) God is more merciful when approached as Mother;

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

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

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

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

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

Mai-ist’s devotional ideal :

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

BASIC BELIEFS OF A MAI-IST ARE : – 

(1) Unity of all religions.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(9) Merging in Mother.

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

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

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

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

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

 

 

Swami Vivekananda’s mind regarding Mother.

So many religious thinkers have used the word ‘ Mother ‘ but the conceptions are different and unfortunately few have made their conception about ‘ Mother ‘ clear. In as much as I am directly concerned with ‘ Motherhood ‘, I can not keep haziness about ‘ Mother ‘. One who lives his life with Love, service, Devotion and Self Surrender is a Mai-ist. I am extremely overcautious against the creeping in of the old degeneration of this Mai-conception. Mother Sitha between Rama and Laksmana , without whose Grace and going away aside , Lakshman can not see the face of Rama, is not Mai of Mai-ism.No repetition of distant most chance of mistaking Mai as Maya or the wife of Brahma , Vishnu or Mahesh. No Vamacharas, no animal and human sacrifices, no Possessions and no Delphi oracles under Mai-ism. No misunderstandings again. Further,Mother Mai to Her child, is Love of Loves, and Mercy of Mercies [ not Terror of Terrors and Death of Deaths ]. A cat’s holding of a kitten is quite different from that of rat. Who can escape in the cat – and – rat relationship of God and man ?

Let us see Swamiji’s mind regarding Mother. Founder came across Swamiji’s quotations, ” Real well-being of India will commence from the day, the worship of the Divine Mother will truely begin “.

What can be the idea behind Commencement, ‘ Worship of the Divine Mother ‘ and ‘ True beginning ‘ ?  In India , where there are hundreds of Hindu Mother temples, at every square in every city and village and where their worship has come down to us from centuries ?? If people have deep sense, it was a prophecy, about the new conception of the Divine Mother , the new requirement of propitiating and the new method of worship , which were to truely begin under MAI-ISM, that was soon following.

Swami Vivekananda had written to one of his disciples ,” To put the Hindu ideas into English and then make out of the dry philosophy and intricate mythology and queer starting psychology, a religion which shall be easy, simple, popular and at the same time  meet the requirements of the higher minds . A task which only those who have attempted it can understand.The abstract Adwait must become a living practice, in every day life. Out of the hopelessly intricate mythology, must come forth concrete moral forms , and out of bewildering yogism, must come the most scientific and practical psychology. And all this must be put in a form, so that a child can grasp it. That is my task.

Does this not look like an advance proclamation about the immediately following MAI-ISM – a religion by Mother’s child and for Mother’s children – an east and graspable religion, a Universal religion of Love and Service ? that was the task which was attempted.

Let it be clearly understood that the teachings of Ramakrishna and Vivekananda, on being religionised lead you to Mai-ism independently arrived at, by Divine Mother’s Grace.

Mai-ism does not beg strength from Hindu scriptures or from Shri Paramahamsa or Swami Vivekananda. Till 23 – 12 – 1949, Paramahamsa and Vivekananda were nothing nearer to me than say, Lord Gauranga Mahaprabhu and Shri Jagadguru Shankaracharya. Paramahamsa has approached Mother as Mother’s child, Swamiji was for ” Aham Brahma Asmi – I am God  ” , ” Mother, thou art everything “.

Next we proceed to the question of the importance and the need of religionisation of highest principles of life and living.There are many people who would admit, ” The elements of God as mother, though in a different form are there already with us.Devotion and self surrender we have in ample measure.But where is the need for striking a separate off-shoot ? ”  Here the most practical thing should be stated. If you want a certain portion of population to be trained and to be gaining a unique efficiency, in respect of certain truths, you can not do that without a special segregated grouping. If you want to add saffron to a rice and milk preparation , you can’t succeed with pouring in the un-worked rough ingredients in the vessel containing  maunds , and going on stirring the whole huge milk-rice-pot. You prepare the saffron liquid as best as you can, quite separately and then pour it in  and then pour it in, in the huge vessel.

The Founder says, ” I do recognise the right of every religion to amendments  and even substantial and even complete transformations. But so long as any su