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

LALITHA SAHASRANAMललिता सहस्रनाम  MAI SAHASRANAM माई सहस्रनाम

About the visualizations of deities

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

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 When all senses thus withdrawn from their respective other objects concentrate in Mother, it is meditation and in that condition She is most visibly seen.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND

MAI NIWAS, SARASWATI ROAD END SANTA CRUZ WEST MUMBAI 400054 

 

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About Lazarus’s revival

 

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

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

GOD AS MOTHER : NAMES 411 TO 420

LALITHA SAHASRANAMAM ललिता सहस्रनाम    MAI SAHASRANAMAM  माई सहस्रनाम

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

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

 

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

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

 

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

 

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

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

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

 

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

 

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

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

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

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

 

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

She is insentient Mother as well.

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

GOD AS MOTHER : NAMES 391 TO 400

LALITHA SAHASRANAMAM ललिता सहस्रनाम   MAI SAHASRANAMAM माई सहस्रनाम

UNIVERSAL DIVINE MOTHER MAI
UNIVERSAL DIVINE MOTHER MAI

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

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

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

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

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

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

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

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

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

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

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

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

Vyakta, is naturally subject to modifications unlike Avyakta.

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

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

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

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

 

 

 

 

 

 

GOD AS MOTHER : NAMES 381 TO 390

LALITHA (LALITA) SAHASRANAMA MAI SAHASRANAMA

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

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

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

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

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


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

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

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

 

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

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

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

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

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

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

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

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

 

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

GOD AS MOTHER NAMES : 371 TO 380

LALITHA (LALITA) SAHASRANAMAM  ललिता सहस्रनाम MAI SAHASRANAMA माई सहस्रनाम

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

There are different stages of sound and speeches.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

 

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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

 

GOD AS MOTHER : NAMES 361 TO 370

LALITHA (LALITA) SAHASRANAMAM ललिता सहस्रनाम

MAI SAHASRANAMA माई सहस्रनाम

                                              1919108_1654439104845293_4793607801759099239_nDIVINE MOTHER MAI

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

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

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

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

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

 

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

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

 

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

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

 

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

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

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

 

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

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

AUTHOR : MAI SWARUP MAI MARKAND 

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