DURGA SAPTA-SHATI AND LALITA SAHASRANAM
Somehow after practice of over thirty years, I have come to the belief that the Lalitaa Sahasra Naama is for propitiation of Mother as Love and Sapta-Shati for Mother, as Power. Of course, each of these sacred books does refer to the other aspect, and it is but quite natural that the requirements of a poor creature, as the mortal man, can be satisfied by the propitiation and Paatha repetitions , of any of the two classes.
The beginner should however commence with Sapta-Shati; as merely the repetition of one hundred Paathas with or without understanding, with or without faith, will shatter down all your vices and vicious tendencies and egoism.All your atheism, ill-temperament and sinful tendency will be largely swept away.To be able to appreciate the results of the repetitions of Lalitaa Sahasra Nama, in contrast to that of Sapta-Shati, requires a much subtler sense of visualization.
There are two great forces, under which a man is bridled, and made to go straight along the path of evolution.These are those of fear and love. Most of the aspirants are, as one will find on an immensely practical close observation, fit to travel by the path of fear, although mingled with love. Some strong backbone is necessary , round which the softest material may entwine itself.Love requires a strong platform of Power, to best exhibit, and impress the miraculouness of its working. While having to deal with a ferocious animal in a circus , or a rebellious consort ( wife or husband ) , swollen-headed servants or naughty children, the secret is, that they must be first made to get a conviction, that you are too strong for them, and then they should be treated with the most intense all-sacrificing love.
In the worship of Sapta-Shati, the idea of punishment and fear is there, with that of reward and love., as well. Similarly, therein, the reference is mostly to the ordinarily desired field for aspirants of Bhukti (enjoyment). Thus in Sapta-Shati the element of fear is a bit greater than salvation securing, and the element of removal of obstructions of inimical conditions, and sometimes even the enemies themselves is greater than its opposite. For every hundred devotees that know of Sapta-Shati, hardly two or three know of Lalitaa Sahasra Naama, and it is in the fitness of things ,with the average capacity and nature of mankind, that knowledge about Lalitaa Sahasra Nama is not so wide.As stated by one of the wisest men of Greece, most men are bad. Even a serpent that does not hiss, is stoned to death.That is the world's way.As education and natural civilization have advanced, the prattling and hypocrisy of love has increased, but in reality, people are getting uncontrollable and often need a strong whip. Much of the present degeneration is the deplorable result of the large disappearance of the school master's cane, or Guru thrashing, or parents' punishment, or the king's divine rights , or the Brahman's right, to demand obedience , in religious matters and the husband's right to demand duty and love from the wife.
The above is just to prepare the modern man to see both sides and not to be guided away in one stereo-typed routine of beliefs , opinions and thinking and living modes of a particular age, More often than not, the rod has been spared and the child has been spoiled.
The mysterious truth is expressed, in the aphorism " As is the king, so are the subject ". (यथा राजा तधा प्रजा)
For a vast country like India, composed of different peoples, communities and languages, this is most true. To allow a nation or a family or an individual, to foolishly run along the path of ruin, and not to hold it under control, or not to use chastening remedy, is much worse than a little unpleasant control or even the strict discipline beforehand.
If people are prepared for very small disciplinary punishments at the commencement, they will be able to mould their character which will fully safeguard them against any ruin. If the initial control is resented, no character is formed, and much higher punishments have to be undergone , at a stage, when after-wisdom and repentance are of no avail.
A deep study of societies, families and individuals is necessary to realise the above stated truth.
Sapta-Shati primarily introduces Mother, as Mahaa-Maayaa (महा-माया). The Great Illusion-Maker, and then as Power. Describing Mother in the former aspect, it begins with a beautiful story of a king (Suratha-सुरथ)and a vaishya (Samaadhi समाधी) who though driven away by subjects and wife and children respectively, had yet remained infatuated with the idea of pleasures connected with them, and had been worrying about their well-being.
The greatness of Sapta Shati seen in the achievement of the impossible is conveyed by the illustration of the vaishya who was miraculously transformed and granted salvation. Non-Indians, not knowing, and having no experience of vaishya, can hardly imagine, how much poor Mother might have then perspired.
Both laughing at each other's folly consulted a sage ( Medhaa मेधा) who told them that there was nothing surprising. The said infatuation was the making of Mahaa-Maayaa, Who be-fools even the best of men and even Deities.The only course of being saved from the miseries of that worldliness,which arises as a result of enchantment, that is created by Mahaa Maayaa is to obtain Her Grace. Mother is further described as the most heroic fighter, who kills the demons , who were oppressing the deities. Wonderfully enough however, while the whole description is mainly, of conquest over enemies, the conclusion is , that not only the said king Surath becomes the king of kings on Mother's propitiation, but the vaishya is immediately liberated and gets salvation.
Maayaa ( माया ) has the greatest proficiency in the art of transferring scenes, in brightest limelights or darkest glooms,in turning old into new and new into old, in most humiliatingly eye-opening manner. Maayaa makes the highest souls to yield to Her magic and convinces them of the highest truth, viz., that Her Grace is the only remedy for being proof to Her enchanting influence.Highest deities have failed to stand the test. Hindu Scriptures abound in the most humorous descriptions of Maayaa.
There will be no end to most funny instances. The man who is once favored with Mother's Grace, is best enjoyer of this Maayaa, and Maayaa conquered, Maayaa entrapped and Maayaa-enwrapped world.
MAI [ LALITA ] SAHASRANAMA
[The Divine Mother Mai has similarly left us , as Her boon " MAI SAHASRANAMA ".It is meant to be repeated with the Universal Mai conception, with the predominating key notes of Love and Service. It is symbol of Love- प्रेम as against "Power"-शक्ती, and of Mother माता against Shakti शक्ती , the fulfiller of one's desires. Mai has Friday , the day of Venus , as Her special day, as against Tuesday, the day of Mars (of Shakti).
coming down to us from centuries, but in strict secrecy from the Guru to the Shishya. It is rejuvenated , with re-shuffling and re-sorting of the names , with a view to regenerating its living effect and with a new interpretation, a new outlook, a new belief and a new faith, to add Universality and to delete all secondary superfluity.] - Extract from the book MAI-ISM, page no.726
My happiest thought of consolation, however is that if a single name out of these appeals itself to any devotee reader, Mother is merciful enough to liberate him through the repetition of that single one name.
A Mai-ist should repeat Mother's names preferably on every Friday( preferably at the mid-night hour ) and practice meditation of Shreechakra on full moon day . As far as possible he should perform the Japa daily. And the Japa should be performed repeatedly by a devotee whenever he finds leisure moments while walking, sleeping, talking etc.A time will arrive after long practice when , even your mind is engaged in the routine discharge of the duties of the life . a portion there of is unconsciously doing the Japa work and is , so to say, dedicated away to Mother.
If a devotee recites one of the names narrated in this little work even once , he should be known as most dear to Mother and Mother will grant him all that he desires. If he always recite theses names to please Mother, he will obtain, undoubtedly all his moral and legitimate desires by Mother's Grace.
It is my experience in case of so many that they have been lifted out of the mud-mire of worldliness on their following my request to finish hundred repetitions of Mother's Thousand names, even though not a letter may be comprehensible. If one realises the reality of Mother, there is absolutely nothing unreasonable about the undreamt success.
It will be seen from what follows that the names are enumerated under groups. There are readers and repeaters. For repeaters, I Would suggest that they should go to the different groups and make out a programme of what groups suit them best. If they find themselves not satisfied with groups as they are they may break the groups and make out groups themselves.
The best practice would be to repeat all thousand names in the original order, as may be given at the end, without reproducing meanings, which does not take more than thirty minutes. The mental process of reproduction of the interpretation should be reserved for the reserved for leisure hours if we have studied the text unless reading is automatically by the reproduction of the sense. Repetitions are mainly of four kinds in order of merit; by the clear sound that is audible to all, by a simple movement of lips; by a bee-like nasal droning sound, and by the mental reproduction of the sound and indentation in the brain stuff.
Whatever portion you decide to repeat must be imagined to be the necklace of most precious pearls of names put in a case which you offer to Mother, the upper and lower lid of which should be eight names of Group A, narrated and explained at the commencement of the A group. (Shree- Maataa to Brahmaand Mandala).
A flying prayer would be to have, between the said eight names ten names which are the 100th, 200th, 300th, 400th, 500th, 600th, 700th, 800th, 900th, and 1000th, names in the original text, which are as under.
(1) Brahma Granthi Vibhedini: The Realising Redistributing Mother.
The idea is that during the period of inaction after the dissolution of the universe, which involves and revolves ad infinitum the souls with their different desires, assets and liabilities, different natures etc. are anxiously waiting for the beginning of the universe and its working. Just, as when you are suffering severely due to some pain and have a restless night, you count your moments for the dawn when you can possibly run to the Doctor, Mother relieves the souls from the suspense and redistributes the different varieties and factors that go to make and run the universe. Brahma must be taken to mean “all everything”. Granthi means a knot. All souls and everything during dissolution is as it were pressed down to and packed into a huge one conglomerate.
Mother unlooses the knot, and brings about differentiation in the creation, brings out as it were order out of chaos, and establishes embodied condition for the souls out of the disembodied condition. This is what exactly what a house-owner does when he wants to reconstruct his house which has collapsed. He sorts out whatever is there into different materials- wood, iron, bricks, sheets, etc.
(2) Sarva Mangala: - All’s salvation-securing Mother.
Some short-sighted persons always ask to themselves “If God had not made the universe,” “ In what accursed moment God thought of creating the universe”. So here, this second name says that this differentiation and creation is so directed and managed all throughout that the ultimate goal which is never lost sight of, is the gradual better being of all up to the point of salvation. On the subtle self examination it will be found that none likes one’s existence and individuality to be wiped out. What one really wants but does not understand is a better life. Those who really think it a God’s punishment to have been given life, have an easy way out. On the contrary, those that complain most about the above stated God’s folly (?) are the most desirous of the maximum happiness life can give, and the greatest length of life etc.
(3) Naam Rupa Viverjitaa: - Nameless and formless Mother.
There are five principal properties of everything. It has an existence, a form, a name, a cognition, and an attraction. Asti, Roopa, Naam, Bhaati, Priya.
Mother is above name and form, i.e., has infinite names and forms.
(4) Vyaapini: - All-pervading Mother. Mother’s name is Mother, Mother is Universal and Mother of the whole humanity. (Up to page no 3 of the Blue Book)
(5) Maanasa Nishthaa : - Microcosmic Mother. Mother residing in one’s own self.
The first four names give an idea as if Mother were a third person, nameless and formless, all-pervading in the macrocosm outside, who has created the universe and who is for the salvation for all. The fifth name is the name suggestive of introspection and suggests that She that animates and governs the body in the microcosm inside, as perfectly as in the microcosm, is also Mother. Man is a spark or a wave of a God as fire or ocean. Man is divine by his very being and has to return to the final element from whence he has originated.
(6) Daksha Yajna Vinaashini: - Self-aggrandisement- Subduing Mother.
( this name has a reference to a Hindu Mythology)
Daksha, the father of Sati or Parvati (Shiva’s Consort), had commenced a sacrifice. It was however not in humility and in the spirit of selflessness and desirelessness. Ishvar, the husband of Parvati, was not invited being considered as unworthy. On finding that it was so, Parvati sacrificed Herself on the sacrificial altar and thus She was the nullifier of Daksha's sacrifice.
Mother similarly purges out all the selfishness, and other evils of Her devotees by Her mysterious ways, which none can explain or understand. Yours most strenuously worked out achievement, best but with the smallest defect, will be first accepted for encouragement by Mother, but soon thereafter, rejected to enable you to be still better and better,
(7) Sat- chidaananda- Rupini: - Existence, knowledge and Bliss-Conferring Mother.
Only after that, the evil is purged out by Her, She confers Life, Light, and Love.
(8) Rasa-Shevadhi. – Joy treasure-house Mother.
The souls favoured with Mother’s Grace are treasure houses of joyfulness. A true devotee of Mother should not be looking austere-looking, awful and fear-inspiring. Just the reverse of it, he must be the source of joyfulness, blessedness, vitality, relishfulness and supreme satisfaction and attraction. One of the tests of Mother’s Grace is to observe how far the devotee is loved by and loves children around him.
(9) Naishkarmyaa: - Actions are classified, as of daily duty, as on occasions, as for expiation, as for fulfilment of certain desires, as prohibited, and as for one’s evolution.
Actions do not affect and bind a true devotee. He has no obligatory actions to perform.
(10) Lalittaambikaa – Sportive Mother.
The devotee himself becomes the Sportive Mother, having attained identity with Her.
Mother bless them that being unable to take the repetition of thousand names, repeat these ten names with the eight names before and after, as narrated and explained hereafter in Group A.
Jaya Mai Mother Bless All
Glory to the Finalmost Mother, Mother of Knowledge
Prosperity and Conquest. Glory to Mother of Love’
Light, Desire and Action.
AIM HREEM SHREEM KLEEM JAYA MAAI
Mother Bless All
Mother’s meditation – couplet repeated during Mother’s worship as under
Vaatsalyaamrita Varshinim Rasamayim, Kaarunya Kallolinim,|
Bhaktaanandakarim, Cha Vishvajananim, Paapaat Kalau Taarinim, ||
Maayaa Shakti Parram, Prapatti Sulabhaam, Prityaa Rataam Sarvatah,||
Maarkandeya-Nutaam Smitaam Varayutaam, Maaeem Vayam Samshritaah,||
Mother’s Lodge is indebted for this Mantra to Mother’s ardent, Sacred lore-learned and ritual proficient devotee Shreeyut Kaushikaraambhaai V. Mehtaa, (President, Mother’s Lodge, Ahemadabad) who was dictated this couplet, during meditation, by Mother. The meaning is as under.
“ She that showers nectar of Motherly love, She that is full of joy-creating treasures and pleasures of all varieties, She that is full of compassion and gaity, She that causes the devotees to become ever joyful and jolly, by removing all their calamities of all kinds, She that is the best Saviour from sins during the Kali age, She that is beyond Maya and Power, and yet She that is quite easily approachable by Self-Surrender, She that is pleased by love (and service) to all, She that has been rejuvenated by Maarkandeya, She who is ever smiling and with ever ready with boons to grant, to such Maai, we all unitedly surrender.
Some devotees interpret the last two lines as under :-
She that is raised above the popular conception, by being conceived and preached as beyond Maayaa and Shakti, and She that is described by Maarkand, as easily attainable by surrender and devotion on being pleased by “Loving All’ (and serving all), and that She smiles on her devotees with boons to be readily granted, on being praised (Nutaa), through Maarkandeya, or as preached by Maarkandeya; to such Maai we all unitedly surrender ourselves.
I bow down to the Sportive Mother, the supporter of the universe, the ruler of creation, preservation and reconstruction. I prostrate myself to Mother (Mai) as bright and cool, as illuminating and buoyancy-creating, as millions of rising suns and moons, I kneel to Mother armed with Lotus, Boon, Goad and the Banner.
The distinguishing feature of Mother Mai is that She has harmless holdings in Her hands. The significance of the said things in hands is this :-(1) The beginning aspirant commences with Lotus which symbolizes Love or Devotion; (2) Mother on being satisfied with however little the devotee is able to do , uplifts Her second hand to pleasingly say “Enough” and grants boons; (3) On receiving boons, after a time when the devotee becomes an over fondled child, Mother gives him power in the shape of goad to set his mad elephant of mind in order, and (4) finally he has the banner of success.
Looked from another angle of vision, the Lotus in the first hand means love to humanity and devotion to Mother, second hand is a hand which is emblematic of service and charity; the elephant-hook in the third hand is the self-controlled Devotion and the strict observance of the universal code of morality and religion; and the flag in the fourth hand is the universal banner under which the Mai-ist’s highest ambition is to serve Mother and Her children with unconditional cheerful surrender to her Divine Will.
The Shloka that explains these significances and interpretations, which has been dictated by Mother and repeated during Mai worship is as under:-
Baalaprema Samullasachcha hridayam, Yaagena Padmashriya,||
Nishkaamam cha Varena Vishvajanataa, Shushrushanam Yatnatah,||
Dhaayaamo Dishaatim Dhavjena Paramaam, Mayeem Jagat-Paavanim.||
Mother, whose heart overflowing with joy and maternal love, on being worshipped with lotus 9loving others and loving Her);
Mother who being so worshipped with what little one can, gets so over satisfied that She raises her hand to say “enough”, and grants all that is desired on striving to render service disinterestedly to the whole humanity of the universe;
Mother that perfects the devotion by handing over the elephant goad to control the mad elephant of one’s mind;
Mother that invites her devotees to under Her banner by complete Unconditional Self Surrender and by abandoning one’s self;
We meditate on such Mother, who shows and enlightens the way thus- The Mother, The Highest, The Supreme most, The Mother, The Purifier, and the Saviour of universes.
The worship of universal Mother is the only method of attaining all human desires; the repetition of Her secret and sacred names is the best way to approach Her.
“ I praise Mother who is the treasure house of love and energy to human beings, who is of rosy complexion, whose limbs resembles those of Cupid, who is ever praised by all deities, whose salvation ways are very mysterious, who dwells in the Atom and who manifests the Universe.”
Mother’s body is formed of pure and concentrated Sattva without any admixture of Rajas and Tamas ; where as the other deities merely have a preponderance of the Sattva quality over the other two (Rajas and Tamas)
And are not pure of Sattva. Hence She is the highest, the prototype of Parabrahman of the Vedantists. The very Parabrahma in the active state after awakening of “ Who am I ?“ “ How shall I find pleasure?” and “ What should I do ?” i.e. after the modifications arising from Knowledge, Desire and Action. (upto page no. 9 of the blue book)
Sattvik quality means fearlessness, purity of heart, settlement in religious understanding, charity, self-restraint, sacred study, penance, uprightness, harmlessness, veracity, wrathlessness, renunciation, serenity, slanderlessness, sympathy for life, relishlessness, gentleness, modesty, ficklelessness, luster, forgiveness, fortitude, cleanliness, non-interference and absence of self-esteem.
Rajas is the originator of activity mostly for self, which often times Sattva to yield to Tamas, and sometimes Tamas to yield to Sattva. Tamas is nescience, ignorance, indolence, perversion or world-wormness.
Mother’s conception differs from popular Hindu conception in the following (1) It is centred round the idea of Love and Mercy and not Power.
(2) Universal approachability, (3) No belief of a chosen race, of Hindus or Jews, (4) No Vama Marga, (5) Not father’s wife, (6) Preponderance of devotion over rituals, (7) Religiosity to reflect in living and not in superficially observing certain customs, (8) No pride or Hallucination of one’s own religion being a big ocean and other religions being mere pits, (9)More of practicability and activity than academic exhibitions and self-confinement under the self-deception of having attained Sattvik Nivrritti, etc., (10) Spiritual equality of man and woman and (11) Helpfulness and not obstructivity of woman to man, etc.
Mother is called “ Mai”. She has no other name by delimitation, and the name “ Mai”, is appropriate not only as the Hindi word for mother, but because repetition of Her sacred name gives the most efficacious mystic word “AIM”. On repetition, “Mai, Mai, Mai,” becomes “ Aim, Aim, Aim,” and vice versa “AIM” Mantra (sanctified sound) is as sacred as Aum. That the efficacy of even “Aum” is ultimately connects with the meditation of Mother, can be seen from the word itself. Re-writing infinitely without a break “Aum Aum Aum,” becomes “Umaa, Umaa, Umaa,” which is well-known Hindu name of one of the manifestations of Mother (Desire, Energy and Creative Power).
Before starting to do any auspicious or important work a Mai-ist must pray for grace and protection of Mother repeating the first eight names of this work, viz., Shri Maataa, Shri Mahaarajni, Shrimat Sinhaasaneshvari, Chidagni Kunda Sambhootaa, Bhakta Kaarya Samudyataa, Udayatbhaanu Sahasraabhaa, Chaturbaahu Samanvitaa, Nijaarunaprabhaapoora majjat Brahmaanda Mandalaa. In the fifth name I substitute “Bhakta” for “Deva”, because Mother is impartial to Deva or Daitya, being Mother of all. Mai-ist’s Mother is the Mother of all. Mai-ists have to repeat these names for Mother’s Grace at the following times, Friday midnight, say from 11-45 to 12-15, keeping midnight moment at centre, and Tuesday dawn before sunrise and Sunday after sunset. For married pairs, on full moon days just after worshipping the Full Moon as one of the visible forms of Mother. For celibates desirous of life long lasting energy, at the dawn everyday.
The second requirement is that he should do Purashcharana which means performance of Japa, (Repetition).The simplest Mantra for Japa is “Jaya Mai Jaya Markand Mai”, It’s repetition has worked miracles in cases of hundreds. The efficacy is greater, greater the belief, of universality of Mother and riddenness from the notion of superiority and inferiority and ourness and alienship and greater the fundamental identity between Mother and the Guru who introduces aspirant to Mother.
Some leading members of Inner Circle have not seldom expressed their greatest sorrow in having spent all their life in fruitless ramblings over this or that Mantra and this routine or that worship, etc., when such an easy measure and mantra is there. Founder has often explained to them that it is the merit of those things done for 60 or 70 years which were not fruitless, but has led them to this. Things are there but the screen is only lifted after that the minimum standard of worth is attained.
To the Mai-ist, Guru is Mother and the Guru has to deal with his disciples as a mother to her child.
Guru is one who is one with disciples and is prepared to be the the disciple of his disciples. Next, the aspirant should develop faith in Mother and Guru, because “Faithlessness is a great sin, and faith is indeed a great Tapas (Austerity). Mother does not partake of the oblations offered without faith. Whether one performs sacrifices, or gives gifts, these never go to Mother if he does it without humility, faith and righteousness. He whose conduct is doubtful, and who acts according to his own whim is a fool, because he violates all the principles of the Mother’s Government. By faith, the fire is kindled, by faith the oblation if offered is accepted.
That faith which creates the thirst for knowledge comes only after annihilation of the sins by the performance of Sattvik acts and Japa.
Mother’s prominent devotees, to whom the world is indebted for the Lalitaa Sahasranaama, which is basis of Mai-Sahasranaama are Agastya Muni and his ideal wife Lopaamudraa. The name Lopaamudraa means “she that is sorry (A Moodraa) at the disappearance (Lopa)of religion in the universe.” I give this interpretation to this name as this is one of the points on which Mai-istic view is entirely reverse of the popular view. Religion is not simply one’s private concern with God. Humanity welfare claims its legitimate share in the religion under Mother’s conception. Every one is duty bound to pass over others whatever religiosity he has. He has to give and leave the inheritance in the view of what he has enjoyed, for the world and posterity. It is the most erroneous notion, that increase or decrease of religiosity of the universe is none’s concern except a few labelled ones. In the most popular argument, viz., that one should be perfect before opening one’s lips in matter of religiosity, there is much of indolence and indifference under the garb of modesty and humility.
There are many reasons. Firstly the highest and perfect man can deal with few people, secondly to understand them is impossible for all expect those that have reached a certain stage of development, thirdly for a progressing aspirant it is a revision and repetition to try to teach others, fourthly many are mentally so constituted that they can best learn by being put their mettle while trying to expound truths to others, fifthly, it is a recreation as a change for them whose only relish of life is devotion and meditation of truths. (UPTO PAGE NO 13 OF THE BLUE-BOOK)
Lopaamudraa : is known as a model wife who devoutly worshipped to Goddess to whom her husband had devoted his whole life. Mother Herself says “His wife Lopaamudraa worships me with devotion; and he too is extremely devoted to me.”
Here is what is insisted upon the Mai-ists as “family worship.”
Much can be understood if the simplest rule be applied, viz., that a Mai-ist should extend the same human relationship to God and himself as preferably that of a Mother and son or a daughter. If you are a devotee and in addition are the son or husband or some relation of another devotee or the descendant of a devotee, there is the stronger relation as between family and family in our mortal world. The adage goes “A grandson is dearer than the son to a loving Mother just as the interest again on the interest is dearer to the money-loving man.”
Blessed is he or she who has Mother’s devotee as spouse and to be happy in life a staunch devotee of a Mother should marry a Mother’s devotee. They should worship together hand in hand , especially on Full Moon Day with mutual worship. First he and she, both worshipping Mother separately, then both worshipping Mother together as one, Then she worshipping him, then he worshipping her, then she again worshipping him and finally both worshipping Mother together and she and he separately. This should preferably be done on Full Moon days and after true and tried unification of both hearts on Fridays as well.
The founder has worshipped with wife as stated on Full Moon days and on many Fridays. If a married couple, the husband and wife, both Mother’s devotees, desire happiness-conferring, heaven securing and parentage-deserving progeny, they should take the vow of never indulging in final sexual pleasure- except on auspicious nights at the auspicious hours or Friday nights only after the said worship is performed. Unification should not be an outcome of physique hunger but the fulfillment of the desire to give the proof of mutual faithfulness, obedience and surrender with sacrifice of one’s best, after that each has acknowledged the indispensability and superiority of the other.
Once some few couples of Mai Adherents Institute start with the practice 0f this ideal (as some have already started) it will not take long to reach a stage when sexual demand by any one of the couple except as stated above will be most almost alarmful to another, and will not be made without the fear of being considered beastly and the fear of breaking the vow and inviting sin over oneself and one’s most beloved.
Mother is not Father’s wife.There are no two entities as per Mother’s conception as Father and Mother, even while presuming the fullest unity between them both. The very same Being who is Father is Mother. Similarly there are no two elements as Parabrahma and Maayaa, but they are the conceptions of passivity and activity of the very same Mother. While therefore old names or statements about Mother are interpreted, Pati should be taken to simply mean worshipper (and not husband).
The said Agastya Muni was initiated into the secrets of the Japa (Repetition) of Mother’s names by Hayagreeva, an incarnation of Vishnu and the Lalitaa Sahasranaama containing these names in 320 shlokas in three chapters found place in the second part of the Brahmaanda Puraana, the last written Puraana of the eighteen Puraanas of Hindus.
MAAI SAHASRANAAMA
Maai Sahasranaama is mainly based on Lalitaa Saharanaama commented on by Bhaaskar Rai, and translated by late lamented R. Ananthkrishna Shaastry in English, which is one of the valuable works by one who had dedicated his life wholly to religious manuscript works.
BHAASKAR RAAI’S LIFE
(Please refer to pages 95 and 96 of the Preface)
The commentator of Lalitaa Saharanaama was born in the village of Thanuja, in the Vijaya district in the Maharashtra country. He was taken to Benares for his education. He learnt eighteen Vidyas from Nrisinh Guru, but his greatest glory as Mother’s devotee started after initiation into Shree Vidyaa by Shivdatta Shukla of Surat., He than madw a number of pilgrimages and initiated all the Raajaas of his time into Shree Vidyaa, built temples in all important centres, and dug up tanks near them. He leaved at Benaaraswith his wife Aanandi, and defeated all Pandits. “There was no part on earth unvisited by him, no king known uninitiated by him, and no science unknown to him. Indeed his form itself was the Mother.” On the northern bank of river Kaaveri at a place called Bhaaskarpur in the Tanjore District he established his own Puja.
At Surat I heard the following tradition of Shiva Datta shukla, who was a great devotee of a Mother. Once a great Sannyasin jealous at the renown of the “ignorant and illiterate” Bhakta went to his place to completely humiliate him. As he was in Puja (worship) he asked his servant to make him sit in cow-shed where there was a cow and calf. Sannayasin’s anger knew no bounds. To add to that, he had to wait for hours. On completion of the Puja , he flew into the rage when Shukla came to him. Shukla however very lovingly and humbly said “I have immediately been in your service. If you wanted discussion this calf would have satisfied you and if you wanted perpetual tranquility, this cow was there full of celestial milk in the udders”. Sannyasin was extremely surprised, and demanded being satisfied both ways and he was satisfied both ways very miraculously They became fast friends. Perhaps this Sannyasin was our most revered Bhaaskar Raay, who became his disciple in this particular Mother’s creed and science of miraculous powers through Mother’s Grace.
A similar anecdote about Bhaaskar Raay is quoted in the Varivasya Rahasya (1934 edition by Pandit S. Subramanya Shastry, page. xxvii).
Bhaasker Raay used to sit in evenings on the outer verandah of his house, by which a sannyasin from Veppattur daily passed. Bhaasker Raai would not do any obeisance. The sannyasin decided to wreak vengeance and attacked him with questions and condemnation in a large crowd, semanding explanation why he failed to honor a Sannyasin, being a householder. Bhaasker Rai replied that if he would do the customary prostration, Sannyasin’s life would be endangered. This statement was challenged. Bhaasker Raay requested him to put his gourd and stuff on the ground and on prostration to the same , both of those broke into hundred-hundred pieces. All were struck, but Bhaasker Raay all in huymility made it a practice to retire into house whenever the Sannyasin was on the way to pass by him.
THE CULT OF MAAI VIDYAA
In Shree Vidya, the Kundalini Shakti (the Serpent Power) should be aroused from its place which is at the beginning of the spinal cord Muladhara) and be led to the cerebrum (Sahasrara). The next stage is Samadhi (divine ecstacy) when Mother is realized in one’s own self. In Maai-Vidya it is believed that this automatically takes place by single-minded devotion with love and service to Mother’s children, self surrender to Her divine will, and following Her commandments. None can procure Mother’s Grace unless he is in harmony with Mother’s home, children and family discipline, i.e., with universe, humanity and broad morality.
The cult of Mai-Vidya differs from the Shree Vidya in that whereas in Shree Vidya the preliminary grounding is presumed to have been done, Mai Cult strongly emphasizes the preliminary grounding. The processes referred to in Shree Vidya, similar to Yoga practices are to be much simplified under the Mai cult, the scientific breathing or Pranayam is believed to be substitutable by faith and devotion, and meditation is restricted to Mother only, at principal centers called chakras, without too much complication of the names and figures and numbers of Lotus, petals, attendants of Mother and so many other details. The greater the details, the greater the scope for diverse opinions, of different interpretations, and greater the distraction.
The simpler the form to be concentrated upon, the more intense becomes the concentration. The main difference is, in Mai-ism, it is not the practioner who does anything in the whole process. He simply very intensely desires, prays, demands and Mother gives himthe experience of ecstasy and bliss.
BEFORE WE BEGIN WITH NAMES
A Mai-ist must impart all the secrets of the Mai-doctrine to any aspirant without distinction of caste, creed or colour, provided he is possessed of devotion to Mother; but the secret shall never be talked or given to one who has no Bhakti (devotion). To the devoted, to the man of Bhakti, even without his asking for it, secrets must be given and taught. But never to rouge or to a wicked man; nor at any time to one who is devoid of faith. Only to one who is thoroughly devoted to the Divine Mother, and to one who understands and appreciates the value of doctrine, and to one who knows its speciality and is prepared to render some solid service and make some sacrifice in return.
A rouge is one who, though conscious that his eyes were opened by the Guru (the Teacher), is yet unwilling to own the fact.
A wicked man is one who deceives his Guru (the Teacher) by saying that he is convinced (of the truth and the value of the teachings) and shows that he is grateful but abuses him in absence or afterwards and returns gratitude with ingratitude and one whose heart is impure and full of evil motives, thoughts and plans.
The ungrateful never go unpunished. The secret of success in matter of results of sacred word repetitions is that the sacred word must have been received with Grace from one who has been blessed with the ownership of that word with its results. The efficiency does not reside with the knowledge of that word, but goes with the Grace and permission to repeat the sacred word. Its efficacy is dependent on your relations with the Mother and Teacher (Guru), and the moment you prove faithless or betraying or jealous of your Guru, the very same sacred word begins to give reverse pernicious results and is then called Arimantra (the sacred word that has turned inimical). After that your reverential feelings and love for your Guru, due to some ill-luck disappear, you should very wisely desist from repeating mantra received from your Guru, lest unconsciously you may be digging your own pit. It is stated “If God is displeased, He would be appeased on intersession by the Guru, but if Guru is displeased, all including God hate you for your ungratefulness.” What is given or taken is the Grace and the Mantra or sacred word is like the gate lock key, superficially valueless but substantially carrying a charter of entry to Mother’s Grace-Store-House, which the well-wishing Guru gives to the Grace –Seeker of Mother. Letters of the Mantra by themselves have no efficacy. Mantra is a right which the possessors alone can transfer.
Faith is the belief about what the Teacher says being supreme truth and about the said truths being final truth.
A Mai Bandhu or Mai Bhagini (Brother or Sister) is one who daily performs possible service to others and devotion to Mother with self surrender to the extent possible, practicing the mental action of realizing of undividness of Mother in all and the supreme element of service, love devotion and self-surrender. The highest result of meditation is the identity (non-distinction) of the meditator of Mother and Mother meditated upon. “What you meditate upon, that you become” is the universal psychic Law.
The identification is brought about by the daily practice of Nyasa which means meditating upon some manifestation of Mother as installed in every part of one’s mind and body.
One may meditate upon Mother, as male or female or as existence, knowledge, and bliss (Sat, Chit, and Aananda) without attributes.
Mantra is the combination of some sacred letters, repetition of which saves and protects the repeater, from danger and confers definite happiness and benefit.
The working of Mother, soul and the universe can be very generally summed up by understanding 36 principal Tatvaas (varieties) according to Mother’s conception.
(1) Mother, Passive element, the stable central point round which the merry-go-round runs. (2) Active element which goes on making changes in the merry-go round. (3) God as the supreme centre of the manifestation of the universe. (4) The Power, creating sportivity and enjoyability of the universe, etc. (5), (6) and (7) Powers of action, desire and knowledge. (8), (9) and (10) Powers of creation, nourishment and destruction. (11) Time and Space. (12) Karmic Law. (13) Egoism. (14) Deciding faculty after discrimination. (15) Attachment. (16) Thinking. (17) to (21) Organs of knowledge. (22) to (26) Organs of action. (27) to (31) Fields and objects of feeling and (31) to (36) Physical elements.
The organs of knowledge Nos. (17) to (21) are auditory, tactile, optic, gustatory and olfactory and they give the knowledge of hearing, touching, seeing, tasting and smelling through the ear, skin, eye, tongue and nose, respectively.
The organs of action Nos. (22) to (26) are mouth, hand, feet, and the genital and excreting organs, which help the soul to speak, handle, walk, procreate and pass excretion. The fields of feelings Nos. (17) to (31) are incipient audibility, tangibility, gustability and olfaction.
To physical elements Nos. (32) to (36) are Ether, air, fire, water and earth.
To use the Hindu Phraseology , the above may be enumerated as under.
As a safeguard against mispronunciation I have substituted double (aa) for (a^) in some of the important names, at some places, from the commencement of this part.
(1) Mother (Brahma-Svaroopini). (2) Mahaa-Maayaa. (3) Ishvar. (4) Maayaa. (5) Mahaa Kaali (6) Mahaalakshmi. (7) Mahaa Sarasvati. (8) Saavitri with Brahmaa. (9) Lakshmi with Vishnu. (10) Paarvati with Mahesh (11) Dishaa and Kaala. (12) Karma. (13) Ahahnkaar. (14) Buddhi. (15) Chitta. (16) Mana. (17) to (21) Jnaanendriyas. (22) to (26) Karmendriyas. (27) to (31) Tanmaatraas. (32) to (36) Mahaabhutaas.
The five tanmaatraas are Shabda, Sparsha, Roopa, Rasa,and Gandha and the five Mahaabhutaas are Aakash, Vaayu, Teja, Jala and Prithwi.
When the devotee has complete knowledge about the relation of soul and soul, soul and universe, soul and Mother, Mother and universe and has perfect mastery over self and has his heart and head riveted to the Mother’s Lotus Feet as a humble devotee, he becomes true Bhakta and is stated to have achieved Para Bhakti. (the higher Devotion).
So long as a Bhakta is not matured with knowledge as above stated and with self-mastery, he is a devotee with gauna Bhakti (Inferior devotion).
A perfect devotee is another son, another moon, another cupid, another god of fire and another god of protection (Ravi, Indu, Kandarpa, Agni and Vishnu).
He is another Sun (Ravi) inasmuch as he is equally great luminary, the object of meditation, and the stimulator of all actions, etc.
He is another Moon (Indu) inasmuch as he satisfies all gods, nourishes all, and pleasure.
He is another Cupid (Kandarpa) inasmuch as he agitates all minds and can be invisible and is known for his beauty.
He is another Fire (Agni) because he burns away the sins and ignorance and carries the sweet offerings of all oblations of Mother’s devotees to Mother.
He is another Protecting deity (Vishnu) because by intercession and moving Mother to pity and forgiveness, he protects devotees in difficulty and is above the effects of illusion (Maya).
All these are worshippers of Mother and there are interesting mythologies and traditions showing how sometimes thinking too much of themselves they went into delusion that their powers were of their own making and how Mother dispel their delusion by showing that the God of fire could not burn even a straw or god of air and the wind could even move it.
Sun inflated with his worship through Gaayatri by Braahmins was once under the delusion that it was his own greatness and mercifulness which enabled the universe to work and live, by the power of visibility which he conferred. He was however shown that even beyond the farthest point where his rays can reach, there were creations happily living and working.
“A” is the supreme Passivity (Shiva), “I” is (Shakti the supreme activity) and Mother (M) is the generative and conjunctive of both. These three symbolic letters representing the same Mother but in three different aspects, make up the Beeja Mantra of Aim, which on placing ‘M’ (Mother) in the first place gives the word ‘Mai’, which means Mother. The union of Shiva and Shakti is the basis and seed of the manifestation of the whole Universe and these two have their origin Mother Maai.
Please read pages, 46 to49 and 73 to75 of the Part 1.
The secret of Mother’s Doctrine is that there is no sin which Mother’s Mercy cannot burn away, and even the most wicked son in course of the time who accepts Mother and Her most wicked sons’ relation to Her and develops it, does in course of time attain realization of Unity with Mother through the Guru who has practically attained identity with Mother.
With him who worships Mother by repeating Maai, and meditating on Her through Shreechakra, the Ruler on the lion throne (Simhaasaneshvari) at onece becomes pleased. Shreechakra is a magical figure for meditation, compromising small figures of squares, circles and triangles, straight lines, certain points, and apexes whereof are for contemplation of the different manifestations and descriptive names of Mother. These names represent most universally acceptable different attributes of Mother as protecting, power-conferring, uplifting and perfecting Mother, etc.(25)
At the commencement and the end of worship, the worshipper should make the Japa of simple name “Mai’, or Aum Shreem Jaya Maai or Aim Shreem Jaya Maai, according to the preponderance of the desire for knowledge or of devotion respectively. He should in the manner he best likes, and decide details for himself. In worshipping Mother, he may repeat hymns (Stotras) which he likes, in the best manner he can select as most suited for single minded devotion. There is no particular ritual for Mother’s devotion; there are no indispensable elements in Mother’s worship, regarding time, place, direction, bathing, parentage, particular religion, food, materials, etc. The indispensible things are sincerity, purity, faith, single-mindedness, selflessness, etc.
A Mai-ist should repeat Mother’s names preferably on every Friday (preferably at the mid-night hour) and practice meditation of Shree Chakra on full moon day. As far as possible he should perform the Japa daily.And the Japa should be performed repeatedly by a devotee whenever he finds leisurely moments while walking, sleeping, talking, etc.A time will arrive after long practice when , even while your mind is engaged in the routine discharge of the duties of life, a portion there of
is unconsciously doing the Japa work and is, so to say, dedicated away to Mother.
Singers would change, tunes would change, but one note is there from the commencement to the end of the sitting during a music programme. In a marriage house all eat, drink and dance, but one responsible person is constantly watching lest, while all house members are of their guard and off their senses, the treasury itself is not stolen away.
On meditation of the Shreechakra the devotee is in contact with the Vaasnaa body of Mother, which is the mental form and said to be the third and supreme body of Mother. The first body is the physical body visible to the eyes and the second body is the ethereal body in which Mother appears as a result of the greatest intensity of Japa. When one meditates on Shreechakra, the universe is drawn into him through Mother’s and Guru’s Grace.
Mother sports with endless universes like ours co-existing and in succession and each universe its own Ishvar (God) and powers for its creation, preservation and destruction.
When the Founder went to Gadag in 1932, soon after that he convened the Sisters’ Social of over three hundred sisters of different religions in strict purdah at Poona on 9th October1932 on Mother’s Command in celebration of Her installation on 2nd September 1932 (Friday), one of the many visitors was a great devotee of Lord Krishna. When the Founder said that Mother was mother of even Lord Krishna, the visitor very courteously challenged him to prove that. Subtlest arguments and authorities failed and the Founder told him to pray to the Lord and the Mother to enlighten him about the truth. The same night on returning home he prayed very devoutly and as a result of his sincere longing, he saw a dream.
There was an infinite ocean and on the shore thereof there was a most beautiful female figure, who was sporting by scattering some grains with pearl luster in the ocean. Every time she scattered a fistful, three big shining tortoises of different colours would come to the surface, twinkle, plat, eat the grains and disappear. This happened so frequently that the half waking, half dreaming mind got curiosity-stricken and strove to look deep into the forms of tortoises, the luster of the female figure being too strong to dare looking at Her. On the back of the three tortoises he read Brahma; Vishnu and Mahesh. He got the conviction. Mother was the Mother of millions of the Trinity deities, Mother of the protective deity Vishnu, one of the ten incarnations of whom is Lord Krishna.
The devotee could not sleep any more. He ran to the Founder in the Koshtagi Chawl, woke him up, embraced him and wept like a child, placing his head in the lap of the Founder. This riddle is thus explained. Krishna as the player of Vrindaavan, as the son of Devaki and Yashodaa is a child of Mother, whereas Krishna as Parabrahma is the same as Mother. The question is which Krishna is meant. There should be no confusing of the two conceptions.
There are multitude of deities, multitudes of saintly souls and multitudes of self-realised andMother-realised souls, that are anxious to encourage, uplift, instruct, guide, protect and apotheosize those that are sincerely desirous of Mother’s Grace. These are known as Divyaugha, Maanavaugha, and Siddhaugha or Paramgurus,, Paraapargurus, and Apara Gurus respectively. If a devotee recites one of the names narrated in this little work even once, he should be known as most dear to Mother and Mother will grant him all that he desires. If he always recites these names to please Mother, he will obtain, undoubtedly all his moral and legitimate desires by Mother’s Grace.
Before repeating these names, the preliminary meditation should be practiced as under.
The Guru should be meditated upon as residing in the head. The lustrous equimindedness with knowledge and light which is above seeing different tinges of superiority and inferiority, should be meditated upon as residing in the eyes, Mother’s sacred name as the Goddess of speech should be meditated upon as residing in the tongue, the Mother as residing in the heart and Mother’s Grace arising from the Beeja (seed) “Aim” in the deep navel. Readiness for humblest service to Mother and Mother’s children should be meditated upon as an armour of Mother’s Grace shielding both mind and body.
Thus in a word, Guru in head, equimindedness in eyes, sacred name in mouth, Mother in heart, Mother’s grace in navel and universal service with love all over the body.
Mother’s meditation is not possible unless we know something or rather everything about Mother within our capacity. For different conceptions regarding Mother the meditator should carefully read the introduction and the pamphlet “Invitation to join Mother’s Lodge.” For common and usual worship, the most suitable worshippable form (but not only the one) is the consecrated representation photograph of Mother which the Founder has given in thousands to Mother’s devotees. It need not be stated that the first installed representative photograph which has been worshipped by hundreds is with the Founder.
The finalmost Mother may be conceived as of two kinds :- The Indivisible and the Divisible. The Divisible is again principally conceivable as the Mother that is the Ruler of the Universe and Mother that is the Universe itself.
Mother is the doer, giver, and the enjoyer, and Mother is all this universe as well. Mother is the cause of the creation and destruction of the Universe, and the Mother is the Universe itself. As ruler of the universe, Mother is also manifold on account of Her functions of creation, preservation, destruction, disappearance, and beneficence. The forms of Mother are endless, as each one, on desiring to bless Her devotees, and according to the conception (Vaasnaa) of her devotees, and according to the actions (to be performed) or devotee’s service to be accepted. Mother is seen as one and as many, like the moon in the different sheets of water. She is all that is sacrificed to and worshipped by the Devas (deities). She is all that is food and drink; She is one and manifold, and infinite in form and name. Mother is everywhere- in trees, in earth, in air, in ether, in water, in fire and everywhere.
One is unable to meditate upon Mother’s Eternal and Supreme Indivisible form. Attention therefore should be fixed on qualified form and this, which is infinitely changeable with time and circumstance, can be grasped by the mind. Whatever form one’s mind is capable of grasping, should be meditated upon.
While accepting the superiority of devotion without any desire of benefit to that for desired objects, Mother’s conception does permit devotion for moral and legitimate desires and repetition of names to hasten the fulfillment of such desires. By repeating names of a particular meaning the corresponding results are to be obtained. Whatever sphere is suggested by a name, in that sphere the name is fully effective. Thus he who desires food should repeat the name “Annadaa” (giver of food); he who desires wealth the name “Vasudaa” (the giver of wealth); he who is afraid, the name “Bhayaapahaa” (the remover of fears), and he who is imprisoned, should repeat the name “Bandhamochini” (the liberator from bondage), and so on.
One should repeat Mother’s names in the forest, in water, on dry land, in places where fear arises from tigers, wild animals, or thieves, and in case of any difficulty or danger or disease. The name “Mother” should be continually repeated while walking, sleeping, standing and eating; as by so doing, the devotee liberates himself from bondage. ”He who drinks the nectar of the word “Maai” while in this mortal life, will never again suck milk from the breast of his mother if he believes in reincarnation. The God of Death will not dare to roughly handle him who day and night repeats “Mai” the three syllable Mantra.
Those who pray Mother by the words “Jaganmayi,” or Visva-Janani, meaning mother of all, will obtain everything. There is the greatest efficiency when the name is repeated with the conception that Mai is Mother of all, and not of any limited people of a particular nation and religion. There is nothing which cannot be obtained either on earth or heaven, when Mother is pleased. They are poor, they are unfortunate, they remain poor, they remain unfortunate, they are much afflicted with many distresses and diseases, in whose mind there is no faith in the worship of Mother. Other deities are very much pleased when the name of Mother is recited. Who does not love Mother? By repeating these names, one becomes truly the supreme Lord of one-self and others.
The root of salvation is knowledge and the realization of the truth that finally there is nothing else except Mother and Mother alone and the realization of oneness of Mother and Her children and Her home. Knowledge proceeds from the grace of mother conceived as Love and Mercy by experience, when devotee attains certain spiritual maturity.
Gifts, sacrifices, penance, recitation, religious study, Japa, meditation, rites, restraint, etc., all these should be preceded by and ended with “Jaya Maai”.
There is no gender in the case of Mother; and genders follow the words and conceptions only. Mother is neither a woman nor a man nor any other being. Mother is pure consciousness. No gender should be finally attributed to Her except for conceptions and suitability or fanning the flame of devotion.
The Fire, the Moon, the Sun and the Dawn are the four dwellings or the physical and visible aspects of Mother.
Jaya Maai, Mother Bless All
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