"wonderfully high and great and surpassing all realities and imaginations."
The Sun referred to in " millions of Suns in the firmament" means unbearable lustre and that is obtainable by the greatest austerity of the repetition of the highest Mantras of Mai Markand Gaayatri, or that of Mai Markand Trishati or the simplest " Jay Mai Jay Markand Mai."
(179) Sarva-Mantra-Svarupini सर्वमन्त्रस्वरूपिणी - She is the very essence of all mantras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 204
By concentration on Mother as a mother, the supreme divine energy of loving others results in trying to identify oneself with Her as Hers. Gradually the perception of the fullness of the individuality is felt and the development of such perception is later more and more experienced, Identification stated above is Concentration or Anusandhaan अनुसंधान, Perception is Mantra-Siddhi मन्त्रसिध्दी or the success of the mantra repetition and the full development is Anubhavaअनुभव or realisation.
According to the Mai-istic creed, there is no higher Mantra than Jay Mai Jay Markand Mai and the practice of getting a certain desire fulfilled by repetition of a certain mantra personally or through a representative is discountenanced. Mantra repetition can be only for getting the Grace, or for a prayer to some good purpose, mostly for others, and without any selfish return.
Once it becomes a conviction that it is Mother and Mother's Grace that gives or does a certain work, the whole outlook is entirely changed. There is no marketing, no mechanical doing of something, somehow, leading us somewhere, no bargaining with the deity, no chasing and no cheating."YOUR'S IS TO PRAY, AND IT IS HER WILL TO GRANT OR NOT".At every step in this life, there is some difficulty of illness, affliction, poverty, painfulness, etc.
How long to wonder and how often to break one's head and empty one's purse, in the search of almost a mirage!!! Mai-ism says "miseries will be endless". Make yourself proof to them. Seek Grace, pray without despondency in case the prayers are not heard. Practise living cheerfully., with the spirit of self-surrender, in any circumstances. Further, as a result of the grant of the request, a devotee does not get deluded as a Siddha (if at all there is any), because he does not consider himself to be the giver or the worker. Unnecessary fuss and bossing due to a little better knowledge of rituals or sacred word has no dancing platform. MOTHER NEVER FAILS, TO DO WHAT IS BEST IN THE INTEREST OF HER DEVOTEES, ON PRAYING TO FOR RELIEF.
Readers would not rest satisfied until they know, if this theory is supported by practical experience, and I may reply to them. " There are experiences, which would take volumes to narrate, of prayers by devotees that have been heard by Mother." I am not talking of old grand-mothers tales or hearsay's and rumours of some Bhaktaas in past. I am referring to the experiences of myself, as great an atheist as any of you, who wants things to be proved to him, as in a civil court, supported by ample outside independent evidence.
A Mai-ist should not forget that this granting of desires, is with the ultimate desire of attracting Her children to Herself.
There is the other side, as well. Mantras have laudable uses, when (1) they serve magnetic healing or abating of diseases, etc., for very general abating of miseries;
(2) For ornamental grandeur, decency, poetry, sublimity, purification of place and mind, inviting a deity or seeking grace, or (3) as spiritual diplomacy to pull out disciple from the mudmire of worldliness by offering baits under the temptation of the benefits, gradually introducing him to the higher world of God, Guru, Devotees, etc. (although through a selfish motive to start with), and making him ascend the spiritual ladder, rung after rung.
This use, however, of Mantra by way of a spiritual diplomacy, for the welfare of the disciple, becomes at once apparent. Such a Mantra-worker is purely a selfless man, and work for a selfless purpose without any specific desire.
(180) Sarva-yantra-atmikaa सर्वयन्त्रात्मिका - She is the soul of all Yantras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 205
Mantra is in a way, Mother's representation as vibratory projection. Tantra is the science, teaching how by certain methods of worship, concentration, etc.with Yantra, one may attain Mother. Mantra is the sacred word, for repeated remembrance of Mother. Thus in a word, Mantra is the word. Tantra is the thought and Yantra is Mother Herself. Word represents Action Energy and is a powerful act. Tantra represents Knowledge Energy and yantra is the charged battery of Desire Energy. In another word, Yantra is the object of meditation and worship. Mantra is the speech and Tantra is the science of thought, and conduct with reference to the Yantra.
(181) Sarva-tantra-rupaa सर्वतन्त्ररूपा - Thou art the spirit of all Tantras.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 206
The ultimate goal of Tantras is to be one with Mother, and Tantras are Her body. Each tantra by itself represents any one of Her limbs and the study of these scriptures helps the student to be finally able to concentrate upon the corresponding limb. If Mother's Grace is there, all the troubles of mastering Tantras will be saved. And while it is impossible for himself to progress on Her way any further. It is so very easy for Mother, who is the Ruler of all, to make necessary arrangements for Herself to go nearer. Her sweet will is enough. If Mother's Grace is there, one does not need any Guru's initiation as Mother is all Mantras. Mother is all Mantras, all Yantras and all Tantras, as also their soul.
Tantras are those scriptures in which practicability is many times much greater than in other scriptures, and in which methods are described for the attainment of Mother. Usually, Tantras relate to worship of Shiva and Shakti and describe the methods of evolution through the science of Kundalini and Chakras, etc. Generally, they are stated to have been narrated by Shiva to afford an easy remedy in this iron age of weak, unfortunate, deluded and evil-minded race, known as Kali Yuga.
Mother resides in all Yantras when She desires to lift up the devotee worshipping a certain Yantra, towards Her. Any Yantra serves the purpose. If Her Grace is there, there is no disqualification, due to Yantra being not of a particular type, or sanctified in particular ceremonial way or obtained from a particular source. Any Yantra is powerful enough at all times.
The body of the Great Mother should be contemplated upon, as a perfect Image of all sacred Love contained in different Tantras, because there is the relationship of the different Tantras with Mother corresponding different limbs and with crown, garments, ear-rings etc. This is as under:-
1. The Lotus Feet.(Kaamika) 2 and 3.The toes (Kaarana and Prasrita) 4. Ankles (Yogaja). 5.The knees (Ajita). 6.The thighs (Dipta). 7. Navel (Suprabheda). 8. Stomach (Vijaya). 9. Heart (Nishvaasa). 10.The bosom (Svayambhuva) 11. Arms (Vipula). 12.Chest (Chandrajnaana). 13. The Throat ( Viraagama). 14. Lotus Face (Bimba). 15- Cheeks (Lalita). 16. Tongue (Prodgita).17. Ears (Rurutantra).
18.Ear-rings(Santaana). 19. The three eyes. (Anala).
20. Forehead (Siddha). 21.Crown.(Mukuta). 22.Red coloured gems(Kirana). 23.Back(Amshumaan).
24.Garments. (Vaatula).
(182) Manonmani मनोन्मनी The giver of the highest spiritual stage.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 207
Manonmani is the eighth stage of spirituality, reached by attainment of concentration at several centres between the eyebrows and the Brahmarandhra or the topmost point in the head. When Unmani stage is reached, there is no consciousness of time or space, nor that of tattvas (elements), or the deity. There is only perfect purity, freedom and supremacy.
When the mind, free from attachment to an object, fixed on the heart, attains the state of Unmani, then the supreme abode should be known to have been reached. Manonmani is kind of Yoga achievement, and its characteristics are that the eyes neither close nor open, breath is neither inhaled or exhaled, and the mind is neither speculating nor doubting. When the process of meditation ceases, and the idea of the meditator and the object of meditation is entirely destroyed, then Unmani stage should be known to have been reached. Subsequently, the devotee enjoys the ambrosia of wisdom, and Mother is the giver of wisdom and all supernatural powers and other attainments.
Manonmani can also be taken to mean Mother that raises the minds of the devotees.
(183) Maaheshvari माहेश्वरी . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 208
" In Her dark quality (Tamas), Mother is called Rudraani; in Her passionate quality (Rajas), She is called Brahmaani in Her pure quality (Sattva). She is called The all-pervading Vaishnavi. Devoid of the three qualities (Nirgunaa), She is Maahesvari, who should be worshipped in Her specific way by such persons alone, who possess purity of mind and have observed celibacy."
(184) Mahaa-devi महादेवी -The great Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 208
(185) Mahaa-lakshmi महालक्ष्मी. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 210
" The beautiful azure (Shyaamaa श्यामा), all-fascinating, Supreme Shakti, who is conceived to be the girl of a little below thirteen years of age and worshipped during Kumaari Poojaa worship. of within teen girls representing Mother.
(186) Mrida-priyaa मृडप्रिया- Beloved Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 211
Mrida, happiness. Mrida also means persons who predominate in Saattvik nature for the sake of conferring happiness on men. Her greatest joy lies in conferring happiness.
She considers Herself to be beloved Mother of those who are for wishing and carrying happiness to others.
(187) Mahaa-pujyaa महापूज्या -Mighty object of worship.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 213
Mother is also worshipped, by Shiva and other deities, through images of several elements. The most prominent of these elements are: 1) Stone 2) Gold 3) Silver 4) Copper 5) Brass 6) Crystal 7) Gems 8) Pearls 9) Coral 10) Lapis 11) Lazuli 12) Tin 13) Adamant and 14) Iron, etc. Surya ( the God Sun ) worships Mother through the idol, made of gems.
To say that idolatry cannot help an aspirant is as foolish as to say that only idolatry can help. Every name needs a form for the realisation of the object represented by the name. The substance on which that form is projected may be anything. An idol can be either in the physical form of some material element or in mind or in space outside or in the heart or in the brain-stuff, etc. Two forms are however noteworthy; one in the lifeless matter at one end and the other in living beings themselves, as in the case of Guru-worship, Shiva-Shakti worship,, Kumaari worship, etc.
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