Names 105 to 112

GROUP G

(105) Bhavaani भवानी - Life-giver to all opposite pairs of conditions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 112
Bhava means a liberated condition, as also worldliness, and desire. She is the life-giver to these as well as to their opposites. Devotees alone can realise this paradox, and that is why Mother is called sportive. In a dramatic company the chaste and the vile woman, the king and the enemy, the successful and the defeated, all are of the proprietor's making. Thus saint and sinner are of Her making. It is all Mother's play. Bhava means Shiva (desirelessness) as also Samsaara (worldliness), and also Manmatha (desirefulness), and ana means to give life. Shakti is called Bhavaani because She gives life to, as well as ends the Samsaar (Worldliness).
Worldliness and world-wormness do not mean the same thing. A worldworm is intensely relishful  ( PAAMAR- पामर ). The worldly is one who is hand and foot, bound down ( Baddha बध्द ) by worldliness Samsaar संसार.Worldliness is slipping away from the final Truth.
Saltwater fish will die in fresh water and fisher-women will suffer from vomiting, on account of the rose-scent in a rose garden. That explain worldwormness.
Worldliness is confining to one's own selfishness and wasting precious life for one's own self and the family alone. It is the ignorance of the final truths and lack of understanding, as to the working of  God, universe, souls and the Karmic Law. Ignorance as to what should be done and what should not be done.

Ignorance, as to the real values to be set, as to what matters, one should be alert or indifferent about, as to what matters he should be active or passive about. and as to the high value that should be set inward and outward purity, holy and truthfulness, has played the most important part in the happiness and misery of mankind, races, nations, societies and individuals. Ignorance is responsible for all the play of worldly people, and for their no belief, no faith, either as regards their being controlled or helped by much higher forces and agencies, and no obedience to any higher powers. The absence of knowledge about the liability of having to answer for one's actions, not knowing of the Divine Law of action and reaction, not knowing of the higher powers of one's self if the pure and divine soul, is the main indication of worldliness. Soul-lost, small-witted, shortsighted, dead-cruel, selfish,molesting-and-persecuting-tendenciful; such are some of the characteristics of worldly people. Thus runs an interesting description of world-worms and world-entangled souls.
" Driven by unattainable desires, blunt to lawfulness or unlawfulness, justice or injustice, blunt to morality or immorality in seeing and acting to get their desires fulfilled. Ever busy with scheming and arranging plots after plots but never getting wiser, although meeting failures after failures ".
" Hypocritic, self-sufficient, proud, passionately deluded and infatuated; living with self-imposed blindness in their own self-created the universe and having, as their highest goal, the satisfaction of their own wishes, desires and commands".
" Domineering, boring, annoying and burdensome. Considering themselves to be the best and wisest and expecting the whole humanity to rally round them and do as they desire or command or teach. Not knowing their own faults and vices. With themselves as the " be-all and end-all." Full of evil actions and full of desires and motions without the smallest ideas of their undeservedness, etc.

(106) Bhaavanaa-gamyaa भावनागम्या - She is to be attained by meditation.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 113

Bhavanaa also means sincere desire. Neither physical act nor mental act would be please Mother; desire and love will, however not only please but move Her. A higher meaning is that She is attainable only by Her own desire to make Herself attainable by a particular person. Bhaavanaa originates from Herself.

(107) Bhava-aranya-kuthaa-rikaa भवारण्यकुठारिका - The woodcutter of the forest of earthly existence & worldliness.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 114

(108) Bhadra-priyaa भद्रप्रिया - Delighting in benevolence.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 115

(109) Bhadra-murtih भद्रमूर्तिः - Of benevolent appearance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 116

(110) Bhakta-sau-bhaagya-daayini भक्तसौभाग्यदायिनी - Conferring prosperity on the devotees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 117 
Just as a damsel is said to have been blessed with Saubhaagya when she is given a husband and is never to be separated from him, so Bhakta's Saubhaagya is the attainment of Mother and no separability from Her. " Bhaga" means fortune, desire, magnanimity, strength, effort, light and fame.

(111) Bhakti-priyaa भक्तिप्रिया - Delighting in devotion. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 118
Bhakti is primarily of three kinds (1) Mediocre (Gauna); (2) Superior (Mukhya) and (3) Divine Love. Mediocre or superior devotion is longing directed towards Mother without or with full Divine knowledge respectively. Divine Love is the desire of being one with and merging in Mother. Fundamentally, the service of humanity is the most important means ( of reaching the Mother). However, there are many methods of practising devotion, such as remembering, pronouncing the name of Mother etc.

Bhakti or devotion is indicated and increased by love of hearing, remembering, making others remember, hearing narration and remembering by narration, worshipping, prostrating, glorifying, relation-establishing, serving, surrendering, equalizing, unifying, imitating, accompanying, meditating, realising, residing with and merging in one's beloved ideal, etc. Generally, Divine Love is also amalgamated with superior devotion, being its cream form.
Importance of devotion is considered great. It is stated in Hindu Scriptures, " Even if a devotee is barbarian ( mlechchha), he is the best of the Brahmins, he is Sannyasin, he is ascetic and he is learned, man. Devotion should be known to have the power of a conflagration to the forest of sin."
Mortals can do nothing for Mother, who is ever satisfied and has no end to accomplish, but Mother condescends to receive with gratification, whatever they do by way of devotion or whatever they offer externally or internally.

(112) Bhakti-gamyaa भक्तिगम्या - To be approached by devotion.
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक119 
Although Mother is unmanifest, She becomes perceptible through devotion. By undeviating devotion, Mother maybe perceived and known and seen and entered in essence. This entering means Salvation. Salvation is the attainment of Mother Herself, who is attained by Devotion alone.
Devotion confers all objects of human desire; if one places reliance on the Guru, in his teachings and in the practice taught by him, which destroys doubts of one's mind, this devotion of Mother, which gives everything, enables one to cross the ocean of Samsaara. Devoid of devotion, men surely suffer here and hereafter.

Names 96 to 104

GROUP F

The next group of names can be taken to be representing Mother in a personal relationship with humanity, families and individuals. This is the idea of reality and is best conveyed by the name Chidagni-Kunda-Sambhootaa(चिदग्निकुण्डसंभूता)
The reality is felt when one has the thing before one's eyes. The word Sambhootaa ( sprung up ) is indicative of the reality of Mother's taking interest, in the smallest details of whatever affects Her worshippers and devotees especially This idea has been summed up in the rendering " The beck and call Mother."
Gujarati Mai-ists are recommended to read Mai-Smriti, which describes the Founder's experience of Mother as the beck and call Mother, summarised in three hundred names e.g., sickness-bed-attendant Mother.
Late Brother Kantilal Bhogilal Desai, a great devotee of Mother, to whose relations with different saints, a good deal of the spread of Mother Movement is due, expressed his considered opinion based on his own experience, that his uplift in the devotional realm was the outcome of his selecting Mai-Smriti for his daily repetitions.
This little compilation has a great sublimating efficacy for them that have full faith in the possibility of the relationship between Mother and Her devotee being as a concrete as between a living human mother in flesh and the son.

(96) Kula-sanketa-paalini कुलसंकेतपालिनी - The protector of the secrets of the scriptures, the Protector of fame and the Protector during temporary sufferings as a result of right conduct and virtue being crushed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 91
Kula means the scripture, She keeps the secret of the scriptures. This means that, although the scriptures are read, nothing is achieved or understood without Her grace or that of the Guru.
Kula also means family, and right conduct; Mother also keeps the secrets of the failings of Her devotees,i.e., keeps up their honour before the world, so long as they are forgivable and unrepeated blunders.
Kula also means the collection of Chakras, etc., but enough has been said on that subject for the present and here the names referring to Kula are taken in the other sense.

(97) Kaulini कौलिनी -Belonging to families. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 94
Because She is worshipped in every house." Mother is to be worshipped in every place, town, house, village and forest by men who are devoted to Her ".
" Kula means Shakti, and Akula means Shiva, and union of Kula with Akula is called Kaulaa. As Kaulini, Mai therefore also suggests the greatest blessedness on  Conjugal joint and mutual worship on Mai Days, as She  creates  sacrificing   and self-surrendering love between husband and wife."

(98) Kula-anganaa कुलांगना -The chaste family woman who is the family-Saviour.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 92 
Kula the chaste family. Mother is the protector of womanhood and chastity of ladies that belongs to high families. The meaning is that the chastity-vowed respectable women are well protected in any emergency, especially against assaulters, by Mother.

(99) Kulaantas-thaa कुलान्तस्था - She that stands by Her devotee's family or by the side of all women and men of right conduct up to the end, and who finally rewards them.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 93

(100) Kula-yogini कुलयोगिनी - She that incorporates one desirous of being incorporated, in Mother's family of Her devotees and sons.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 95
Kulaachaar also means offering worship, etc. to a chakra a geometrical figure mentally inscribed in ether or a metal plate. But as stated before, that meaning should not be thought of, in this set of names, of a different field of Mother's action.
She is called Kulayogini because She is connecting members of the family in a tie.

(101) Akulaa अकुला -Having no Kula. She that does not judge human beings by births and families, but by their intrinsic worth. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 96

(102) Samayaan-tasthaa समयान्तस्था - She that stands by the side of Her devotees in worst times, and when he is undergoing pains to leave this body, or She that resides in the heart of one, who extends equality to all. Sama सम means equality and ya य means he who attends it. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 97

(103) Samaya-achaara-tat-paraa समयाचारतत्परा - She that is ready to accept and be satisfied with the poorest and most incomplete and meagre rituals, which the devotee is able to observe serving at the right moment, as best as he can. Mother is most merciful while considering his capacities, circumstances, times and conditions. Just as Kaulaachaar कौलाचार is kind of worship, so is Samayaachaar समयाचार. The former is worshipping Mother in Chakras mentally produced in the ether. The latter is worshipping Mother in the ether of the heart itself.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 98

As per Mother's Ideal, Kulaachaar कुलाचार is the practice, in one's dealing with all, of a demeanour which proceeds from the belief that we are all of one (Kula कुल) family and Samayaachaar is the higher practice of seeing sameness and dealing out treatment of equality and justice to all.

This name also means She that is anxious to see that Her devotee's demeanour to all is uniformity, justice, oneness, sameness and equality. Samay समय means worship or time and Aachaar अाचार means behaviour. Mother's own behaviour also during worship is one of very great impatience, to somehow finish up the rituals and very quickly enter into personal relations of equality, of Mother and Son or God and devotee, with Her devotees.
Thus in the field of worship, he who worships by imaging  Mother as standing in a geometrical figure, outside in the ether, is Kaulaachaari कौलाचारी whereas he who worships by creating the image of Mother as centred in his own heart is a Samayaachaari समयाचारी.
In the field of the outer world, he who extends the relations and treatment of equality, sameness and oneness to others is a Kaulaachaari कौलाचारी, whereas he who is prepared to take matters as they befall with self-surrendering spirit is a Samayaachaari समयाचारी.
To express the above by a link, Kaulaachaari is represented by " Love All and Serve All" and Samayaachaari, by " with unconditional self-surrender" and both of them are commonly connected with "Devote yourself to Mother".

(104) Mahaa-Sakti महासक्ति - Greatly attached to and possessed with a craving for, Her devotees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 109
She is so much devoted to Her devotees that She is actually almost mad after them, so to say, infatuated with them. Aasakti means craving.

Jaya Maai, Mother Bless All.

Names 86 to 95

GROUP E

After describing the outer form of Mother (the physical and the subtle ) Her subtlest form Kundalini  (in the body) is now described.
Kundalini or the Serpentine Power in the Mulaadhaara Chakra मूलाधार चक्र at the lower end of the spinal cord, sleeping in three and a half coils , when roused rushes upwards and breaks through the six chakras as well as the three knots called Brahma, Vishnu & Rudragranthis, along the spinal cord and proceeding to the Sahasraar Chakra सहस्रार चक्र in the head, causes the nectar therefrom to flow.
Even those who are not yogis, attain all these advantages by mere single minded  devotional self-absorption.
(86) Kundalini कुण्डलिनी -  Serpentine Power. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 110
Kundala means coiled and hence Kundalini means what is coiled. Its own form is like a coiled serpent.
" The shining(Tejas तेजस) vital energy(Jivashakti जीव शक्ति), which is the manifestation of life (Praana प्राण), is called Kundalini. This resides in the center of the flames of fire of Mulaadhaara Chakra. She is sleeping like a serpent, having three (and a half) coils , radiant and she is ever hissing in the centre of Sushumna the central passage of the spinal cord, where She resides.
(87) Kula-amritaika-rasikaa कुलामृतैकरसिका - She has special fondness for the nectar of Kula. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 90
" It is not that She is fond of drinking nectar, but She is fond of giving a nectar shower or a nectar bath," to Her truest devotees children.
" The Shakti called Kundalini in the form of a serpent, beautiful, fine as a lotus fibre, resides in the Mulaadhaara , biting the pericarp of the Mulaadhaara , which is like the pericarp of a lotus, with its tail in its mouth."
Seated comfortably, the aspirant should force the breath upwards. By the compression of the breath, or by devotion and meditation, the fire within blazes up.By the force of this blaze, Kundalini wakes up and breaks through the knots as well as the six lotuses. This energy reaches the Sahasraar-chakra and the ecstatic condition then experienced is known as the supreme state (para परा), and is the cause of the final beatitude.
(88) Mulaa-dhaaraika-nilayaa मूलाधारैकनिलया - Chiefly residing in the Mulaadhaara.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 99
This means that in most of the bodies, the central passage through the Sushumna is entirely closed.

(89) Tadillataa-sama-ruchih तडिल्लतासमरूचिः - Brilliant and speedy as the lightning flash, in Her passage from Mulaadhaar to Sahasraar.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 107
(90) Brahma-granthi-vibhedini ब्रह्मग्रन्थिविभेदिनी -Severing he knot called Brahmagranthi.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 100
There are six chakras and three knots on the passage. 
The nectar flowing from the Sahasraar सहस्रार is called Kulaamrita कुलामृत. In everybody at the bottom of the spinal cord, there is a cavity in which Kundalini कुण्डलिनी resides.There are three passages along the spinal cord from near anus to the brain.The two passages on the sides are open for all, through which breathing takes place.The central one is closed for all, except for yogis and Devotees.A Yogi opens up the central passage and gets Kundalini to rise in this passage by the Praanaayam प्राणायाम i.e. scientific breathing practice and other methods and in a scientific way.The devotee only experiences , that rushing of the Kundalini has happened when the phenomena of the Bliss and unconsciousness take place. When the devotee experiences the highest ecstasy, the Kundalini has been in the Sahasraar (brain) and the nectar has been flowing.
(91) Vishnu-granthi-vibhedini विष्णुग्रन्थिविभेदिनी - Severing the knot called Vishnugranthi. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 102

(92) Rudra-granthi-vibhedini रूद्रग्रन्थिविभेदिनी - Severing the knot called Rudragranthi.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 104
These knots are named, Brahma, Vishnu and Rudragranthis. The earth and water elements with the two chakras Mulaadhaar and Svaadhisthaan are indicated by Brahmagranthi. The next two powerful and shining elements are fire and sun;   these with the two chakras of Manipur and Anaahat are indicated by Vishnugranthi. The next two elements in the form of air and ether with the two chakras of Vishudhhi विशुध्दी and Aajnaa आज्ञा are indicated by the Rudragranthi.
Those that are fortunate enough to have these knots severed, i.e., pierced, through by Kundalini, rise above all the overpowering and impurifying influences of the particular elements and have the control of everything that is capable of being done , as a result of the full control of these elements. It is by this method that the siddhis or  supernatural powers and wonderfully mighty benefits and experiences are attained.
(93) Shat-chakro-pari-sams-thitaa षट्-चक्रोपरिसंस्थिता - Residing above the six chakras.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 108
Samsthitaa संस्थिता (Residing); residing above the six chakras , viz., Mulaadhaara,Svaadhishthaan,Manipura, Anaahat,Vishuddhi and Aajnaa.
(94) Sahasraara-ambuja-arudhaa सहस्राराम्बुजारूढा - Having ascended the thousand petalled lotus.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 105

(95) Sudhaa-saaraabhi-varshini सुधासाराभिवर्षिणी - Showering down torrents of ambrosia.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 106

When the devotee rises to the understanding of his Godlessness (?) as he feels it, when he gets extremely uneasy and discontented, when his desire to be nearer Mother becomes extremely intensified, when there is burning fire of painfulness due to separation, then in the case of the devotee, the working is not through the scientific yogic process of Praanaayaam breathing,etc. What takes place in the case of devotee is this: Considering that Her child is ignorant of the yoga methods, Mother Herself as Kundalini wakes up and rises, in the central passage Herself , as if driven to the necessity of rising, due to the pressure of the devotee's desire, and finally deluges him with nectar.

As stated in the introduction page, Sahasraar is the nectar lake, to which Mother takes Her child (the devotional soul) for an ambrosia bath, when the child gets restless and craves for the swim-bath-sport with playful Mother and violently shakes from sleep.

The rising of Kundalini is the commencement of the manifesting of the unmanifested Mother and She is in the highest manifested form when She reaches Sahasraar सहस्रार.In the path from just manifested to highest manifested, there are three stations of action and three of rest. That of action is described as of the breaking of the knot.So that three times Mother is Mahaa Raajni the valiant Mother, and thrice Sinhaasaneshvari. In Mulaadhaar,She is ShreeMaataa full of mercy to raise the devotee from ignorance and misery, and in Sahasraar, She is Nijaaruna-prabhaapura-majjat-brahmaanda-mandalaa, i.e., deluging the devotee in the shower of Life, Light and Love.Rising from Mulaadhaar, She breaks the spell of the creative energy, which is doing the work in the universe, of breaking the unity into multiplicity. When that creative energy is vanquished , the vanquished, as is usual,naturally becomes the ally of the devotee and makes a friendly present of control over whatever relates to its dominion. Further, when Mother is taking a slight rest, She is worshipped by the devotee, for what She has done fore him. Again She breaks the spell of the differentiating energy, which is doing the work of keeping the different relationships of the multiplicities , and this vanquished also becomes the ally. Again She is worshipped during rest, and then again She breaks the spell of the final energy, which helps the work of bringing the multiplicity to unity and creates oneness of manifoldness, for Her devotee. After this is done, She is in Her highest joy in Sahasraar.
To repeat,Mother is Shree Maataa in the Mulaadhaar Chakra and Nijaaruna-prabhaapura-majjat-brahmaanda-mandalaa in the Sahasraar Chakra. She is the unmanifested and the highest manifested Mother in the two centers respectively.In Mulaadhaar She begins to be the Mahaa-raajni, the valiant Heroic Fighting Queen with activity and She thus , alternately in six centres Mahaa-Raajni and Shree-mat-Sinhaasaneshvari. Thus between the two functions of as Merciful Mother and Mother who endows the devotee with Light, Life and Love, She is alternately the fighting Queen Mother, and the worshipped giving-what-the-devotee-wants Mother. 
Breaking the knot means breaking the spell and includes three processes,viz., (1) conquering the opposition due to a certain energy; (2) understanding it and (3) utilizing it to one's elevation.

Names 81 to 85

GROUP D

Up till now what has been described is Her physical form and now we come to Her subtle form. As "Sinhaasaneshvari"
सिंहासनेश्वरी She is giving boons from a distance in an unknown and royal way. This is done by Her subtle form which is Mantra-made and by Her most secret form of Kundalini कुण्डलिनी known as Serpentine Power residing in every human body. Sinhaasana सिंहासन is also a Mantra. The latter secret forms are described in the names of the next group E. Here in group D, the subtle form which is inseparable from Her physical form is described.

(81) Srimat-vaagbhava-kutaika-svarupa-mukha-pankajaa
श्रीमद्वाग्भवकूटैकस्वरूपमुखपंकजा - Her Lotus Face represents the divine Vaagbhava group ( a group of syllables in the pancha-dashi mantra).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 85
The Panchadashi Mantra पंचदशी मंत्र has three portions, the first of which corresponds to the topmost portion of the Mother's physical body,viz., the face. Shrimat (divine) श्रीमत means having the power of conferring wisdom and other exalted powers. Vaagabhava means that by which a person attains the power of speech. The Vaagbhava-kuta वाग्भवकूट is the group of five syllables,viz., ka, e, i, la, hrim. ( क, ए, ई, ल, ह्रीं )

(82) Kanthaadha-kati-paryanta-madhya-kuta-svarupini
कण्ठाधःकटिपर्यन्तमध्यकूटस्वरूपिणी - The central portion from the throat to the waist represents the Madhyakuta. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 86
Madhyakuta is called Kaamaraaja-kuta कामराजकूट also as (Kaama) the desire to liberate Her devotees resides in Mother's heart. This kuta has a group of six syllables,viz., ha, sa, ka, ha, la, hrim. ( ह, स, क, ह, ल, ह्रीं )

(83) Shakti-kutaika-taapanaa-katyadho-bhaaga-dhaarini 
शक्तिकूटैकतापन्नकट्यधोभागधारिणी - The lower portion from the waist downwards represents Shaktikuta.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 87
This is a group of four syllables, viz., sa, ka, la, hrim.( स, क, ल, ह्रीं )

Thus the first group of Mantras represents - Mother's portion from head to chin, the face and knowledge, and is called Vaag-Bhava-Kuta and contains five letters, viz. ka, e, i, la, hrim.
The second group represents Mother's portion from throat to waist and heart and desire, and is called Kaam-Raaja-Kuta or Madhya-Kuta and consists six letters, viz., ha,sa, ka, ha, la, hrim. 
The third group represents Mother's portion from waist to toe, Lotus Feet and action, and is called Shakti-Kuta. The group contains four letters, viz., sa, ka, la, hrim.

Please note that, Vaagabhava Kuta is connected with Mantra repetition, Kaam-Raaja-Kuta with devotion and Shakti-Kuta with service, love and self-surrender to the Lotus Feet.
The first is connected with knowledge, the second with devotion and the third with Yoga ( Supernatural powers- Shakti) and complete self-surrender or love. The first with head, the second with heart and the third with Mulaadhaar Chakra and Lotus Feet.

Thus Mother's Grace flows prominently along the paths of Knowledge, Devotion, Yoga and Love.No aspirant is purely of one type. Generally, there is simultaneous progress, more or less on all allied planes of spiritual evolution, though sometimes knowledge and devotion are alternately in preponderance and though some are natural achievements and some acquired ones.
So often there have been strong disputes as to the superiority of one to another, and I have been so often questioned that I would record my views here, though this is not the right place. In the first place although some are called Devotees भक्त, some Jnaanis ज्ञानी some Yogis योगी and some God-lovers प्रेमी, it is seldom that anyone is the only achievement. We fancifully give exclusive names after the most prominent achievement.
The simplest view is to have very clear definitions and very appropriate diagnosis. To explain by an illustration, in the case of a father fondling a child and the mother neglecting the child, one should not commit the blunder of arriving at a universal conclusion that every father loves a child more than the mother. It should, however, be clearly seen that a particular father is rather a mother and a particular mother is rather a father. The error should be located correctly.
Going by essence and not by conclusions wrongly made from wrong premises about the lives, names and achievements of certain personalities, these distinctions should be viewed thus. A Jnaani ज्ञानी is one who knows the smallest detail everything including how to attain God and salvation. A devotee is extremely desirous of being in accompaniment with God. A yogi is a practitioner of visualising
God with Glory and Power. Finally, the lover is the enjoyer and desirous of being one with God.
In a word jnanin tells you how to get, an inferior devotee (Guana Bhakta -गौण भक्त ) desires to get, a yogi gets a stealthy glimpse by effort,  a superior devotee or a God-lover
(Paraa-Bhakta परा भक्त) is happy extremely with believing God to be as it were in his possession. The God-lover first swallows up God and then gets himself swallowed up by God. The Founder often prays " Oh, Mother, I have first imprisoned thee in my heart and then handed over myself to Thee  as Thy prisoner to be done with as Thou desirest."

(84) Mula-mantraat-mikaa मूलमंत्रात्मिका - She is the root Mantra itself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 88 
Mula means root. This is the fifteen-syllabled mantra known as Panchadashi पंचदशी मन्त्र. This Panchadashi Mantra is  ka,e,i,la,hrim,|| ha,sa,ka,ha,la,hrim || sa,ka,la, hrim || 
 [ क ए ई ल ह्रीं । ह स क ह ल ह्रीं । स क ल ह्रीं । ] The three portions are called Kutas.
She is the soul of all mantras. This means that mere repetition without love and faith does not give the desired result just as a lifeless body can help in no way. A further meaning sought to be conveyed by some Mai-ists, who have tried so many other Mantras, is that Her sacred name Jay Mai Jay Markand Mai जय माई जय मार्कण्ड माई has by repetition given more efficacious and quicker result than so many other mantras.
Mai-ist should not, however, jump to this  Mantra. But first practice Mai(माई), next Jai Mai (जय माई), next Aum Shrim Jay Mai (ॐ श्रीं जय माई), next Aim Shreem Jay Mai ( एें श्रीं जय माई), then Aim Klim Sauhoo (एें क्लीं सौः). When he begins to see in dreams a beautiful park with beautifully carved out roads, and feels the joys of spring with peacocks, cuckoos, etc. therein, and when Mother in the form of a young girl within teens is seen playing with Her maids  with a flower ball or in company with some devotees of Mother or any other enjoying position, it should be understood that the achievement of the Mantra has been fully perfected ( Siddha सिध्द).
Some Mai-ists even without a preliminary idea see in a dream Mother in the relieving posture over a couch supported by four legs which show movement. Some see a big hall with hundreds of most beautiful maids, surrounding a throne on which Mother is seen seated. Each dream has its own significance and is generally indicative of the stage of the devotee who dreams. 
I do not mind being called Blind-faithed but I give these details because I wish a religion to be spoken of with a scientific and precise accuracy. I am sick of over-exaggeration and falsehood in a matter of religion and religious experiences. The conclusions can be bombarded with any new theories or beliefs to the contrary, but experiences themselves would not leave any room for discredited.

"Aim"एें increases mutual love between devotee and Mother, as that 
between Mother and son. Repetition of Aim, Aim, Aim will become Mai, Mai, Mai, Mother, Mother, Mother". Shreem श्रीं will give prosperity, Hrim ह्रीं  will make the devotee feel ashamed of what he is and will confer knowledge, on realising that he is unworthy, wicked and ignorant. Klim क्लीं will give him attractive power. Aim एें will perfect his love to Mother, Klim क्लीं will perfect his love to the universe and Sauhoo will establish an identity between him and all and Mother.
Considered from the point of evolution, AIM एें means fattered soul or JIVA. Hrim ह्रीं is knowledge or Vidya or Mother's Grace and Klim क्लीं means liberated soul, full of love for all.
Thus, between the fattered soul and liberated soul, there is only one thing, viz. the bashful young mother's Grace. The idea is very clear from (1) Jivah, Shivah, Shivo, Jeevah; (2) Sah, Jeevah, Sah, Sadaashivah; (3) Paasha, Baddah, Sadaajivah; (4)Paasha, Mukta Sadaashivah.  A fettered soul is (will be) liberated soul. Liberated soul is (was)fettered soul. The soul that has been bound up by Mother by Her noose is ever fettered (in spite of any efforts of himself and others). The soul which is delivered from the noose is forever a liberated soul in the end, even if there are ups and downs.
A Jeeva जीव or a soul means a person possessed with the idea of egoism, who believes himself to be the sole director of the eight groups, viz.,(Puryashtaka), (1) five organs of action; (2) five organs of knowledge;(3)five vital airs; (4) Manas, Buddhi, Chitta,and Ahankaar ( explained before); (5) five elements, (6) assets and  liabilities of actions and reactions  Karma; (7) desires and emotions, Karma and (8) on the top of everything ignorance, imperfection and controlledness, i.e., Avidyaa (अविद्या).
By extinction of attachment, the idea of his embodiment is destroyed, and by relinquishing the idea that he is the director of the eight groups above described, he gets over egotism.
When the Jeeva is released from egotism and even embodiment and is beyond any influence of the cause for embodiment and of the elements embodying him, he becomes Shiva or self-realised or Mukta or freed.
It is on the strength of this absolute truth that Mai-ists advocate no hate, no envy, no superiority complex. A Mai-ist must have been the most sensitive balance for judging his own actions thoughts and desires, but when he views others, he must have this view," The highest saint of today might have been the greatest devil of yesterday. The difference between the highest and lowest man is nothing compared to what Mother's Grace can do."
 A mantra is derived from man (मन) repetition and tra (त्र)protection and means that it protects those who repeat it.
(85) Mula-kuta-traya-kale-varaa मूलकूटत्रयकलेवरा -  possessing the body consisting of the three divisions of the root (Mantra).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 89

Jaya Mai, Mother Bless All.

Names 71 to 80

(71) Mantrinyambaa-virachita-vishanga-vadha-toshitaa 
मन्त्रिण्यम्बाविरचितविषंगवधतोषिता She is delighted at the destruction of Vishanga made by mother Mantrini.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 75
Vishanga and Vishukra are the two brothers of Bhanda. Vishanga is a perversion of life-conduct, poisoned judgment and craving for worldly objects. Vishukra is wasteful thinking and action. The perversion is removed by correct thinking and wasteful-ness by right action.

(72) Vishukra-praana-harana-vaaraahi-virya-nanditaa 
विशुक्रप्राणहरणवाराहीवीर्यनन्दिता - Rejoicing in he strength of Vaaraahi the sucker of the life of Vishukra. Vaaraahi  वाराही is Danda Naatha दण्डनाथ or Dandini दण्डिनी.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 76

(73) Kaameshvara-mukhaaloka-kalpita-shri-ganeshvaraa
कामेशवरमुखालोककल्पितश्रीगणेश्वरा - Shri Ganeshvara was formed by Her glances at Kaameshvara.ललितासहस्रनामस्तोत्र,नामक्रमांक77
Just as Kaamesha and Kaameshvaraa are different, so are Ganesh and Ganeshvara different. Ganesh is determination and discrimination and Ganeshvara is destroyer of doubt.
If, after that wasteful action is eliminated and an evil company is shunned by judicious action and right thinking, the devotee has mastered his desires, i.e., has become Kaameshvar, Mother smiles at him with approbation for his struggles and success. What arises from this smile is the destruction of all doubts ( the destroyer being Ganeshvara) about Mother's existence, Her readiness to help Her devotees, the final law of action and reaction and the conviction that each experience takes him along way Mother-ward.

(74) Mahaa-ganesha-nirbhinna-vighnayantrapraharshitaa
महागणेशनिर्भिन्नविघ्नयन्त्रप्रहर्षिता - She is delighted at the great Ganesha's breaking the obstacle formed of the magic figure.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 78
Impurities, wasteful action and evil company being eliminated, if one devotes oneself to Mother, Mother showers the Grace of the destruction of all doubts. The magic figure which means insoluble problems as the creation of the universe, life after death, re-incarnation.etc. cease to frighten or confuse the devotee and to form barriers, in relation with or progress towards Mother.
The magic figure which forms the main obstacle is the delusion and limitedness, which confines the soul to a certain restricted field of thought, imagination, emotion and action, etc. Beyond this little square like the four sides of a well in which the frog lives, he cannot peep. Everything else that surpasses those limits is not believed as existing or even possible. It is this magic square which is responsible for so much misunderstanding,alienship, hatred, differences, atheism, quarrelling and all the evils. That pitiable little worldworm finds his heaven and salvation in that little magic square. This square and infatuation of the square is broken by (1)  destruction of doubt about Mother's existence (2) the conviction about the infallibility of Karma Law (3) the conviction that there is a method and a remedy (4) practice with faith, viz., that he is capable of achieving final success through that remedy.

(75) Bhandaasurendra-nirmukta-shastra-pratyastra-varshini
भण्डासुरेन्द्रनिर्मुक्तशस्त्रप्रत्यस्त्रवर्षिणी - She is showering missiles in response to the weapons thrown by Bhandaasura. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 79
After this stage is reached,viz., that doubts have disappeared and the aberration about the said great truths has ceased, the lower mind makes very strong efforts to throw the man overboard. these are the missiles of Bhandaasura, and these missiles mean the last temptations. But when the devotee is thus tried, being pushed into the eternal abyss of delusion by Bhandaasura, Mother is equally alert and She is showering Her Grace in so many ways and of so many varied efficiencies and through so many sources. 

(76) Karaanguli-nakhotpanna-naaraayana-dashaakritih
करांगुलिनखोत्पन्ननारायणदशाकृतिः  From the nails of Her ten Lotus Feet and fingers the ten qualities of Naaraayana-ship ( supreme Godhood of a single universe ) spring.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 80
The Grace is showered from the nails, i.e., on the meditation of and on prostration to Her Lotus Feet, as a result of which there arises the fully perfected condition. In the usual proverb from " Nara to Naaraayan "[ नर से नारायण ], (from manhood to godhood), the meaning Naaraayan as "perfect", is clear. Also, Dashaa दशा means condition and Kriti कृति means to act. From Her Nails proceeds Her act of raising the devotee to the "perfect" condition. And there should be absolutely no doubtfulness or wonderfulness about it because the ten incarnations of Vishnu have sprung from Mother's fingernails. It is stated that the ten Avataars दशावतार (incarnations) having sprung from Her finger ends, and having done their godly miraculous work, stood before her with folded hands, for any further orders, to be carried out.
And this perfection takes place, through the instrumentality of higher and higher, and still higher energies following one after another from the rays, causing greater and greater evolution. this is shown by the avataars themselves of Vishnu, the protecting deity of the Trinity. These are the fish, the tortoise, the boar, the man-lionनृसिंह, the dwarf वामन, the primitive axe carrying Parashuram, Rama, Balaram, Krishna and Kalki, which generally represents the higher and higher forms of evolution of life inhabiting our Earth. From the meditation of the Lotus Feet, the devotee begins to know Mother as the origin of the different wonderful energies which have maintained the equilibrium of the universe. He further gets control over the five states of a jiva or a soul, viz., the wakeful जागृति, dreaming स्वप्न, sleepingसुषुप्ति, ecstatic  तुर्या and ultra-ecstatic परा and also over the powers of creationउत्पत्ति, preservationस्थिति and destructionलय, disappearance and re-appearance which fully belong to Mother, and within certain limitations are gifted to the souls as well, in their small little-soul-creations.

(77) Mahaa-paashupata-astra-agni-nirdagdha-asura-sainikaa
महापाशुपतास्त्राग्निनिर्दग्धासुरसैनिका - She burnt up the army with the fire of the astra (weapon ) called Mahaapaashupata(महापाशुपत). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 81
After that the grace has been fruitful to this extent She burns away the army, which means the long lingering undetectable Vaasanaas the fundamental rootlets of different desires.
Please differentiate "vanquishing" and "burning" as the latter means total annihilation and not mere control. The army of Daityaas ( demons)means mental modifications due to ignorance. The fire of Mahaapaashupataastra महापाशुपतास्त्र means the burning power created as a result of the belief and practice of the non-duality arising from and increasing with devotion.
(78) Kaameshvaraatra-agni-nirdagdha-sa-Bhandaasura-shunyakaa
कामेश्वरास्त्रनिर्दग्धसभण्डासुरशून्यका - Bhandaasura with his army was burnt up by the (Love) fire of the (weapon of) Kaameshvara. 
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 82
It is after so many efforts that the superior devotee becomes finally able to kill Bhandaasura by the Fire of Love which he bears to Mother. The subtle point to be noted here is that, although Mother has helped the devotee all throughout, the demon is finally killed by the Kaameshvar. This means that the liberation work of oneself is to be done by oneself alone.

(79) Brahmopendra-Mahendraadideva-samstuta-vaibhavaa 
ब्रह्मोपेन्द्रमहेन्द्रादिदेवसंस्तुतवैभवा - Her supreme power is praised by Brahmaa, Vishnu, Mahendra and others ( deities). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 83
Her wonderful royal sportivity is praised by all the three big deities for these reasons. Firstly, She Herself gradually brings about the evolution and salvation of Her devotee, secondly, She takes no credit to Herself and shows to the world that the success is achieved by Her devotee himself as the Asura (demon) was finally burnt by the devotee and not Herself and thirdly, She Herself again would restore Bhanda to life as will be seen from the next name.

(80) Hara-netraagni-sandagdha-kaama-sanjivana-aushadhih 
हरनेत्राग्निसंदग्धकामसंजीवनौषधिः - She was the life-giving medicine to Manmatha मन्मथ (God of Love)who was burnt up from the fire from the eye of Shiva.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 84
The question may arise. Is this evil a powerful enemy of Mother? No, even the evil is of Her own making and indispensable to supply the material to Her devotee for practising and experiencing the needful to realise Mother, and therefore, She sees that evil does remain in the world and is not entirely extinguished. Good and evil
both belong to Mother and are of Her making. One is needed for the other. She sees that none is powerful enough to wipe out the existence of the other.
Under  Mai conception, in reality, there is nothing like absolute good or absolute evil. Good and evil are simply relative terms. One helps the soul directly, the other indirectly. If one is achievable , the other is the indirect means of achieving. Evil is seemingly dirty manure to which the sweetest fruit of "good" often owes its existence. In Mother's Lodge philosophy, there is no hatred for evil and no possibility of destroying evil, once for all and ever. By sublimation, the worst vices may be transmuted to be the best virtues.  What is required is the Energy and the success on sublimation, both of which depend on Mother's and guru's Grace alone.
In another view, there is nothing bad. Everything is good, though of different grades. Where the judge enters, there the barrier line is formed; and what is below the bar receives a relative name of "evil".
The good and bad are, therefore, mere making of its maker.
The Mai-ist outlook is different from that of an average follower of any individual religion.  This goal is not to do something secretly for himself to save himself from miseries in his seclusion. The Mai-istic fabric is raised on " being oneself and harmless and useful member of a large family of the Mother ".
The true foundations of Mai creed are different in their very initial forms. Thus the Mai-ist has the greater disposition towards what may be called " Sahajaavasthaa " सहजावस्था, Causal State. as-it-may-please-Mother living". The evil should not be permitted to harass the good, and the good shall not be permitted to humiliate evil beyond certain limits. No downright denouncing of evil, no sky-reaching resounding of good. Be extremely alert, understand the working and act best to achieve your goal. If you can not withstand the temptation after having done your best, do not deprecate yourself, do not despond. Suffer cheerfully, be wiser through your folly; if a thorn has pricked you, well run to Mother. She will slap you but will remove the thorn. There is no great superiority of the thorn unpricked or inferiority of the thorn-pricked. Gradually and cheerfully go towards the goal with faith in Mother's protection and Guru's guidance.

  Thus names from 1 to 60 which fall under the category of  " Shree Maataa " (श्रीमाता) are of pure description and from 61 to 80 which describe how She helps Her devotees to achieve victory, have been shown as falling under the heading of "Shree Mahaaraajni " (श्रीमहाराज्ञी).
Jay Mai Jay Markand Mai Mother Bless All.

Names 61 to 70

GROUP C

Next is the description of Mother which would fall under " The All-conquering Mother ." " Shree Mahaa Raajni."(श्रीमहाराज्ञी) She is the best fighter, i.e., the eradicator of whatever is inimical to the devotees in the inner as well as the outer world. This Group C describes Mother as a valorous fighting Mother in battle-field.
The names so beautifully described here-below can be allegorically best explained. 
(61) Bhandaasura-vadhodyukta-shakti-senaa-samanvitaa  
भण्डासुरवधोद्युक्तशक्तिसेनासमन्विता - She is endowed with an army of Shaktis (powers) for the sake of slaying the sinful-suggesting and life-sucking in-dweller.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  65 
There is a belief in many religions that there is a Satan or a devil, who drives away one towards sinfulness. Here the idea is that there is an in-dweller within every being, something like the personification of the lower mind, who is an unavoidable being, being co-existent with the embodied and imprisoned soul, afflicted with ignorance, impermanency, limitedness, pain, sorrow, fear, etc.
The best way of breaking this Indweller's power is prostration to Mother's Lotus Feet, as by falling flat before Mother's Lotus Feet, the in-dweller is within our grip, being pressed between the ground and our heavy body. He can be emaciated and annihilated in course of time by the all-evil-consuming rays rushing from the Lotus Feet, the fingers and the nails which while coursing through our head and heart up to the toe and returning to Mother's Feet, take away a large portion of our worldly attachment and consciousness.
Asura असुर is made of Asu असु, meaning life and ra र meaning to take away. Asura असुर, therefore, means he who takes away life. Mythologically Bhandaasura was a demon born from the ashes of the God of love after he was burnt by Shiva. Philosophically the outlook about good and evil should be widened on knowing that evil is the only offspring of love itself, but when misplaced."Bhanda" भण्ड means beautiful to look and hellish to deal with, wrathful and shameless, apologising and repeating the same sins and harassments again & again."Bhandaasura"  
भण्डासुर may also mean a fettered soul and to destroy him means to transmute a bound soul to be a free soul.
As there are many further descriptive names, it is better to go side by side, with different meanings comprising concrete and abstract conceptions, and literal and philosophical interpretations. The reader of the book like this is expected to do much of the gap-filling, sorting and similar work, himself. There must be an ample field for him to exercise his own faculties, to serve himself and Mother. 
The Mother's army consists of Ganesha and Bhairava and Shaktis. Ganesha means determination after discrimination, and Bhairava means strong and perseverant, whole-hearted, nothing-sparring effort. Shaktis means powers which are best gained and awakened by Mother's meditation, as Meditation has creative power.
(62) Sampatkari-samaarudha-sindhura-vraja-sevitaa 
संपत्करीसमारूढसिंधूरव्रजसेविता - Attended by herds of elephants conducted by Sampatkari.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 66
To these elements of discrimination, determination, and efforts, is added the cheerfulness which is the fulness of the joyous state of mind, with patience.
Elephants are known for wisdom and their quite and cheerful disposition. In one word they are of Saatvik, i.e., equipoised and discriminative nature. Elephant-goad is previously stated to represent control or knowledge. So Sampatkari is the knowledge-energy of the three energies.
(63) Ashvaarudha-adhishtita-ashva-koti-koti-bhiraavritaa
 अश्वारूढाधिष्ठिताश्वकोटिकोटिभिरावृता -Surrounded by many crores of horses conducted by Ashvaarudha.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 67
The power of Ashvaarudha sprang from the noose of Lalitaa and ran in front of Mother with a great speed, riding a horse called Aparaajitaa अपराजिता ( The invincible ), and crores of swift horses followed Her. The senses are called horses. Arudhaa अरूढा means rider ( of horses), the controller of the senses, i.e., mind.
What is meant by Ashvaarudha riding, followed by crores of horses, is that She directs and drives endless sense-impressions in millions of minds simultaneously? Thus Ashvaarudhaa is full of Raajasik,राजसिक i.e., active nature. The noose represents desire, and Ashvaarudhaa may be taken to mean energy of desire.
Viewing Mother as in battlefield She has in Her army:- first, elephants with Sampatkari संपतकरी then horses with Ashvaarudhaa अश्वारूढा, next Dandini दण्डिनी, then Mantrini मन्त्रिणी and then She Herself. Dandini दण्डिनी, Mantrini मन्त्रिणी and Herself are seated each in a chariot.
Dandini rides forth with a rod in her hand and is a power of action. She proclaims the advent of Mother striking fear and establishes the consciousness about the final supremacy of the powers of Mother that follows. Mantrini who next follows is the intimate minister of Mother for discussion, decision and propagation of the simplest welfare remedy of repeating Her names with sacred Mantras Praise Hymns, etc.
Viewed from the point of view of the inner life, while conquering the inner foes, it becomes apparent that the first thing is that the knowledge of our imperfection & bondage.(Sampatkari). The second thing is the strong desire to do everything to be, be liberated. (Ashvaarudhaa).The third thing is breaking all obstructions with the rod. Say, by making Chitta-shuddhi or attaining purity of mind by a hard struggle, by penance, by becoming enemy of oneself, and by undergoing rigid observances, etc.(Dandini). The fourth thing is Grace which is the result of Mantra repetition, devotion, praising Mother, etc. (Mantrini). The fifth and last thing is the acceptance by mother Herself, on perfecting what still remains as imperfection.
To understand and appreciate Mother's names one great truth should be constantly borne in mind,viz.,the underlying idea of the intense spirit during the repetition of all descriptions is that Mother makes Her devotee to be what She is described as and that Her devotee becomes Mother  like by either Her special making or by natural psychic law of " We become what we meditate upon," or by the combination of both Grace and unifying meditation.
Thus when we describe Mother as victorious over worst enemies, apparently, there is no propriety of saying so when Mother is all in all, but the spirit behind the idea of repeating the name, and of praising Her with these words is that the devotee becomes victorious over his worst enemies."
I have changed the order of the next three names to suit my interpretation.  
(64) Kirichakrarathaarudha-dandanaathaa-puraskritaa 
किरिचक्ररथारूढदण्डनाथापुरस्कृता - She is preceded by Danadanaatha, who rides Her chariot Kirichakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 70
Kiri means boar. The chariot is drawn by boars. Kirichakra-mounting is riding rough-shod.
Taking the case of a very mediocre devotee, to start with, Dandanaatha दण्डनाथ same as Dandini दण्डिनी helps him by giving him the strength to override rough conditions and sometimes also by saving him from consequences of others riding rough-shod over him. Next, Mantrini मन्त्रिणी saves him from the evils of worldliness and of temporary happy living, by constantly reminding him of the Mother's Lotus Feet, and of the supreme truth, that whatever good has fallen to his lot is due to Her Grace. 
(65) Geyachakra-rathaarudha-mantrini-pari-sevitaa 
गेयचक्ररथारूमन्त्रिणीपरिसेविता - She is attended by Mantrini who rides the chariot Geyachakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 69
By Geya the simplest meaning may be taken to be "praiseworthy". Geya means worthy of singing or carrying singing as in modern radio-furnished motors. Geya chariot may be taken to be chariot " connected with praise," i.e., sympathetic with the pedestrians on the spiritual path of praising, singing psalms, etc., i.e., devotion to Mother.
(66) Chakraraaja-rathaarudha-sarvaayudha-parishkritaa 
 चक्रराजरथारूढसर्वायुधपरिष्कृता -  Seated in the chariot named Chakraraaja, She is armed with all the weapons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 68
The king of chariots, Chakraraaja, belongs to the great Queen Mother and it carries Ananda flag, the flag of Bliss.
It should be noted Mother alone has weapons and she has all weapons. The other two can help, but not finally and fully.
"She has all weapons." This means that however wicked or weak you may be, that can be set right in no time by Mother's Grace. Bliss which represents the flag is secured for them that are under Her banner.
For a very mediocre devotee who prays for immediate relief or gain, Chakra means all different vicissitudes of life, the various ups and downs. She is the Raaj राज (Master) of them. The Disposer of them. She is always ready for the earliest flight to the devotee being Rathaarudha i.e., mounted in a chariot, with all weapons,i.e., remedies to secure relief to the devotee against all kinds of enemies or obstructions, as of personal imperfections or worldly uncongenialities, etc.
(67) Jwaalaamaali-nikaakshiptaa-vahni-praakaara-madhyagaa ज्वालामालिनिकाक्षिप्तवह्निप्राकारमध्यगा - She is in the centre of the blaze of fire throwing out sparks. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 71
All this seeming protection from outside against enemies and the army paraphernalia is more for dignity. The real thing is that whatever appears as a spheroidal fire-blazing protective stronghold enveloping Herself, radiates from Herself.
There is a reference that while Mother was fighting accompanied by the army of Her Shaktis against the demon, the demon said, " Why do you get proud of defeating me? It is the power of thy shaktis and not Thyself ". The Mother answered him saying " These are only my splendours and my own aspects. There is none except myself ", and on Her replying so, all the Shaktis entered Her.
This name can also be taken to mean " She that most miraculously creates sparks of devotion in the midst of blazes of fire of calamities, in the case of the devotees."
(68) Bhanda-sainya-vadhodyuktaa-shakti-vikrama-harshitaa 
भण्डसैन्यवधोद्युक्तशक्तिविक्रमहर्षिता She is delighted at the activity of the Shaktis that are prepared to destroy the army of Bhanda. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 72
Bhanda, the fettered soul, has his army of the ideas of duality, ignorance, evil, illegitimate, immoral, and unrighteous desires, vices, etc. 
Mother is delighted at the gradual betterment of Her devotees in their plane of worldly ideas, aims, intentions, and actions. When a man enjoys even but a small portion of true  Bliss, the veil of ignorance is destroyed and the machinery of increasing causes and effects by mutual action and reaction is set to work speedily.
" When a person does not recognise Mother and Mother's Grace, he gets bewildered by his own  energies and is involved in full worldwormness."
When a person does not recognise the existence of his own powers, some energies take advantage of his weakness.
The latent energies within have two aspects viz. subjective ( Pashubhumikaaa पशुभूमिका ) and objective ( Patibhumikaa पतिभूमिका  ), i.e. leading to brutality or sovereignty. Just as there are red and white corpuscles of opposite nature in a human body, so are there a lower and higher mind as well. There is a constant struggle for superiority and victory between these two minds and their energies. The degenerating energies can be killed out by ameliorating energies only. Once developed, the germ of knowledge or devotion or wisdom or self-control continues to increase. All material things perish by too great use, but these faculties, powers and tendencies, once they take root in the heart, continue to grow.
(69) Nityaa-paraakramaa-topa-nirikshana-samutsukaa
नित्यपराक्रमाटोपनिरीक्षणसमुत्सुका - She rejoices at beholding the rising valour of the Nityaas.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 73
Nityaa means those powers who constantly reside near Her.
Nityaas are similarly the eternal ameliorating energies of the soul. Nityaas are similarly the presiding powers over each of the fifteen days in the bright and black fortnights. And if the latter is gracious, every day that passes makes the Mother's devotee better and better in some field or other and makes him evolve and progress most speedily.
(70) Bhanda-putra-vadhodyukta-baalaa-vikrama-nanditaa
भण्डपुत्रवधोद्युक्तबालाविक्रमनन्दिता - She rejoices in the valour of Baalaa, (who is) ready to slay the sons of Bhanda.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 74
Baalaa means innocence, selflessness purity, etc. as an aspect of Mother, of a nine years young girl who destroys small impurities and evil tendencies of the daily routine life, such as little falsehoods, little cheatings, little selfishness, little pleasure, little indulgence and other little things , so often unnoticed and not minded. Mother begins the progress of her devotees by making him practise great cautiousness in a matter of smallest things, the so-called trivialities.