Names 131 to 140

(131) Nish-kalankaa निष्कलंका - Of a faultless career. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 153
In cases of all lives and careers of different deities and their incarnations, one will find some imperfections, some breaches, some injustices, some follies and so on, but Mother is perfect from every aspect in Her career. Nirvadyaa refers to having no defects, whereas Nishkalankaa refers to doing nothing defectively.

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

(133) Nish-kaamaa निष्कामा - Without desire. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 142
For the perfect nothing is missing, which would generate to desire. Applied to the devotee, he has no other desire except being Hers.

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

(135) Nir-antaraa निरंतरा- Who makes no differences. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  151
It is making differences and distinctions of separateness that is responsible for and the breeding ground for fear and hatred, pride and distrust, etc.

(136) Nir-upaadhih निरूपाधिः - " Pure, untouched by spot." ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 154
" Without the chance of being delimited by contact or juxtaposition, etc."  Up(उप)=near, adhi (अधि)= gives. The red flower which gives its colour to the crystal near it is the upaadhi(उपाधि). The idea here transfers. It is that She has nothing inherent in Herself to blame or point out as a defect but not only that, She is uninfluenced by anything in contact or proximity. Here the very ordinary notion of one pure by himself but getting impure by company, contact or proximity is, as it were, repudiated. Upaadhi उपाधि is also ignorance, as it causes the appearance of, a plurality in consciousness (chit चित). Upaadhi in worldly meaning may be taken to mean self-created troubles, miseries, responsibilities and burdens out of ignorance, delusion and wrong notions and beliefs.
The funniest though most innocent instance of Upaadhi is seen when an honest well behaved man on the path of progress towards realisation is often found retrograding due to the false notion of  "I and mine" in such conclusions as these :- " Who is there to take care of my wife and children, if I do not forego my personal work of exerting myself for my evolution and do not remain constantly busy in earning for them, serving them, protecting them and doing my best, spending my whole life for them ? " The family, the wife, the sons and daughters, smilingly biding him down to a routine life lived for them and their happiness is " UPAADHI".

When devotion becomes extremely ripe, Mother actually twists out such a devotee from his contact with Upaadhi by sometimes almost seemingly merciless adjustments, i.e., by boons in disguise of curses. There are many interesting instances. The sugar black worm would not leave sugar piece, though you blow it out or give strokes. He has to be actually caught and twisted out or pulled out.

Maadhavadass, a very poor devotee would not leave his house for going to saints or holy places, least his family may have to remain hungry because he used to maintain them by daily earning. Once he was actually pulled out by his guru to go  Brindaavan the places of Lord  Krishna. One rich man, the next day, helped the family and on getting great gains in his business, began to believe that it was due to this most deserving charity. He took charge of the family, considering his wife as his real sister, providing them with all comforts undergoing great expenses, as if all were his own children. After a time the young children began to constantly wish that Maadhavadass should not return at all, lest they might have to return from the palace to the beggars' cottage. Maadhavadaas came one night stealthily, knew they were extremely happy, and left the world, never to return.

Sometimes Mother is seemingly merciless. I explain Her name "Paarvati" (पार्वती) " Daughter of the mountain" by this idea of " born out of such hard-hearted stone".  In the case of Mother's devotee, a stage came when he like to pass all his time for Mother. The wife was however too strong for him. The love between both was of an extremely strong intensity, but the wife's love was of exclusive possession. She would love him like a god, but would not leave him for anything and anyone. Husband's love was of the type explained above. " What shall become of her if I do not make her happy ". A deadlock, a mountain of barrier stood in the path of the devotee's progress. A most miraculous wave came. The wife began to hate the husband most bitterly, would not tolerate even the shadow of the husband, so to say turn him out to live separate. An Inexplicable Miracle. The woman who would die for her husband was changed to be to be unable to bear the sight, presence of her husband or even, to bear anything about her husband.

A devotional king had a most wicked wife. She would constantly quarrel creating quarrels would not allow the king to enjoy himself with his relations, friends, or subjects, would not share his happiness nor allow him own way. The subjects and ministers and relations were damned tired of her and pitied the king whom they most loved. After great efforts, they succeeded in giving a big estate to the queen and tempted her away to live away and separate. The king was married to a most virtuous husband worshipping, educated and accomplished princess. All was joy and happiness. The new queen kept the king constantly happy with all sorts of pleasures, programmes, parties etc. A year passed, the second marriage date reappeared. All went to congratulate the king. The king was weeping most bitterly. On inquiry, he solicitously said, " Bring my old queen back. I have not remembered Mother even once, throughout the whole year."
Mother's Lodge Ideal says humorously, " If no Guru can cure you Mother will turn your wife or beloved to be your best Guru."

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

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

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

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

(140) Nir-ishvaraa निरीश्वरा - Without a superior. She about whom, even atheists are constantly busy thinking.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 155
She belongs to both theism and atheism. She about whom thinkers are busy thinking, in spite of their saying that " God does not exist."

Jaya Maai. Mother Bless All.

Names 119 to 130

GROUP H

In the last name group, it has been shown, how Mother is pleased with devotion and how She confers happiness and success on Her devotees. In this group, the subject is dealt with in detail, showing how Mother is fully busy with bringing about the development of virtues and all qualities, that are necessary for spiritual progress, to deify Her devotees. These names fall in the category of Deva-kaarya-samudyata or Bhakta-kaarya-samudyataa i.e., Busy with making Her devotees godly.
It need not be suggested that when Mother is described as " Stainless", it means that She brings about the stainlessness of the devotee. This view which has been already formerly stated should be fully kept in mind while interpreting these names to appreciate them.

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

Though creations are not permanent, their ruler, the Mother, is permanent. This name Justifies the rejection of the theory of those who say that everything and all is imaginary or at least momentary. ( Kshanika-vijnaana-vaada 
क्षणैकविज्ञानवाद ). The Laws are eternal.

(120) Niraakaaraa निराकारा - Without form. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 137
This, in another sense, means having infinite forms. Mother is neither a Devi, nor a Deva nor a Daitya, nor a human being nor an animal, nor a woman, nor a man, nor an insect, nor quality, nor existence nor non-existence. Mother is that infinite which remains after all negation.

(121) Nitya-shuddhaa नित्यशुध्दा - Ever pure.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 148
Whereas the creation is very impure, The Supreme Dweller therein is very pure. Mother similarly keeps Her devotees pure although in the midst of impurities.

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

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

(124) Niraa-dhaaraa निराधारा - Without dependence. Niraadhaaraa also means worshipped in the Niraadhaaraa Manner.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 121
The internal worship of Mother is of two kinds, one with support (Saadhaar साधार) and the other without support, (Niraadhaar निराधार), and the latter is higher. The Saadhaar worship is by mental images ( with form ) and the Niraadhaar worship is by the pure intellect (i.e., without form).
In the Saadhaar worship, Mother should be joyfully worshipped in a figure which may also be made up of sacred syllables. The worship described as Niraadhaar, is the absorption of the understanding ( manolaya मनोलय ) in the meditation of Mother. In reality, pure intellect is by itself nothing else but the Supreme Mother. For the destruction of Samsaar ( worldliness), one should worship the supreme Mother, the Supreme Self, the Witness, the Liberator, being free from the glamour of the manifold universe. By one's own direct experience of supreme Mother, as including, and in that sense identified with oneself. She should be worshipped with much reverence, and it is this worship which leads to salvation.

(125) Niranjanaa निरंजना - Stainless. Stain means imperfection.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 133
There are three kinds of imperfects souls or ( Pashus पशु).
1. The Influenced. (Sakala). 2. The Influenced and Impure.( Pralaya Kala) and 3. The Influenced, Impure and Ignorant. ( Vijnaana-Kevala).
In these three the second has also the duality of the first and the third has both., the duality of the first and the impurity of the second kind.
The Influenced are those who are subject to the influence of the Maayaa, which creates the idea of the duality. These think themselves as separate from Mother, Universe and other souls, and are subject to the influences of the opposite pairs of duality, Happiness and misery, joy and sorrow, pleasure and pain etc.
The impure are those who in addition to the above-stated influence are actuated to indulge in evil thoughts, desires and actions as a result of their having been vanquished by desire, pride, avarice, envy, wrathfulness and infatuation, etc.
The ignorant are they who, in addition to the above-said influence and impurity, are entirely in the dark and often of perverted judgment and on the wrong line of action. They suffer from the delusion of seeing self in non-self. The ignorant rush in the mudmire, the impure get dragged into it through with open eyes and knowing the results, and the influenced are able to fairly hold their own under normal circumstances but are not fully proof.
Anjana अंजन means black, Niranjan निरंजन means nullifier of delusive outlook. This Anjana has the quality of veiling ( the real truth ) or perverting the insight and belief about the finalmost unity underlying all infinite diversities, owing to its peculiar quality of making one look through dark and black mentalities spectacles and eyes. 

(126) Nirlepaa निर्लेपा - Without impurity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 134
Impurity referred to here is principally of action and mind. Mother makes Her devotees free from the impurities of thought, desire and action. She that keeps Her devotees above any evil influence. Lepa is what strongly sticks and has much a stronger power. It is the impurity which pulls back a man from appreciating and living in purity.
Impurities are of three classes. Anva, Karmik, and Maayik, (1) is constitutional, natural or individualistic depending upon one's nature and physique, permanent conditions of life, environments etc. (2) is due to actions done or being done or anticipated and (3) is due to misunderstanding, ignorance, worldwormness, lack of true understanding and the lack of self-control.

(127) Nirmalaa  निर्मला - Without spot.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 135

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

(128) Nishkaaranaa  निष्कारणा - Without Cause.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 152
Since She is the cause of everything and nothing is the Cause of Her, She is without Cause.
These two names mean that She is final Cause of everything and that a cause is not different from an effect nor is an effect different from a cause. nor is the effect a part or a lesser fragment of the cause.
To understand this point, though very hazily, it may find its parallel in the experience of life and light. Say parents give life to children. the life or consciousness in one who is the only one child of one's parents is in no way more than that in one who is one of the twelve children of one's parents. If from one light you ignite one more light or one hundred more lights, the original light is not diminished, Some worms on being cut into two pieces, show themselves in doubles, each of the doubles showing the same undiminished life as in the original form.

(129) Nishkalaa निष्कला - Without parts.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 140
Parts or apportionings of Mother are by of imagination only, and without any diminution of the original nature. There is no divisibility or splitability, no breakage of wholeness except in imagination temporarily for understanding.

(130) Niravadyaa निर्वद्या - Defectless. Unaffected by any modifications or causes which deteriorate. With nothing missing or nothing that can be made or be better.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 150 
Avadya is also the name of a hell; by her Grace, the devotees escape that hell;" Hence anyone remembers Mother day and night, he never goes to hell as he is cleansed from all sins."

Names 113 to 118

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

Devotion is a relationship between a person and God the Creator, Protector and Dispenser of the Universe including the whole of humanity. It is the tender most emotion of the devotee with the most persistent desire and effort to maintain the relationship at any cost, and at any sacrifice including even life-surrendering. It begins with a desire of seeking protection from the dangers and difficulties that the devotee is beset with at every stage and step during his living. The man on the path of devotion accumulates his qualifications for the granting of the solicited protection by means of obedience to the commandments let down in scriptures, and serving saints and seeking their guidance, and moulding the details of his life and living accordingly.
Once the seed of devotion is sown, the aspirant progresses more and more speedily, because he is under the guidance of invisible souls and forces. From selfishness and worldliness, he rises to selflessness and oneness with the devotee world of advanced souls on the same path. Later, he no longer prays for relief, does not accept gifts and takes the highest pleasure in standing as a giver of however little to others, and yet with the highest humility.
The protection seeker is a mediocre devotee ( Gauna Bhakta) and the giver who has been also endowed with divine knowledge is the superior devotee( paraa-bhakta ). The third stage of divine love is reached when the relationship between a devotee and his God has ripened to the full reality of human relationship as in body and flesh. Thereafter, the universe and its complicated working and consideration of one's own needs and conditions, as they arise from time to time, gradually slip away from the devotee's consideration and concern, and become extinct. Nothing else remains except the Devotee, the God and the Love interconnecting them both. The surrendering of one's everything and one's self and the feeling of the most excruciating pain on getting the idea of physical or mental or spiritual separateness from one's God is the principal characteristic of the divine love. The idea of superiority and inferiority gradually vanishes, especially whenever, the devotee experiences the highest fervour of that love, amounting to Passion. The readiness to do anything for the sake of one's God, who is then his The Only One - The Beloved- is immeasurable and the only desire and goal is that of being ever in company with and in service of The Beloved. The devotee is , then, one with The Beloved and ever willing to merge The One Beloved, with fullest unification and identification, after the most complete  disintegration of the smallest thing in or about him, which can be traced, developed or magnified to establish or infer any separateness of his individuality from The  One  Beloved.

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

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

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

He experiences that his Indriyas, organs of knowledge and action, the eyes etc., have risen in rebellion and have been determinedly refusing to do anything except what relates to the One Beloved. The portrait of his Beloved is dancing before his closed or open eyes. The heart and head are fully occupied with the Beloved and Beloved's thoughts, leaving no space for anything else.  He feels he has sold himself away. He feels nothing else exists for him except him and his Beloved. He feels he does not exists at all. He feels nothing else exists except His Beloved. He feels everything is His Beloved's and in the form of His Beloved.
Finally, even though the " I " of his has disappeared, he becomes unable to bear, the idea that though it is the Beloved Herself, Mother, she should not have two aspects, even nominally viz., one as the lover in him and another as the Beloved outside him. He is unable to bear the idea of himself being different from Mother or Mother being even temporarily imagined as different from him. Even the imaginary difference between the Lover and the Beloved, becomes too unbearable and there is the finalmost desire of complete mergence.

(114) Bhayaapahaa भयापहा - Remover of fear. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 121
In the forest, and other places, in water on earth, in the presence of a tiger, and in midst of wild beasts and robbers, and especially in all difficulties and afflictions due to diseases, etc., the names of Mother should be repeated. The greatest fear is Death-Fear. Mother's devotee dies as sweetly as a child goes to sleep in the Mother's lap when She is patting and mesmerising the child to sleep.
One of the most Efficacious Repetition couplet, in the matter of the removal of the fear, is this : Daaridya Dukkha Bhaya Haarini Kaattvadnyaa | Sarvopakaara Karanaaya Sadaardra chitaa ||   [ दुर्गे स्मृता हरसि भीतिमशेषजन्तोः स्वस्थैः स्मृता मतिमतीव शुभां ददासि । दारिद्र्यदुखःभयहारिणि का त्वदन्या सर्वोपकारकरणाय सदार्द्रचित्ता।। ]

(115) Sharma-daayini शर्मदायिनी  - Conferring happiness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 125

(116) Shaankari शांकरी - The maker of happiness.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 126
The difference between the giver of happiness and the maker of happiness is that in the former case happiness is directly given whereas in the latter case  She gives the power of turning every misery into happiness. The latter comes later.

(117) Shrikari श्रीकरी - Producing success. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 127

(118) Saadhvi साध्वी -Saint-attached. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 128
Because in the three times ( past, present and future ) She is attached to none but to Her own saintly devotees, and because She has unequalled fidelity to Her devotees, Mother is praised as Saadhvi ( the virtuous one ). 

Jai Maai, Mother Bless All.

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.