Names 168 to 178

GROUP J

How Mother is further busy, in the most worldly way, is further shown in the following names.

(168) Durgaa दुर्गा - Remover of any difficulty whatsoever.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 190
Her devotees are delivered from mental and physical fears in any difficulty, even in the battle and hence, Mother is called Durgaa, i.e., The Deliverer.
Durga is the aspect of Mother, which in a way perfects all imperfections, who closely watches the working of different Shaktis and sees that every work is speedily and rightly progressing to success and the goal, and removes all difficulties whenever, while different works are going on, there is some obstruction somewhere.
Durgaa is the director who, while appearing as inactive, is responsible for leading the whole process of evolution of a devotee from beginning to end.
During meditation in the Mai worship, therefore, after the three energy Mothers of Desire. Knowledge and action are contemplated upon, the fourth meditation is that of Durgaa.
A nine-year aged girl also is called Durgaa. There is a process in the Shaakta Maarga, which is called Kumaari Poojaa or worship of Shakti, through girls below twelve in public, or in the midst of family members, in which the devotee and his wife would worship the unmarried girls below the teens. This practice, though a routine ceremony, can be utilized for practising, looking upon every woman as Shakti, and for wiping out all pride due to differences in status due to high or low birth, richness or poverty, literacy or illiteracy, handsomeness or deformity, etc. 
Though the statement may look strange it must be remembered, that Maai,s path is immensely practical. You have to rub out all your angularities, against and over the most rugged ground with full faith and humility. There is no Royal Road but practice, under Grace and Guidance. Simple talk and mere thinking do not help.

(169) Duraachaar-shamani दुराचारशमनी - Putting an end to evil conduct and customs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 194
Evil customs are those, that are contrary to the conscious of the wise, and are observed without sincerity and only hypocritically. Evil conduct is that, which lacks in love to others and in obedience to the rules of virtuous life, It is clear, therefore, that She is having no favouritism, or any similar concern with evil customs, prevalent in Her name.
She knows everything, as to how much sincerity and how much hypocrisy underlies a certain action of the devotee. She knows which true devotee has been mortifying and which hypocrite devotee is enjoying himself under the name of religion, etc.

(170) Saandra-karunaa सान्द्रकरूणा - Intense compassion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 197
She knows everything and She would, therefore, soon lose Her patience and punish the evil-doers but She has intense compassion. The higher understanding of life mission and life-teachings assures Mother's devotees that even when Mother awards punishments, Her intense compassion is there, as well. 

(171) Sukha-pradaa सुखप्रदा - Conferring happiness. Happiness in this world as also in the next world, and beatitude .ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 192

(172) Sadgati-pradaa सद्गतिप्रदा- Leading into the right path. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 201
It is said by a great man, "Thou art the way"; "Thou alone art the way, O Bhavaani, lead us to Thy way."
Like "all's well that ends well", She not only burns every misery of Her devotees but fructifies miseries to permanent benefits of experience, which makes them wiser and wiser fitted to go nearer and nearer, to the final goal, to Salvation, to Her.

(173) Sarvajnaa सर्वज्ञा - Omniscient. Conferring all kinds of knowledge and perception regarding past, present, or future and here, there, and everywhere.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 196

(174) Sarva-shakti-mayi सर्वशक्तिमयी -  Possessing as well as conferring all Shakties (Powers). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 199
She is not to be considered as separate from any of Her Shakties. She is aggregate of all the divine powers, Her powers, portions of which She confers on all different deities, collected together, form one of Her supremely beautiful persons, known as Shakti. Mother's powers become manifested through the weapons of the different deities.

(175) Sarva-mangalaa सर्वमंगला -  The source of all good fortune.
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 200
She gives all the good fortune longed for, in the heart, and all desired good objects. She removes the pains and miseries of the devotees and gives them all the best and choicest things. It is this word, which explains the idea of evolution. Every soul is put in such environments and such adjustments, as would help every soul to progress further and further through guidance or one's own wisdom, guru obedience or experience, reward or punishment, love or fear. The main point of difference in the progress is that the wise become better by the experience of others and fools only by their own. Still, further, idiots do not improve, even by their own experiences and therefore need sometimes heaviest punishments.

(176) Sarva-mayi सर्वमयी - One with and comprising all. Equally pleased with all devotees and loving them all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 203
She is one with the universe, and with souls, and smallest substances, forces and elements, that make to go everything. She is the container and the contained, subjective and objective, the seer and the seen, the actor and the acted upon, etc. She is all.

Mother should be meditated upon, as if universes were mere hairs on Her body, by the Bhuvan method. Mother has been praised in the past, by selfless devotional souls, by means of the letters, as if letters were different pores in her skin, by the Letter method.  Mother has been meditated upon by means of seven crores of mantras as if the letters were drops of blood of Her body, by the Mantra method, Mother should be meditated upon by emotions and thoughts, in prayers, stotraas, Paatha, etc. which are as it was the flesh and blood vessels of Mother by the Word method. And Mother should be meditated upon as Controller of the thirty-six Tattvas, beginning with the earth, as if they are forms of Her sinews, bones, marrow, etc., by the process called the Tatva method.

(177) Samaana-adhika-varjitaa समानाधिकवर्जिता - Considering neither equality nor superiority.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 198
She is much above the rigidity of judging, by comparison of the devotions of the different devotees, and never balances Grace against devotion. She desires Her devotees to forget Her superiority while dealing with Her in the spirit of Love.
Love keeps itself ever above the idea of the beloved being unable to be equal to oneself and above the idea of desiring that the beloved should be considering the lover to be superior.
What remains for the true lover is inferiority. A true lover thinks that he is inferior to his beloved. Even Mother thinks so. She thinks that She is a debtor to her devotees, for the reason that they surrender over themselves with their everything for nothing in return. It is because of this consideration, that true devotees never ask or accept any favour. Their greatest joy of their love-intoxication is to keep themselves above any obligation. and to say "Mother! I have died for Thee. Tell me what Thou hast done for me."

(178) Sarveshvari सर्वेश्वरी - Ruler of all.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 202
Jaya Maai, Mother Bless All.

Names 161 to 167

(161) Nirbhedaa निर्भेदा - Without notions of separateness or differences. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 178
" Mother is Supreme Love and The Finalmost, Supreme Ruler, devoid of all differences and is the Destroyer of all differences. Some ignorant persons say, there is a difference between Shakti and the Possessor Shiva, (Mother and Father), but those yogins who meditate and see the reality, recognise the non-separateness".

" "The interpretation of " no difference between different Conceptions of Almighty " is on the higher plane, but even in practical routine life, this “Bheda," differentiation, plays a very important psychological part. Systematized selfishness and un-conscientious practice of selfishness and blindness about one's vice of selfishness arises from “ Bhedas.” Not to speak of the differences, which result in notions of established superiority and inferiority, indifference and dislike and hatred between one nation, and another or one religionist or one community and another, there are other practical subtle Bhedas. The larger the circle to which a “ Bheda," appertains, the lesser and more remote is the result. It is mainly the “ Bheda," between one man and the nearest other man in their individual capacities which often plays the most harmful and painful part. The bad blood of one nation against another is too much talked of but the real distress arises from the Bhedas of richness and poverty, literacy and illiteracy, high birth and low birth, aristocracy and democracy, etc. Psychologically there are two factors, viz., selfishness and differentiation (Bheda), which go to decide the amount of evil proceeding from one person to another. It is due to Bheda, that one cuts out a small little circle of persons, to whom alone his good. ness, kindness, good behavior and charitable consideration would extend. Once he has marked out his circle, he has no conscience-bite even if he acts me brutally outside the circle. This subtle factor of Bu should be well studied from the view-point of its en In many cases this poor circle of many Spa looking lives comprises one's wife and children It is this Bheda, which explains many paradoxes of kindness in one’s circle and cruelty outside the circle centered in one and the same person.Contrasting Bheda with selfishness, Bheda is indeed a much more significant factor. Selfishness arises as a result of separating out one's self from others. Extinction of Bhedas is not simply the mitigator of selfishness but even an antidote. An Institute like Mother's Lodge, that preaches the extinction of differences, is doing a work which has a unique value, although it is little realised by them that can think only in pre-settled grooves. Mai-ism says, Bheda is much worse than selfishness. In selfishness one remains aware of the injustice, although he successfully rides over the conscience-pricks. One claims a lion's share, but he is not different from others. In the case of “Bheda, " one wipes out the very existence of all others except those that are fortunate enough to fall in his little circle. Selfishness is a cunning jackal, but Bheda is a man-swallowing monster. It need not be stated that this is the Mai-istic view and not the popular view. A Mai-ist says * The greater the enlargement of one's circle, the greater is the gradual attenuation of selfishness. The Greater man is he who identifies his own interests, joys and sorrows with Se of a larger number of men, whose circle is greater whose Bhedas have been fewer. Unselfishness is most naturally the result, though not immediate, of practicing extinction of differences."

(162) Bheda-naashini भेदनाशिनी - Destroyer of difference and separateness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 179

Bheda is the dual knowledge; She causes its destruction by the knowledge of reality. Mother removes this differentiation, by generating love internally, and by bringing about the circumstances of being under the similar needs, fears and calamities, externally. Love especially when it is a sex-love, shatters mountains of Bhedas or differentiations. Highest and most acute differences vanish in the sinking ship.

It must be clearly understood that not knowing differences is ignorance.What is required to be practice is overriding the differences. If you yourself are of low birth, or by birth non vegetarian , your uproar regarding wiping out differences of the communities or the diets is selfishness.Being the best of the Brahmins , if you are prepared to conduct the Mai worship in a Harijan home, then alone, the justification for the appreciation lies.  

I am tempted to narrate an incident when I realised the intensity of the meaning underlying this name. The incident also serves to show what is stated above, viz., in circumstances of being under calamities, etc., the differentiation is removed.

When I was laid down in Ahmedabad hospital in 1934
and was operated upon, Mother attended on me for three consecutive nights, each time not more than about ten minutes at about 2 A.M. On the third night I failed in my faith and getting suspicious whether my eyes were true to me, I moved my hand over the portion where I was bandaged, to make sure by feeling of touch whether my seeing that Mother had untied the bandage, and had healed the wound, was true. I found that it was true. Mother smiled but did not come the next night. For five subsequent consecutive nights, the only two other entities who had accompanied Mother for the first three days, attended as Mother did.

There was the Bhangi (the night-soil carrier) at the door on duty. Eight nights were thus over; the next night the Bhangi entered my room at about 3 A.M. and to my most unspeakable surprise talked to me: " Sir, tonight Maataaji माताजी( Mother) did not come." I was stunned. I began to think a Bhangi- a night soil carrier - to have this knowledge and this Darshanदर्शन ( vision ).

I turned joy-maddened. I sang out "Nirbhedaa" निर्भेदा, "Bhedanaashini" भेदनाशिनी and almost prostrated to him, who was my sweeper. Since then for many nights I used to make him sit with me in the easy chair and showed him Mother's pictures, and read out articles from Shakti Anka शक्ति अंक of The Kalyan कल्याण from Gorakhpur गोरखपूर, although I am born of the Highest Nagar Brahmin and orthodox parents.

(163) Nirnaashaa निर्नाशा -Imperishable. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 180
Once Her love or devotion begins, it never vanishes.

(164) Mrityu-mathani मृत्युमथनी- Destroying death. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 181
From darkness, the devotee is laid to light. From mortality, Her devotee obtains immortality, attains the imperishable state, attains eternal existence and he himself becomes (Mai) (Mother).

(165) Nishkriyaa निष्क्रिया -Without action. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 182
Not subject to the necessity of action, whether ordained or prohibited. Her full-time devotees are not called upon to answer therefor, after death. " Just as the fragrant object is enough by its very presence to distract the mind of others and attract them to itself, so also the devotee of Mother does attract others, other things and other conditions without needing to do any hard and toilsome action. He becomes Satya-Sankalpa सत्यसंकल्प, and what he thinks that happens without his own action."

(166) Nishparigrahaa निष्परिग्रहा - Receiving nothing free.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 183
Keeping none's sacrifice unreturned without million-fold return.
The Mother's Lodge Ideal differs from that of the general mass, in that it does not appreciate amassing of wealth by people in the religious line. Families with hereditary dedication, of their lives to the religious cause, may have a moderate income for themselves and their families, not as the Owners of the religious Institutes but as Trustees. Individual religious people that have dedicated their lives to the religious cause do have, a right to live religiously on a public, individual or general charity, but that is so, only if they render some religious service of any nature openly, privately or even secretly. None that has no sanction for living religiously on charities, from the public or some community or some assembly or some group of individuals, and none who does not render some religious service, has any right to live on charity in the name of religion. Consideration of sanction and service must precede charity. Living on public charity is Nishparigraha निष्परिग्रह living, only if religious service is rendered.

(167) Nistulaa निस्तूला -Incomparable, not weighing balances.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 184
With no balance of stern justice but mercy "Without cause or comparison." No comparison. There is no other method of attaining salvation so easy as this, open for all and for which a person of any fitness is eligible.

This group is very important, in as much as it suggests the work to be done by the aspirant. Mother's path is called mysterious and practical. It very emphatically states, that whereas whatever is being preached and taught in scriptures and prided upon by Pandits or patriotic people, is only the whitest picture, the practical life is the darkest picture. That path, which does not close its eyes to the living facts of life and tries to practically tackle the hard problems of spiritual progress, from the darkest existing picture to the whitest ideal picture, is Mother's path. 
By daily repetition or meditation of a white picture, you are helped in a way, but that is not the remedy in itself. Success in life and progress is achieved by practice and practice alone, after that, you know what the white picture is, in contrast with the dark one, and the dark one in contrast with the white one.
"What you should be " is known through scriptures showing a white picture, but "How" is a big problem and Mother is said to be Guhyaat Guhyataraa गुह्यातगुह्यतरा , a mystery of mysteries because it is the Mother's immensely practical path, that deals with "How." 
Mother's Ideal says"Girdle your loins, raise up your sleeves, make out an analysis of yourself."If you can't do that yourself, consult your Guru.No drunkard has left of drinking, by reading Temperance reports or reading "Soldier's Wife" or repeatedly seeing the well known Marathi मराठी drama, the drama of "One peg alone (एकच प्याला)."
In Mother's Path, Abhyaasa does not mean study but practice. The practice of eliminating your vices and strengthening virtues. That idea of elimination is so strongly emphasized 
here, by so many names ending with Naashini नाशिनी- " the destroyer of ".
The pairs of names as sinless and sin-destroyer, prideless and pride-destroyer are to serve as an eye-opener to the little-out-looked people, who are under the delusion that everything is done as soon as the white picture is mastered. These names go to emphasize the need for constant watchfulness, always remembering that degenerating force is ever at work. From time to time there is need of a continued effort, just as every house after having been once swept, has, again and again, to be swept daily. First sweeping is referred to by " Nir " - निर and the continued process of sweeping by " Naashini " नाशिनी. This interpretation does not cancel the previous ones.

This practice has to be done by invoking Mother's Grace by Mother's worship, and Guru's Grace by serving him, and by serving him and fully confiding him and submitting him the daily progress report of the smallest details to one's Guru, if one has the Guru or to Mother Herself, who is the Greatest Guru in the Mother's Path.
Few people understand why in the Mother's Path Love is so much valued and why the first requirement of the Mai-ist is "Love all". It becomes still more difficult for people who have no discrimination of love and lust.
All goodness, virtue, true happiness, and peace of mind results from "Love".Love or the feeling of the unity of all different selves in and with Mother and one's own self is creative of order, organisation, consolidation, equilibrium and tranquillity.
The feeling of separateness ( Bheda) of different selves as a result of different conditions, is creative of disorder, disorganization, disintegration, disturbance and disquietude.
It need not be often repeated, that Mother is Love and not Power, to a Mai-ist, as has been mostly conceived
till now. Mother's worship and Mother's remembrance in the case of Mai-ist, ( i.e.with man having the conception of Mother as Love ) charges the mind battery with Love.
Love towards superior results in respect, veneration and worship. That towards equals results in goodwill, friendship and companionship, that towards inferiors in tenderness, pity and compassion.
The absence of Love results in indifference, apathy and unconcern. The reverse of Love, i.e., hate results in fear towards superiors, anger towards equals and contempt towards inferiors.
It is Love or the reverse of love, i.e., Hate which develops one type or the other of emotion character and behaviour.
Love towards superiors, equals and inferiors results in modesty and humility, affection and considerateness and kindness and generosity.
Hatred results in cowardice, peevishness and arrogance respectively. Love helps Hatred harms. Love gives, Hatred takes. Love prays and feels grateful, appreciates and returns. gives and shares. Hatred evades and betrays, defies and condemns, insults and injuries.
Love results in trust, faith, cheerfulness, contentment, forbearance, magnanimity, mercy, forgiveness, confidence, honesty, dignity, charity, etc.

Hatred results in dejection, despair, distrust, jealousy, bitterness, annoyance, worry, discontent, wrathfulness, disdain, deceptiveness, treacherousness,
rebelliousness, meanness, servility, revengefulness, falsehood, intolerance, cruelty, harshness, exactingness, extortion,, hypocrisy, rashness, ungratefulness, censuring, complaining, carping, blackmailing, tyranny, intimidation, bigotry, scoffing, etc.
In one word, the Mai-ist believes that most of the happiness or misery of the inmates of a society, nation or race or humanity depends on how far there is love or hatred and absence or presence of the bitter differences of superiority and inferiority between its inmates. It is on these points that the Mother's Lodge Ideal lays the highest stress " Love All" " Think little of your superiority over others " " We are all children of one and the same Universal Mother" etc.

JAY MAAI MOTHER BLESS ALL.

Names 141 to 160

GROUP I

This group is a continuation of the same thread, on coming further down, to grosser life and dealing with qualities of routine human living.
(141) Nishchintaa निश्चिंता -Whose devotees are without care. ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 160

(142) Nirahankaaraa निरहंंकारा - Without egoism. Without the attachment of"I and Mine" or pride.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 161 

(143) Niraagaa निरागा - Without passion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 156
Mother grants the spirit of renunciation, which is the means of overcoming the six impediments, viz., desire, wrath, covetousness, bewilderment, pride, and envy.

(144) Raaga-mathani रागमथनी - Destroying relishfulness of devotees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 157
By freeing Her devotees from passion. By Raaga here, is meant" Desire, aversion, and ardent attachment to life."

(145) Nirmadaa निर्मदा - Without pride. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 158

(146) Madanaashini मदनाशिनी -Destroying pride through meditation or experience. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 159

(147) Nir-mohaa निर्मोहा-Without bewilderment.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 162
Moha is the distraction of mind, confusion of thought and disappearance of discrimination.

(148) Moha-naashini मोहनाशिनी - Removing and raising beyond, the influence and chances of bewilderment.ललिता सहस्रनाम स.तोत्र, नाम क्रमांक 163
For him who perceives unity under all diversities, and the temporariness and falsity, of temptation in all trying circumstances, there is no bewilderment and no sorrow.

(149) Nir-mamaa निर्ममा - Without self-interest or my-ness.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक164
Self-interest necessarily implies separateness and as Mother is beyond separateness, She is beyond all doubt, without self-interest.

(150) Mamataa-hantri  ममताहन्त्री - The destroyer of self-interest.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 165
These doublets are to be subtly understood. It is just like an expert home teacher, so coaching up his boy, as to keep up the rank in the class, as also to be prepared in courses, both, those in arrears and those in advance. To explain one instance, (145) mean one who acts pridelessly and (146) means one who is purged out of any lingering elements that lead to pride.

(151) Nishpaapaa निष्पापा- Without sin. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 166

(152) Paapa-naashini पापनाशिनी - Destroying sin. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 167
By the repetition of Her Mantra and name, etc., She destroys the sins of devotees. The Shruti says, " Like the point of a reed in the fire, all sins of Her devotees are burnt up". " The devotee who is devoted to practising virtues and penance and who continually repeats (mantras), even if he always sinful actions, he is not afflicted thereby,. Sin never resides in the hearts of those who repeat (mantras), or offer oblations, or meditate, or make pilgrimages (going to saintly persons)". "The mass of sins, though as immeasurable as Mount Meru, is instantaneously destroyed on approaching Mother. He who is devoted to Durgaa is not stained even by committing heinous crimes, in the same manner as the lotus leaf is not affected by water full of moss". "The sinful actions of those who are devoid of Varna and Ashrama, ( caste and life order) and the wretched, by mere meditation on Mother, become virtuous."
As per Maai-istic ideal, it is only a delusion of oneself that he is a devotee if he has not risen much above the tendency of committing crimes and sins, although he may be most rigidly undergoing penances or performing religious duties and practices. These statements refer to clemency regarding sins of past and do not mean getting a blank cheque, for future criminal or sinful conduct.

(153) Nish-krodhaa निष्क्रोधा - Without anger.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 168
Anger is caused by the obstructions in the fulfilment of desire. Because She has no desire to be fulfilled, there is no cause for anger.

(154) Krodha-shamani क्रोधशमनी- Appeaser of anger. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 169
He who sacrifices, offers an oblation, or worships while angry, is deprived of all benefit and merit therefrom, as water imperceptibly leaks away of unbaked clay.

(155) Nir-lobhaa निर्लोभा - Without greed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 170
Because She is exceedingly liberal.
" Greed destroys all good qualities." A greedy Guru ( religious master) is no Guru. " He is the Guru who is, without doubt, the remover of doubt and expects nothing in the shape of money." Under Mai Cult Guru is a Mai and has to sacrifice for the Shishya (religious disciple), without any expectation of return as a mother.

(156) Nis-samshayaa निःसंशया - Without doubt.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 172
The greatest doubts are regarding the existence of Mother, the immortality of the soul, the Karmic Law and about the final success of goodness and truthfulness.

(157) Samshay-aghni संशयघ्नी - Destroying doubts.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 173
So long as real conviction regarding above is not there, solid progress does not begin. On the other hand, after that the conviction about the above is rooted, doubts regarding Mother's Grace and one's own progress and actual religious plane rise. On reaching that stage it is others who have to tell him that he is favoured with Mother's Grace, etc. In some form or the other, however, temporary doubts do remain, till the man finally merges in Mother. It is one of the characteristics of the mind to the doubtful, although it may be only for a few moments.

(158) Bhava-naashini भवनाशिनी - Destroying samsara, i.e., world-attachment.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 175
Destroyer of Bhava, i.e., one's own world as well. Mother, as stated elsewhere, acts as a surgeon as well. One of the mysterious ways of the mother is to make one, whom She loves the most, miserable to hasten his uplift, striking hammers after hammers and giving shocks aftershocks. In this sense, the word can also be interpreted to mean " Breaker of one's happy little universe." Property goes being squandered away, home collapses, beloved turns faithless, children turn disobedient, relatives become enemies, masters become cruel, sympathizers become helpless, dearest die, obliged go ungrateful, kindly-treated become prepared to swallow up, etc.
The last drop of relishfulness in anything else except Her and Hers is squeezed out as a bad blood from a boil, by all sorts of surgical instruments. She wrecks the little ship and leaves nothing for the ship-wrecked except One Hope in Her.

This revelation of the unpalatable truth should not scare away the immature or Kachchaa devotees. Devotees should know that higher and higher tests are laid, as the devotee goes higher and higher and yet at the same time, Mother is merciful enough not to prescribe an insurmountable test, beyond the capacity of the devotee. She prescribes the test fully considering the strength, worth and condition and circumstances and further it is She that arouses the inherent bearing power and grants the satisfaction of having passed through the ordeal most wonderfully.

(159) Nirvikalpaa निर्विकल्पा - Without false imaginations.
This means living a straightforward, pure and benevolent life. Without false imaginings, ill-founded notions, building airy castles, or making faulty judgments.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 176
Vikalpa is a notion conveyed by mere words, but of which there is no corresponding object possessing reality.
Nirvikalpaa also means She that is experienced in the finalmost stage of meditation where subject and object have both disappeared.
There are the principal stages during the devotee's approach to the Mother : -
(1)The material universe with relevant desire, knowledge and action therefor, gets thinner and thinner and is finally obliterated
and the only remains in the mental lake are:- Mother, devotee and all other devotees.
He sings " Let quarrel with Thee be of the most annoying type, but let there be no universe between us."
(2) Eliminating the animate universe of other devotees,etc., from the mental picture, by a reverse taunting process. He sings " Thou hast millions whom Thou lovest and art loved by but to me Thou art one and one alone."
(3)Establishing equality to the greatest extent possible, by himself forgetting the difference, and by believing, that Mother also forgets the insurmountable gulf of difference between Her and Her devotee.
He sings " Thou, forget thyself and make me forget myself."
(4) Establishing oneness.
He says," Thou art My Mother and I am Thy Son. I and Thou are one."
(5) Enjoying the bliss of oneness, with three things alone, the knowledge of I, Thou and the bliss enjoyed.
(6) The feeling of bliss disappears and what remains is I and Thou.
(7) " I " disappears. Only " Thou " remains.
The Nirvikalpaa Maai-Samaadhi is the stage, above these seven stages, when even "Thou" disappears and nothing remains, Neither " Thou " remains not even the remotest lingering notion or remembrance about, the inanimate universe, the animate universe, devotees, devotion, bliss, I and Thou. Nothing remains except," The One, The Everything, The All."

(160) Niraabaadhaa निराबाधा -  Undisturbed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 177
Remover of all obstructions in way of true illumination of Her devotees. When it is realised that the appearance of silver in the shell is deceptive, the delusion gradually vanishes; there is no liability of such an error, for them on whom She has conferred Her Grace.

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.