Names 201 to 230

GROUP L

This group contains names, which can be comprised in the general sense conveyed by the name "Chatur-baahu-samanvitaa" चतुर्बाहुसमन्विता. This name indicates the more personal and closer aspect of Mother than the similar name of "Bhkata-kaarya-samudyataa',भक्तकार्यसमुद्यता This name carries the idea of Mother's presence and even personal dealings, unlike the other name where She is busy, as it were, from a distance and invisibly. Under this group, names of love, beauty and art have been generally included. Group L means the group of names of Love. In all, there are about 120 names, which can go under this group, but here the more important 70 names are given.
It may appear that these names describe the relation, emotion and action of Shakti with reference to Shiva, But what seems most naturally to worldly men as possible only between the lover and beloved, is quite realistic to the devotees as between devotee and Mother. The pains and pleasures of separation and union in the case of Divine Love are many times much greater, than those experienced by the most intense lovers of worldly people.
This is the idea underlying such names as Kaama-kotikaa कामकोटिका, Ramana -lamptaa, रमणलंपटा etc.
Many devotees have prayed, that they may have that craving for God, which the most shameless adulterers and drunkards have for their women and wine.

(201) Sharat-chandra-nibhaa-nanaa शरच्चन्द्रनिभानना - Having the face as charming as the moon of the most gladdening Full-moon day of Sharad शरद Purnimaa पूर्णिमा   ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 129

(202) Chandra-mandala-madhyagaa चारूमंडलमध्यगा - Residing in the centre of the Moon's disc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 240
To obtain long life,etc., and marital love with fidelity, respect and sacrifice Mother should be contemplated in the Moon's disc, especially on Full-moon day.
Shiva is supposed to reside in fire and Shakti in the Moon.

(203) Chaaru-rupaa  चारूरूपा -Exquisite beauty. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 241

(204) Chaaru-haasaa चारूहासा -With a beautiful smile.  "The Moon is Thy sweet smile" Oh Most Gladdening Mother !! ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 242

(205) Chaaru-chandra-kalaa-dharaa चारूचन्द्रकलाधरा-Possessing all the different processes of creating and spreading joy, as of the beautiful Crescent Moon. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 243

(206) Padma-raaga-sama-prabhaa पद्मरागसमप्रभा- Shining like the ruby.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 248

(207) Daadimi-kusuma-prabhaa दाडिमीकुसुमप्रभा -  Of the hue of a pomegranate flower. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 560

(208) Ramyaa रम्या -The beautiful one. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 307

(209) Raajiva-lochanaa राजीवलोचना -With eyes like those of deer.
Raajiva राजीव means, "deer, fish, lotus." ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 308

(210) Ranjani रंजनी -Delighting. The name refers to the idea of the mental joy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 309

(211) Ramani रमणी- Gladdener. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 310
The name gives the idea of joy by playing, laughing, and rejoicing 
in company.

(212) Rasyaa रस्या - She who is to be tasted. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 311
The only joy source which once tasted will enslave you forever, and therefore to be tested again and again. The remembrance of taste never disappears or dims. By experience, self-denial and wisdom, one refrains from pleasures, but the desire for worldly pleasures remains latent and buried. These become extinct, only when higher joys of divine love are tasted.

(213) Raamaa रामा - Woman.                                                             ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 319

It is not that Mother always likes to manifest Herself as the most beautiful lovely woman. She sometimes assumes the form of even an old hag.
In the Hindu scriptures, there is a description of Dhumaavati धुमावती one of the aspects of Mother. Deformed, restless,cruel-faced, dirty-clothed, dry, rickety, inauspicious-looking, with a winnow in hand, poverty-stricken, widow-like, with the crow as Her pet bird, etc.
Naturally, there are few devotees, who accept this form for their worship, but those who do, are favoured most speedily with the fulfilment of their desires.
A true devotees delight to serve any woman, in whatever form, however ugly, poor, crooked, criminal and sinful. All women to him are different forms in different bodies of Mother.
 If women are pleased or displeased, deities also are pleased or displeased. If they are pleased, the family prospers. the country, in which women are respected and protected and taken care of, prospers. However, a woman should not mean one's wife, nor should that respect or help be an outcome of selfishness, slavery, lust or illicit love.

(214) Ratipriyaa रतिप्रिया - Beloved of Rati. Fond of loving and being loved.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 316

(215) Ananda-kalikaa आनंदकलिका-Bliss-Bud.
The bliss that the devotees and the whole humanity enjoy is but an infinitesimal part of this bliss. ललितासहस्रनामस्तोत्र,नाम क्रमांक 729

(216) Komalaangi कोमलांगी-Slender limbed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 721

(217) Komalaakaaraa कोमलाकारा- Of graceful appearance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 437

(218) Sumukhi सुमुखी- Handsome-faced.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 459
The face of one, who thinks of Her handsome face, brilliantly shines with wisdom and Mother's Grace.  

(219) Dara-haaso-jvalan-mukhi दरहासोज्वलन्मुखी Whose face shines with smiles. ललितता सहस्रनाम स्तोत्र, नाम क्रमांक 602

(220) Dara-smera-mukha-ambujaa दरस्मेरमुखांबुजा -  Whose lotus face is wreathed with sweet smiles. The smiles are observable through eyes and Her conch-shell-like transparent neck.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 924  
Dara दर means the conch-shell and Smera स्मेर means shining. Her face shines like a white conch shell, or Her neck resembles the formation of a conch shell and is so transparent, that Her smile appears both in the face, the eyes and the neck. Further, Dara दर also means fear. She whose devotee's face is always shining even in times of fear. At the time of the final dissolution, while the faces of others go pale, those of Her refugees and devotees are smiling.

(221) Premarupaa प्रेमरूपा -Image of affection. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 730  
Love is mighty, mysterious, most popular and yet most misunderstood word. Through over-cautiousness about the abuse, this word has been extremely seldom used by writers of Hindu Scriptures.   
Mother's Universal Religion says "Love All".  Leave off everything. Practise this and this alone, " Serve All" is only an amplification of Love. Automatically godliness will dawn. Then begin loving God as well. Sacrifice and Cheerful Unconditional Self-surrender are also mere amplifications of Love.  
Sublimation of Love secures a salvation.

(222) Priyamkari  प्रियंकरी - Causing affection. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 731

(223) Maalini  मालिनी- Wearing garlands.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 455

(224) Chandana-drava-digdhaangi चंदनद्रवदिग्धांगी-  Her body is as if besmeared with the sandal paste. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 434  

(225) Bisa-tantu-tani-yasi बिसतन्तुतनीयसी -  Delicate as the fibre of the lotus stock. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक111

(226) Vyoma-keshi व्योमकेशी -  With hair as black as the cloudy sky, decorated with flowers as twinkling stars. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  942  

(227) Barba-raalakaa बर्बरालका-  Curly haired.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 547
With hair of different attractive forms. The idea is that She has no special liking for a particular method of complexion or costume. She has not the hair and costumes most common to a particular nation.

(228) Nila-chikuraa नीलचिकुरा -  Blue-haired. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 185

(229) Subhruh सुभ्रुः -Beautiful eye-browed.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 461

(230) Garvitaa गर्विता- Proud. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 856      
She often sports with Her devotees assuming pride and says"How can you dare even approach me or think of me? Who and what am I?   Who and what art Thou ? " and as soon as the devotee begins to weep, out of repentance for having forgotten the earth sky gulf, Mai wonderfully reverses the whole game.

The writer had this experience on several occasions.

One evening he was (mentally) thrashed by Mother, as if in these words " you brazen-faced insolent fellow!  What is your worth? Where am I and where are you? You hypocrite! Which day have I told you, you are my son? That way, by one's own declaring, everyone would like to usurp the son-ship of a supreme Queen," etc.

I can't describe the pains. I was hesitating and almost quite unnerved."Am I wrong? Am I a usurper?  Am I creating a hell for myself after I die?  Have I sinned against religion to expound the theory of Mother and Son?"   Shall I be punished for   making Mother so very cheap?" I passed extremely excruciating painful hours. I thought I might stop the Mother moment. Let everything go on in the grandmother's old way of mass religion through fear, and mass religiosity of enjoyment, and viciousness under the mask of religion, superstition, ignorance and so on. " Let Mother be again Power. Let the world pray to Her terror." I decided to correct my blunder(?).  
I was disturbed by a knock. It was about 9 p.m. Someone whom I did not know came to invite me to Satyanarayana worship सत्यनारायण पूजापाठ.  I was not yet out of my painfully meditative mood. I followed like a moving machine to the place. 

There were over a hundred men and more women at the place. The Satyanarayana सत्यनारायण पूजापाठ was in the honour of married pair and the husband, a young boy of twenty, was told something about me by someone. He had sent for me and the pair came to me to prostate for blessings. I knew nothing when they came near me; I was surprised. I was startled and got up when I saw they were coming to bow down to me, as if I were a saffron-robed Swamiji or Maharaj. 

In the meanwhile, there was a great shouting in the female wing  " Do not you see Ambaa Baai Mother?"  Is he not Ambaa Baai?"
And most hurriedly all ladies one after another, came over and prostrated. I got startled. " The electric quickness, just as when a water tap begins to flow ( to flow for a few minutes only, after a whole day's stop), was almost frightening. I did not know, where to run away.   It was a very awkward position. The men group was getting annoyed and furious. Said they," Who is this devilish man? and how foolish are our sisters, wives and daughters?  why do they prostrate? Whom do they prostrate? Why do they not even look at us, their male relatives, to ask permission or assent?
They only hear ' Ambaa Baai, Ambaa Baai, Universal Mother, ". In about ten minutes, baskets of garlands were sent for and purchased. In a silver tray, six milkful tumblers came in, I took a sip. the rest was distributed.

The funny part was that the men group rebelliously refused" None sense !! who is this fellow!!" My only word within my own heart was "Mischievous Mother, Mischievous play". I understood Mother, She had teased me, annoyed me, made me weep, roll on the ground and go unconscious. She, however, was in the end, merciful enough to assure me ". Whatever She might say, She had considered me as hers. Let me not worry about being accepted either as Her son or Her slave". She expressed Her love through so many souls of Her sex.

A dream in the very night till further convinced me. In the dream, Mother was playing with me. She was playing Her dice deceitfully. She was quarrelling with me, though She was in the wrong. I was running after Her, almost to insult Her. She would come as near as surely to be caught, and would yet evade me and run away."

Mother sometimes takes pleasure in such plays. To enjoy the pleasure of seeing the devotee (firstly)  and Herself (finally) being humiliated. She assumes pride. This pride by itself, being only assumed, gives Her pleasure, and on the act of allowing Herself to be humiliated by one whom She loves, and who has no other power except that derived from being the object of Her own Grace and Love, gives Her still greater pleasure. Play and play, and all play in the limelight of indescribable and immeasurable Love.

There are traditions of boy-devotees, with whom, Lord Shri Krishna had played cheatingly, and finally heightened their glory, by establishing their superiority to all other ordinary devotees.

Mother creates and scatters abroad Her play-toys here and there, in all parts of the universe, as samples, from which wise and loving-hearted souls may get the prompting to intensely love their God. They are of Her own making.
She has as it were, supreme egoism concerning the mastery of the Universe in a matter of its creation, protection and destruction.

The name under description appears really to mean pride. It is, however not the usual pride but one that has in it, the elements of love and humility a bit of show of indifference and unkindness just, for sportivity with Her devotees. It is a name, really of virtue, but made to appear as a vice, to increase devotees' love for Her.

Names 188 to 200

(188) Mahaa-paataka-naashini महापातकनाशिनी - Destroying great sins. ललितासहस्रनाम स्तोत्र, नाम क्रमांक 215
The highest expiation of all sins, whether committed knowingly or unknowingly, is brought about by the remembrance of the Lotus Feet of the Mother. In the Saubhaagya-ratnaakarसौभाग्यरत्नाकर and other works, in the chapter on expiation, the rules for repeating the Panchadashi पंचदशी mantra, according to the different nature of the sins ought to be expiated, are explained.
In the matter of expiation, the Mai-istic view is this:-
Never waste your energy on brooding over what is done. Be boldly prepared to suffer for the wrongs you have done. As soon as you refuse to resort to the remedy of expiation, you get extremely alert in daily routine (like people with little availability of doctors). Utilize the same energy, time, money and means that you spend over expiation, towards bettering yourself with a determined will. It is doubtful whether the expiation which is usually done through ceremonies and mortifications becomes finally efficacious. As the last issue, it is the mind that is required to be brought to quietude. It is the mind that has to be made strong enough, not to yield to temptations resulting in sins. If the mind can to be made reconciled, no expiation ceremony is needed. If the mind after the most expensive laborious and mortifying expiation returns to the same despondency and painful brooding, every sacrifice is wasted.
Don't worry and don't go on calculating your sins and merits. They are bound to be there, so long as there is living and imperfection. They only show where you stand. Forego the rewards of your merits and be prepared for punishments for your sins. Go ahead. Be busy with securing Grace on practising devotion, perfecting self-control, developing your outlook of the temporariness of painful and pleasant conditions and circumstances, being more practical and seeing the unreality of imaginary miseries and fears, gaining spiritual wisdom, and evolving your latent superior faculties and powers. Put your heart and soul, with all means available, to master the art of the safest and speediest running of your mechanism, rather than the art of bringing about most favourable compromises with people, whom you injure on creating repeated accidents.

(189) Mahaa-maayaa महामाया - Greater than the goddess of illusion.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 215

Maa मा means 'not' and yaa या means "which". Maayaa माया means, "not what appears or as appears." Maayaa mainly works through two processes, viz., Avaran अवरण(covering the Truth) and Viksep विक्षेप(perverting the truth). Like a mirage, She shows many aquatic scenes where there is no water, or shows unreal things as real, just as we see an additional unreal moon on pressing our eye corner. Sometimes She does not show the real thing, just as when well is covered with grass. Wine, women, wager(gambling), wealth(ill-gotten) are the best servants and residences of Maayaa. Half truth, hypocrisy, temptation etc. are the means. Maayaa is the name given to that working agency, which blinds fold worldly people and makes them pursue their mad pursuits so wildly as to be lost in their own false dreams. And there are some human errors which are so universal, that spiritual man very funnily says, that Maayaa has left none without subjecting them to Herself, be it even temporarily. Funny human nature arising out of ignorance of truths or inexperience of facts or infatuation is said to be the working of Maayaa. Many devotees in Hindu Mythology, who got proud have been described, as most ridiculously humiliated through Maayaa and made wiser, by Mother.
Maayaa ( not Mother ) causes even deities to be baffled, " That divine Shakti Maayaa forcibly draws away the minds of even sages and leads (them)into confusion." "She, who always makes him who is possessed of knowledge ( of his real nature )to b devoid of knowledge and throws him into confusion, egotism, doubt; She who subsequently compels him again and again, to undergo the stages of anger, distress, greediness, infatuation etc. She who leads him into sensual and sexual desires and makes him burn with anxiety day and night, producing sometimes pleasure and sometimes pain, is called Maayaa (the great universal Illusion-Maker).
Maayaa is the personified form of Illusion-creating energy and Mahaamaayaa may be taken to mean the vanquisher of Maayaa, or She that deludes the deluding Maayaa to save Her devotees, or She to whom Maayaa is subordinated. As a rule, Maayaa while continually deluding the universe, entwines one and all. Looked at from an abstract view, this means that unless a protective force is there, the natural motion is downward. A man drowns and a stone falls below unless there is a contrary strenuous force. This Maayaa entangles all except Mother's devotees. Ishvar (The Creator of the Universe), himself is said to the subject to Maayaa. What then to speak of others?
Maayaa deludes the whole universe and Mahaamaayaa deludes Maayaa, because in cases of those with whom She is pleased, She, surpassing the imaginations of Maayaa, brings about the most wonderful achievement. This achievement is, that Her devotees turn from falsity to truthfulness, from godlessness to godliness, from personal to universal outlook, and so on. Judging most subtly, Mahaamaayaa is also a Maayaa, as She makes you mad-blind, infatuated and addicted (to Shree Maayaa or Maai, i.e., the Great Mother, although not to one's self and not to the little worldly things. Maayaa also means affection and my-ness. The word Maayaa also means pride and compassion; we can, therefore, take Mahaamaayaa to mean"highly compassionate and remover of pride."

(190) Mahaashaktih महाशक्तिः - The great energy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 217
She is the energy of the whole universe. Shakti means Power, strength, strife, weapon. She is the Higher Energy above the main three energies of Desire, Knowledge and Action.

(191) Mahaa-ratih महारतिः - The great delight.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 218
Devotees find more delight and pleasure in Her than in worldly things and pleasures.

(192) Mahaa-bhogaa महाभोगा- The great enjoyment. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 219
Rati is the ruling emotion during enjoyment and Bhogaa is bringing about of the fructification of the emotion in suitable conditions. The bringing about of the circumstances required for enjoyment, the capacity for enjoyment and the enjoyment itself, is the making of Mother. 
In a word, the enjoyer, the enjoyed and the enjoyment, is She, the Finalmost Mother.

(193) Mahaa-balaa महाबला -The great might. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 222
Bala means physical strength, Virya, physical and mental capacity as a result of the protection of semen and celibacy. Aishvarya means strength of Bala and Virya, and also the strength of thousands of others dependent for their life on Her sweet will.

(194) Mahaa-viryaa महावीर्या - The great strength.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 221
Virya means semen and glory.

(195) Mahaish-varyaa महेश्वर्या - The great ruler. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 220

(196) Mahaa-buddhih महाबुध्दीः - The great intelligence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 223
When the intelligence is directed towards Her, nothing remains to be known. "On knowing which, the whole universe is known."Or, from whom, one obtains highest (Mahat) intelligence.

(197) Mahaa-siddhih महासिध्दीः - The great attainment. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 224
The Siddhis are well-known superhuman powers, viz., Animaa, Laghimaa, etc., obtained from Yoga. Mai-ists have, however, a different set of Siddhis to aspire to. These Siddhis are explained thus. The first Siddhi is the manifestation of taste; i.e., being able to have the satisfaction of having tasted different joys without objects to be tasted and without the enjoying conditions being there in existing reality; the second the is overcoming the pair of opposites; the third is being above the notion of both superiority and inferiority (implying the difference of degree), the fourth is indifference  towards the conditions of pleasure, pain and life,the fifth is being without sorrow; the sixth is steadfastness in penance and contemplation of Mother; the seventh is the power of  unrestrained exertions for uplift and happiness of humanity, and the eighth is the power of uniform equilibrium of head and heart.
No. 1 is also to be taken to mean the power to turn any conditions or circumstances to tastefulness and cheerfulness.No.5 is also similarly taken to mean the capacity to create inexhaustible cheerfulness, lustre and strength.
No.7 also similarly means exhautionlessness  and sleeplessness and No. 8 also means continued equilibrated 
absorption in the meditation of Mother.

(198) Mahaa-yogesh-varesh-vari महायोगेश्वरेश्वरी - The ruler of the great rulers, of Yogis. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 225
 To the doubt, as which of the two classes of Siddhis above referred to is higher, this is a reply. The last narrated Siddhis are Siddhis of a higher order, being those of Yogeshvareshvari and not of merely a Yogi.

(199) Mahaa-yaaga-kramaa-radhyaa महायागक्रमाराध्या  Worshiped by the method of Mahaayaaga, i.e., great sacrifice. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 230
Worshipped by the method of Mahaayaaga, i.e., great sacrifice.

(200) Mahaa-tripura-sundari महात्रिपुरसुंदरी - The great Tripura-sundari. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 234
The great ordainer of the three conditions of creation, preservation and dissolution. The implied meaning is "She that will again create, preserve and dissolve." Mahaa is used to convey the idea of "again and again," about creating universes after universes.

Jaya Maai, Mother Bless All.

Names 179 to 187

GROUP K

The next group of names shows Mother's greatness. The epithet "Mahaa" (महा)  and "Sarva" (सर्व) should be taken to be meaning highest and "all-pervading".These names correspond to the name,"Like thousands of suns rising up in the firmament. Uddyat-Bhaanu-Sahasraabhaa and Mean
"wonderfully high and great and surpassing all realities and imaginations."
The Sun referred to in " millions of Suns in the firmament" means unbearable lustre and that is obtainable by the greatest austerity of the repetition of the highest Mantras of Mai Markand Gaayatri, or that of Mai Markand Trishati or the simplest " Jay Mai Jay Markand Mai."

(179) Sarva-Mantra-Svarupini  सर्वमन्त्रस्वरूपिणी - She is the very essence of all mantras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 204

 By concentration on Mother as a mother, the supreme divine energy of loving others results in trying to identify oneself with Her as Hers. Gradually the perception of the fullness of the individuality is felt and the development of such perception is later more and more experienced, Identification stated above is Concentration or Anusandhaan अनुसंधान, Perception is Mantra-Siddhi मन्त्रसिध्दी or the success of the mantra repetition and the full development is Anubhavaअनुभव or realisation.

 According to the Mai-istic creed, there is no higher Mantra than Jay Mai Jay Markand Mai and the practice of getting a certain desire fulfilled by repetition of a certain mantra personally or through a representative is discountenanced. Mantra repetition can be only for getting the Grace, or for a prayer to some good purpose, mostly for others, and without any selfish return.

Once it becomes a conviction that it is Mother and Mother's Grace that gives or does a certain work, the whole outlook is entirely changed. There is no marketing, no mechanical doing of something, somehow, leading us somewhere, no bargaining with the deity, no chasing and no cheating."YOUR'S IS TO PRAY, AND IT IS HER WILL TO GRANT OR NOT".At every step in this life, there is some difficulty of illness, affliction, poverty, painfulness, etc.
How long to wonder and how often to break one's head and empty one's purse, in the search of almost a mirage!!! Mai-ism says "miseries will be endless". Make yourself proof to them. Seek Grace, pray without despondency in case the prayers are not heard. Practise living cheerfully., with the spirit of self-surrender, in any circumstances. Further, as a result of the grant of the request, a devotee does not get deluded as a Siddha (if at all there is any), because he does not consider himself to be the giver or the worker. Unnecessary fuss and bossing due to a little better knowledge of rituals or sacred word has no dancing platform. MOTHER NEVER FAILS, TO DO WHAT IS BEST IN THE INTEREST OF HER DEVOTEES, ON PRAYING TO FOR RELIEF.

Readers would not rest satisfied until they know, if this theory is supported by practical experience, and I may reply to them. " There are experiences, which would take volumes to narrate, of prayers by devotees that have been heard by Mother." I am not talking of old grand-mothers tales or hearsay's and rumours of some Bhaktaas in past. I am referring to the experiences of myself, as great an atheist as any of you, who wants things to be proved to him, as in a civil court, supported by ample outside independent evidence.

A Mai-ist should not forget that this granting of desires, is with the ultimate desire of attracting Her children to Herself.

There is the other side, as well. Mantras have laudable uses, when (1) they serve magnetic healing or abating of diseases, etc., for very general abating of miseries;
(2) For ornamental grandeur, decency, poetry, sublimity, purification of place and mind, inviting a deity or seeking grace, or (3) as spiritual diplomacy to pull out disciple from the mudmire of worldliness by offering baits under the temptation of the benefits, gradually introducing him to the higher world of God, Guru, Devotees, etc. (although through a selfish motive to start with), and making him ascend the spiritual ladder, rung after rung.

This use, however, of Mantra by way of a spiritual diplomacy, for the welfare of the disciple, becomes at once apparent. Such a Mantra-worker is purely a selfless man, and work for a selfless purpose without any specific desire.

(180) Sarva-yantra-atmikaa सर्वयन्त्रात्मिका - She is the soul of all Yantras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 205 

Mantra is in a way, Mother's representation as vibratory projection. Tantra is the science, teaching how by certain methods of worship, concentration, etc.with Yantra, one may attain Mother. Mantra is the sacred word, for repeated remembrance of Mother. Thus in a word, Mantra is the word. Tantra is the thought and Yantra is Mother Herself. Word represents Action Energy and is a powerful act. Tantra represents Knowledge Energy and yantra is the charged battery of Desire Energy. In another word, Yantra is the object of meditation and worship. Mantra is the speech and Tantra is the science of thought, and conduct with reference to the Yantra.

(181) Sarva-tantra-rupaa सर्वतन्त्ररूपा - Thou art the spirit of all Tantras.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 206
The ultimate goal of Tantras is to be one with Mother, and Tantras are Her body. Each tantra by itself represents any one of Her limbs and the study of these scriptures helps the student to be finally able to concentrate upon the corresponding limb. If Mother's Grace is there, all the troubles of mastering Tantras will be saved. And while it is impossible for himself to progress on Her way any further. It is so very easy for Mother, who is the Ruler of all, to make necessary arrangements for Herself to go nearer. Her sweet will is enough. If Mother's Grace is there, one does not need any Guru's initiation as Mother is all Mantras. Mother is all Mantras, all Yantras and all Tantras, as also their soul. 
Tantras are those scriptures in which practicability is many times much greater than in other scriptures, and in which methods are described for the attainment of Mother. Usually, Tantras relate to worship of Shiva and Shakti and describe the methods of evolution through the science of Kundalini and Chakras, etc. Generally, they are stated to have been narrated by Shiva to afford an easy remedy in this iron age of weak, unfortunate, deluded and evil-minded race, known as Kali Yuga.

Mother resides in all Yantras when She desires to lift up the devotee worshipping a certain Yantra, towards Her. Any Yantra serves the purpose. If Her Grace is there, there is no disqualification, due to Yantra being not of a particular type, or sanctified in particular ceremonial way or obtained from a particular source. Any Yantra is powerful enough at all times.

The body of the Great Mother should be contemplated upon, as a perfect Image of all sacred Love contained in different Tantras, because there is the relationship of the different Tantras with Mother corresponding different limbs and with crown, garments, ear-rings etc. This is as under:-
1. The Lotus Feet.(Kaamika) 2 and 3.The toes (Kaarana and Prasrita) 4. Ankles (Yogaja). 5.The knees (Ajita). 6.The thighs (Dipta). 7. Navel (Suprabheda). 8. Stomach (Vijaya). 9. Heart (Nishvaasa). 10.The bosom (Svayambhuva) 11. Arms (Vipula). 12.Chest (Chandrajnaana). 13. The Throat ( Viraagama). 14. Lotus Face (Bimba). 15- Cheeks (Lalita). 16. Tongue (Prodgita).17. Ears (Rurutantra). 
18.Ear-rings(Santaana). 19. The three eyes. (Anala). 
20. Forehead (Siddha). 21.Crown.(Mukuta). 22.Red coloured gems(Kirana). 23.Back(Amshumaan).
24.Garments. (Vaatula).

(182) Manonmani मनोन्मनी The giver of the highest spiritual stage.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 207
Manonmani is the eighth stage of spirituality, reached by attainment of concentration at several centres between the eyebrows and the Brahmarandhra or the topmost point in the head. When Unmani stage is reached, there is no consciousness of time or space, nor that of tattvas (elements), or the deity. There is only perfect purity, freedom and supremacy.
When the mind, free from attachment to an object, fixed on the heart, attains the state of Unmani, then the supreme abode should be known to have been reached. Manonmani is kind of Yoga achievement, and its characteristics are that the eyes neither close nor open, breath is neither inhaled or exhaled, and the mind is neither speculating nor doubting. When the process of meditation ceases, and the idea of the meditator and the object of meditation is entirely destroyed, then Unmani stage should be known to have been reached. Subsequently, the devotee enjoys the ambrosia of wisdom, and Mother is the giver of wisdom and all supernatural powers and other attainments. 
Manonmani can also be taken to mean Mother that raises the minds of the devotees.

(183) Maaheshvari माहेश्वरी . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 208
" In Her dark quality (Tamas), Mother is called Rudraani; in Her passionate quality (Rajas), She is called Brahmaani in Her pure quality (Sattva). She is called The all-pervading Vaishnavi. Devoid of the three qualities (Nirgunaa), She is Maahesvari, who should be worshipped in Her specific way by such persons alone, who possess purity of mind and have observed celibacy."

(184) Mahaa-devi महादेवी -The great Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 208

(185) Mahaa-lakshmi महालक्ष्मी.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 210
" The beautiful azure (Shyaamaa श्यामा), all-fascinating, Supreme Shakti, who is conceived to be the girl of a little below thirteen years of age and worshipped during Kumaari Poojaa worship. of within teen girls representing Mother.

(186) Mrida-priyaa मृडप्रिया- Beloved Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 211
Mrida, happiness. Mrida also means persons who predominate in Saattvik nature for the sake of conferring happiness on men. Her greatest joy lies in conferring happiness.
She considers Herself to be beloved Mother of those who are for wishing and carrying happiness to others.

(187) Mahaa-pujyaa महापूज्या -Mighty object of worship.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 213
Mother is also worshipped, by Shiva and other deities, through images of several elements. The most prominent of these elements are: 1) Stone 2) Gold 3) Silver 4) Copper 5) Brass 6) Crystal 7) Gems 8) Pearls 9) Coral 10) Lapis 11) Lazuli 12) Tin 13) Adamant and 14) Iron, etc. Surya ( the God Sun ) worships Mother through the idol, made of gems.
To say that idolatry cannot help an aspirant is as foolish as to say that only idolatry can help. Every name needs a form for the realisation of the object represented by the name. The substance on which that form is projected may be anything. An idol can be either in the physical form of some material element or in mind or in space outside or in the heart or in the brain-stuff, etc. Two forms are however noteworthy; one in the lifeless matter at one end and the other in living beings themselves, as in the case of Guru-worship, Shiva-Shakti worship,, Kumaari worship, etc.

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.