Names 251 to 270

(251) Rasajnaa रसज्ञा -Expert in knowing, creating, enjoying and relish.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 799

Knower, creator and enjoyer of the tastes of worldly people. Tastes are physical, emotional, social, individual, intellectual, spiritual, etc.
She joins with and shares the joys and miseries of Her worldly devotees, with as gladdened or afflicted a heart, and as great craving and interest, as if She is equally a great worldly being like them. Further, it means, She knows what pleases Her each child. This is most evident if one studies the family life. Mother alone knows what best pleases and suits the child's temperament and constitution. It is Mother alone who knows what is passing in the heart of a child, what it wants and demands, without its speaking or suggesting.
Rasa is feeling-interest or juice, taste, sap or relish and may be compared to saliva experienced during the period of morsel before the eye and inside the mouth. It is caused by the remembrance of the happiness, which was once enjoyed and now is just to be enjoyed.
Different kinds of relishes are (1) six physical tongue-tastes of different diets as sweetness, acidity, pungency, saltishness, bitterness and astringency. (2) Nine kinds of different sentiments of literature as humour, valour, wonder, amour, terror, fear, vulgarity, pathos and affectionateness. (3) Five sense relishments of touch, taste, smell, hearing and seeing. (4) Four relishes of different mental processes of Chitta, Buddhi, Ahankaar, and Manas, i.e., likes and dislikes, pros and cons,my-ness and non-myness thinking, meditation and absorption. (5) Eight joys of Yoga practice. (6) Nine superior tastes of the bliss arising from different modes of devotion (7) The five supreme joys deriving from, (a) a disinterested onlooking of the universal soul knowledge (b) Mother's personal relationship (c) complete quietude (d) supreme bliss on periodical ecstasy and (e)  Finalmost joy, just before the dissolution of individuality in the infinite ocean of the Finalmost Mother.
Six diet relishes, nine literary emotions, five sense satisfaction, four mental pleasures, eight occult joys, nine devotional ecstasies and five supreme states of happiness make up the different relishments or Rasaas.
Highest enjoyableness in one which is characterised mainly by four qualities, viz., (1) inexhaustiveness of the elements which create enjoyability , Rasya; (2) nutritiousness,i.e., resulting in better being, Snigdha; (3) wholeheartedness, Hridya; and (4) sameness in quality and intensity under all conditions,Sthira.
Along with these relishes, it may be remembered that the six most important and wonderful incomprehensible objective and subjective centres of joyfulness and of relish are self, Mother, mind, wealth, women, and wine in its broadest sense of nourisher, preserver and rejuvenator of a body. It may be interesting to note, that the most important centres are to Self and Mother. The third one is an equally important centre. The remaining three centres are for first separating and then bringing about and keeping up the unification of Self and Mother through the mind. Woman leads the fool to the direct hell and the wise to the highest heavens. Wealth Judicially used places the material universe at your disposal. The same used indiscreetly and immorally brings ruin. Physical wine pushes one down into the drain, and spiritual wine of love to Mother brings about the devotee to be one with Mother.

(252) Rasa-shevadhih  रसशेवधीः -Treasury of Rasa ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 800

Rasa is the nectar of unity with Mother. Rasa is the supreme way in the fructifying seed.
Having obtained the Rasa one becomes blessed, as Rasa is Mother.

(253) Kaantaa कांता- Beautiful ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 329
Devotees feel more of hilarity with Her than with the youngest most beautiful playmates.
Having described Mother as an ocean, any reader or follower may say, " Oh, it is all serenity. Let us be known as, and let us acknowledge ourselves as unfit. Devotion is alright for them who have no desire and all serenity. Surely a man can not have as much hilarity in the company of Mother, as in the company of a beloved?

 To this, the reply is that She is more beautiful and more romantic than what the most beautiful and most romantic beloved can be. Mother is so very full of loving heart and romance, that youngest devotees also forget their sexual pleasures and pass all their time in the company of the Mother, considering themselves most happy. Similarly, if a devotee's heart is overflowing with pure and sincere love, people, even though young do flock around him, and feel extreme pain to leave him. 

(254) Kaavyaa-laapa-vinodini  काव्यालापविनोदिनी -Sporting in potential speech. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 613

She inspires Her devotees to give a masterly speech to Her during Her communion with them and She sometimes pampers them with very sweet words Herself.
The idea is She enables and teaches Her devotees, how to love, how to address, how to please Her, with masterly speeches, She sports.

(255) Kaadambari-priyaa कादंबरीप्रिया  -Fond of romance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 330

(256) Kaama-kalaa-rupaa कामकलारूपा- In the form of Kaama Kalaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 322

Kaama means desire and Kalaa means the art. Mother is in the form of the desire, as also the art which leads to the fructification of the desire, as also the result of the union of the desire and the art of fulfilling the same. On personification, Kaama means Shiva and Kaali means Shakti. Mother is the union of Shiva and Shakti or to be more explicit Mother is the Mother of Shiva in whose heart is Shakti and Shakti in whose heart is Shiva. 

It is interesting to think about the qualities and actions of the pairs, Brahma and maayaa, Love and Power, Spirit and matter, knowledge and desire, Shiva and Shakti, man and woman, inaction and action, etc. Their union is bliss. that bliss is felt, if the union is by unification, i.e., if after separation.
There are subtleties within subtleties, and the parts they play are wonderful. They have opposite qualities at times, at times exactly similar qualities, at times they exchange these qualities. All play of the Two Inseparables, and again the conception of Two about the One, the knowledge of the Reality and delusion caused by notions of unreality, are the subtle plays. Both plays are Kaama-Kalaa-Vilaasa. One play is in delusion and the other in full understanding of the Reality. 

The whole universe with its funny working is Vilaasa, the play of Mother, well versed in the art of making people run mad after desires, and again making them completely proof against any desires on the disintegration of these desires.

Mother is the desire, the kindler of the desire, the desirer, the desired, the art of fulfilling the desire, the fulfiller of the desire and finally the proofness against desire.

On the plane of love between man and woman, it is Mother that has a gifted woman with the art of kindling the desire, fulfilling the same, and finally bringing up the stage of being fed of the experiences, as a result of entertaining the desire. Woman to man is a miniature of the play of Mother to Her beloved souls, although much inferior and full of ignorance on the part of both man and woman, and of a different kind, and of a different consciousness and with a different object in view, in a word, the play of the deluded or desire-driven.

(257) Kalaavatiकलावती- Full of tricks. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 327
This is when She attracts and plays with Her devotees. She uses a hundred tricks while playing with Her devotees, befooling them, sometimes raising to skies, sometimes treating them during the play, and for the purpose of play alone, as worst as dust and so on.

(258) Shringaara-rasa-sam-purnaa श्रृंगाररससम्पूर्णा - Filled with the essence of love. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 376
It need not be stated that so many names of Mother have different interpretations , to suit different fields of love, devotion, religious philosophy, Yoga, etc. Shringaara Rasa is another name for Anaahat centre and in the field of yoga, this name means " She that fully remains in that centre."

(259) Kalyaa  कल्या- Sporting with Her devotees as if drunk. ललिता सहसनाम स्तोत्र, नाम क्रमांक 903

(260) Kaama-sevitaa कामसेविता - Attended by Kaama ललिता सहस्रनाम स्तोत्र, नाम स्तोत्र, नाम क्रमांक 586
The Kama means the bodiless one( god of love ). As stated in scriptures: He, though without fingers worshipped Mother, without tongue spoke to Mother and appealed to Mother. He saw Mother without eyes, he touches Mother's form without fingers. This shows that no ceremonial for worship is indispensable.

(261) Kaama-kotikaa कामकोटीका - As beautiful as millions of Kaama. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 589
There is a theory that every woman has a womb in her forehead also, where the most righteous woman gathers up righteousness and religiosity which she can impart to children, and when that desire arises in such a woman, i.e., to beget a righteous and religious child, She brings into being a righteous soul or a Saviour, which millions of the usual Kama driven actions can not.

(262) Kaama-keli-taran-gitaa  कामकेलितरंगिता -Outflowing with the desire of whimsical sportivity which knows no limits or consideration. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 863

(263) Baalaa बाला- Girl. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 965

This is the name of Mother who often appears in the dreams of Her devotees, in the form of young girl usually playing with Her maids. Tripura Siddhaanta says "Oh beloved one! because Thou playest like a child with Thy maids, and Thy devotees, Thou art called Baalaa."

(264) Lilaa-vinodini लीलाविनोदिनीTaking pleasure in amusement.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 966
Lilaa, the play(of the activity) of the Universe.

(265) Mugdhaa मुग्धा- Appearing and acting, as if She were, an innocent attractive love-stricken silent damsel. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 868

(266) Saumyaa सौम्या - Benign and pleasing as moon or camphor. ललिता सहस्रनाम स्तो., नाम क्रमांक 910

(267) Mattaa मत्ता- Uncaring for anything that comes in the way of rushing towards pleasure.Egoistic and almost as rash as if intoxicated. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 576

(268) Saama-gaana-priyaa  सामगानप्रिया -Fond of music, which sheds joy, peacefulness, purity, and the spirit of equality and unification and does not create or enhance lustfulness, tempestuousness and sorrow. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 909

(269) Laasyapriyaa लास्यप्रिया - Fond of dancing. Female dance is Laasya. Male dance is Taandav.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 738

(270) Mohini मोहिनी -Enchanting. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 562

Jai Maai, Mother Bless All.

Names 231 to 250

(231) Padama-nayanaa पद्मनयना - Lotus eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 247

(232) Vaama-nayanaa वाम नयना  -Crooked-eyed. Or giving crooked and misleading proof. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 332
There is a subtle meaning as well. To those who try to please Her mechanically by worship, Yoga, etc. She gives boons as Varadaa in a straight-forward way. But for them that are Her lovers, She makes an appearance, as if She is angry and so arranges that the world may think that Mother is wrathful to him. In reality, She is loving him the most. She is simply testing him and deluding others about Her love for him. Even in the matter of the earthly love, this is so very common. How crooked than must be the dealings in Divine Love(?) This crookedness is blessings in disguise. It saves the devotee against the envious and wicked souls of the world, and against his own internal enemies, trying to get hold over him. It increases the pangs of love and creates for him a claim, A cause and an occasion for love fight with one's Beloved Mother.

An indescribable joy is experienced by the lover, on being slightly ill-treated by the beloved and by the beloved while slightly ill-treating the lover. That ill-treatment is quite against the heart. The pleasure is experienced in the thought, " The lover loves me not a bit less, although I so ill-treat".

There is the greatest joy in the idea, I am indispensable to my lover. My devotee will die after me ".To test and also to enjoy this pleasure, Mother sometimes seemingly acts most cruelly. When all other worldly thoughts and desires except those that pertain to the loving and being loved disappear, the contest between the lover and the beloved begins. " To love " is higher than "to be loved ", because of the disinterestedness of love and preparedness for any sacrifice by the lover for the beloved. The contest is for being the lover and making a higher sacrifice with great self-surrender.

For the sake of my devotional readers, I do not mind narrating my personal experience. After I began to love Mother turning from Power to love, my house built over with my lifelong savings collapsed in 1927 during Gujerat floods. I did not leave Her. And when I began to love Mother on my conception being raised from Hindu Maataaji to Maai of the whole humanity thinking of Her, day and night in 1931, I had been almost lunatic. Still, I did not leave Her. When I decided to render more useful service in 1937, my wife turned lunatic and had to be in the Yerawada Mental hospital. And yet I am dead certain " I love Mother and Mother loves me, and most passionately".

It should not be misunderstood, that worship and devotion to Mother result in having to be in calamities. Just the reverse. There are two classes of devotees. Mother is Bhukti- Mukti pradaayini; Giver of the highest enjoyment, and highest beatitude and what is described here is applicable to only fewest exceptions. none should have the wrong notion of calamities befalling a worshiper or a devotee. I write this because I have found it necessary from practical facts.

From Bombay (Mumbai) for the same railway fare, you can go to Poona [Pune] (Enjoyment-centre) or Nasik  (Renunciation centre). It is for you to demand the ticket for the same fare. But once you are in the Nasik train, you can not have the Bhor Ghat natural scenery on the Poona route, as well.  This subtle point has already been previously explained. There is a descending half and descending half, of the whole evolution circle. In reality, both paths lead to happiness. One is the path of securing outer happiness, and the other, of inner happiness. You have to pay the price for both. Inner happiness is extremely dear and price to pay is extremely heavy. 
 The purchaser of an elephant has to see himself impoverished, to the extent of an amount, which would maintain a family perpetually; but the purchaser's joy on one elephant ride amply counter-balances the price paid. The only thing is that one should not over-estimate one's purchasing power. 

In practical life, some worshippers have miraculous agreeability and windfall, whereas other worshippers can barely make the family-living run. The difference lies in the route of the ticket you have purchased. You cannot be, at your fancy, jumping from one train to the other. Of course, when you are a twenty-four hours servant of the Railway Company, you can be on any train, but by that time your natural craving would for Deolali:- The sportive Goddess Mother.
The Railway Station just previous to Nashik (Self-extinction) is Deolali ( Attainment of the Grace of the Sportive Mother).
The enjoyment route leads you to Kirkee and Poona (Pune). " Do it indeed", and "Repeatedly", respectively. There is no end to the cycles of births and deaths, striving and toiling, enjoying and suffering.
There is still a subtler point and I continue the train illustration, to explain Bhukti-Mukti-Pradaayini. There is a uniqueness in the benefit derived from Mother Worship. Under Mother's Refuge, you have the freedom and enjoyment, without fear and with protection, as the baby near the window in a train, that is permitted to enjoy the breeze and sight-seeing, and yet is strongly caught from behind by the Mother, lest the baby may over topple. It has my repeated observation during train travels. The baby with the father has either to forego the breeze and sight-seeing or should take care of itself. If the baby obstinately desires the parental protection as also the enjoyment, it would be soon quietened down with a slap. Father is justice. He would not permit both. Mother is Love and Mercy. Please note that in the case where a father protects and permits, the father is only playing the part of the Mother.

Misleading proofs are:-
 Such happenings as above-narrated try to mislead the devotee if he is kachchaa कच्चा (immature). If he is a pukkaa पक्का (mature), others are made to be misled about him. When my wife turned lunatic ( Mother bless her. By Her Grace she has returned home, to save me in the eyes of worldly people, from a certain dishonour.) Kachchaa devotees of Mother left Mother.
There is a very tender emotion and answer whenever devotees fail in tests" I have failed in the test but Thou, Oh Mother. hast failed- in the bounty of Thy Grace, as well. If I had had enough of Grace, I would not have failed in Thy  test."
The idea of "misleading-full viewing" is that those who do not secure Her Grace, get deluded with misleading proofs, as a result of wrongly viewing matters, which also proceeded from Her, during a certain stage of evolution, when that is necessary for further experience.
Vaama-Nayanaa also means looking at Her Beloved child through side glances. None should know that, not even the Beloved child. There is a pleasure in the hide and seek, and in the temporary crookedness in Love-Game.

(233) Mrigaakshi  मृगाक्षी -Fawn-eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 561

(234)Mada-ghur-nita-rak-taakshi मदघूर्णितरक्ताक्षी - With reddened eyes rolling with rapture. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 432

(235) Vishaala-akshi विशालाक्षी - Long eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 936
Not circular but like the bow, peculiar to Bengali pictures.

(236) Daraan-dolita-dirgha-akshi दरान्दोर्लितदीर्घाक्षी - With slowly moving large eyes. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 601
Again, Dara डर means fear, and andolita अन्दोलित means driving out. She whose glances dispel the fear of Her devotees.

(237) Lollakshi-kaama-rupini लोलाक्षीकामरूपिणी With oscillating and searching eyes, betraying the intense of finding, seeing and getting one's beloved. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 454

(238) Taambula-purita-mukhi  तांबूलपूरितमुखी -Her mouth is full of betel. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 559

(239) Mada-paatala-gandabhuh मदपालगंडभूः -With cheeks blushing with rapture. Paatalaa, rose colour. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 433
Again, Mada means musk beside, pride or joy on success in enjoyment or rut of elephant. Paatalaa is a kind of flower. By musk and the said flower, Her cheeks are painted and perfumed.

(240) Chaampeya-kusuma-priyaa चांपेयकुसुमप्रिया -Fond of the Champaka flower. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 435

(241) Mrinaala-mridu-dorlataa मृणालमृदुदोर्लता -  Her creeper-like arms soft as the lotus stem.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 579

(242) Shaatodari शातोदरी- Having a slender belly. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 130
Udar means 'belly' and this name reminds one of the popular expression"Mother swallows the faults, and hides the crimes and sins of children in Her belly",  Shaatodari also means having hundreds of caves, i.e., the softest corners to shelter and give a safe refuge to the devotees.

(243)Tanu-madhyaa तनुमध्या -Slender waisted. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 360

(244) Ratna-kinkini-mekhalaa रणत्किंकिणीमेखला- Having a girdle of tinkling bells. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 312
Tinkling is infatuating.
When that is heard, ordinary mortals fall in a swoon with unbearable and overpowering joy, whereas greatest Yogis like Shiva wonder, on finding that their state of full bliss is broken, being surprised with the experience, that a still higher joy does exist. These then run maddened with the desire of hearing that tinkling again and again.

(245) Paadaambujaa -Lotus -Feeted .(Extra).
I could not complete this list without the meditation of Her Lotus Feet and I could not find a name. I have therefore coined in and incorporated this new name.

(246) Hamsini हंसिनी -Swan. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 456
Hamsa(the swan) is traditionally gifted with the art of separating milk from water and sipping it away. Mother also considers what is best in Her devotees and takes no notice of their weakness, fault, crime or sin.

(247) Vilaasini विलासिनी -Playful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 340
Playing with Her powers of concealing the truth, and showing untruth as truth and truth as untruth. Vilaasa primarily means extension. Vilaasa, therefore, means such acts, gestures, projection and development by speeches and tricks, as intensify Love.

(248) Taruni तरूणी Ever young. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 358
None will be tired of Her, and She is not tired of so much worry of the devotees, and the work of conducting the universe. Her play with devotees is above the influence of Time, insipidity, fatigue, tiresomeness or monotony.

(249) Nitya-yau-vanaa नित्ययौवना -With renewing youthfulness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 430

(250) Mada-shaalini  मदशालिनी - Shining with rapture.
Mada means a kind of bliss.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 431

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.