Names 271 to 290

GROUP M

This group is the last group of the first complete round of names in groups A to M and corresponds to the last of the select eight names, viz., Nijaaruna-prabhaapura-majjat-brahmaanda-mandalaa. In contrast to the last group where Mother is conceived mostly in Her personal aspect, here She is contemplated upon in Her Universal aspect, mostly as Universal Mother.
The groups A to M make up three hundred names corresponding to the well known Tri-Shati with about forty names more to make up for any omissions, wrong pronunciations or wrong understanding of the meanings.

To reduce the number of names for repetition I close the first round with the second part and put up at its end, the last name of the one thousand name in the original text, viz., Lalitaambikaa.

(271) Parameshvari परमेश्वरी - Supreme Ruler. ललिता सहस्रनाम स्तो., नाम क्रमांक 396

(272) Adishaktih आदिशक्तिः -The Primordial energy.
The cause of the origin of the universe.  ललिता सहस्रमनाम स्तोत्र, नाम क्रमांक  615

(273) Parama-jyotih परमज्योतिः - Most supreme Illuminator.
Giver of light which is much brighter than that of Sun.
The sun shines only when he is illumined by Her. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 806 

(274) Parama-dhaama परंधाम -The highest abode which needs no sun, moon or fire. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 807
The sun never illumines that, nor moon, nor fire.
Param Dhaam is the state of consciousness, after reaching which one does not return to the lower consciousness. Stability in such consciousness is the attainment of Mother's supreme abode.
Dhaam is really not a certain place or space but the state of consciousness.
The State of tranquillity, reality, knowledge and bliss represents Mother's abode.
When all differences vanish, including even that of the enjoyer and the enjoyed and sameness is experienced in all the three states of waking, dreaming and sleeping, and when I and myness are squeezed out from every other thing except Mother, that state of consciousness represents Mother's supreme abode.

(275) Paraashaktih पराशक्तिः -The Supreme energy.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 572
" In the human body, five substances, viz., skin, blood, flesh, fat and bones are derived from Shakti. Remaining four substances, viz., marrow, semen, breath and vitality are derived from Shiva. Thus this body consists of nine substances derived from the two origins. The tenth substance which is above nine, and controls them is called Paraa Shakti."
"Energy of whatever kind that is attributed to any substance is called shakti, and Shakti is the ruler of all the different innumerable shaktis. The energized substance is the miniature of Shiva. Those substances which possess energy are the manifestation of Shiva. The wise recognise the energies, in and of substances to be Shaktis."

(276) Anaadi-nidhanaa अनादिनिधना-Having neither beginning nor end.Or, whose devotees reach the stage of no births and no deaths. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 296

(277) Sahasra-shirsha-vadanaa सहस्रशीर्षवदना -Thousand-headed and thousand-faced. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 282
Mother gives Her devotee, the power of thinking and viewing subjects and objects from thousands of angles of vision and expressing his experience in unlimited ways.
This expression means that the devotees of Mother should have a universal outlook. Thousand means unlimited. Mother's devotees must love all, serve all and not bury themselves into a narrow fold.

(278) Sahasra-akshi सहस्राक्षी -  Thousand eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 283
Mother looks at Her devotees, with unlimited energy of seeing them and with unlimitedly charitable constructiveness in the matter of seeing their differences and deficiencies. 

(279) Sahasra-paad   सहस्रपाद -Thousand footed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 284
Mother runs to the succour of Her devotees by thousand legs.

(280) Naaraayani नारायणी - The first abode of humanity. She is not the finalmost Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 298
Naaraayana means Vishnu or Shiva; the wife of Shiva or sister of Vishnu is called Naaraayani. There is a saying, "Adoration to Shiva, the husband of Naaraayani." Mother's devotees should not get confused at the references made about relationships. Be it any relation, wife or sister or Mother, it should not be taken to mean anything except oneness. Literally, Naaraayani means She whose first abode is water or She that is the first abode of man.

(281) Bhuvaneshvari भुवनेश्वरी - Ruler of the universe. ललिता सहस्रनातम स्तोत्र, नाम क्रमांक 294

This is one of the ten aspects of Mother known as  Dasha Mahaa Vidyaas, that are worshipped for different goals. The sound or Beeja Mantra or the seed letter for Her being appeased is Hrim. 

(282)Panchapretaasanaasinaa पंचप्रेतासनासीना Seated on the seat(formed) of five corpses. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 249
When deprived of their respective gifts of Shaktis from Mother, the five principal deities are incapable of action and thus deprived of their power, they are like corpses.
The principal deities are Brahma, Vishnu, Rudra, Shiva and Sadaashiva. Their powers enabling them to be what they are, are Vaamaa, Jeshtaa, Raudri, Shiva and Shakti respectively.
The corpses referred to may also be taken to be Jiva, Prakriti, Buddhi, Ahankaara and Manas. 
Mother is, as it were enjoying rest on the bed sheet of the heart of the devotee as if She were taking rest after strenuous work of spiritual uplift of the devotees. When She after a little rest for the final Grace shower looks at Her devotee, one devotee as it became five-fold, or five devotees. Two of these are lost in Her bewitching eyes, one in Her smile and two in Her Lotus Feet. These five devotees are corpses before Mother showers Grace on them by looking, in the sense of being fully devoid of any energy whatever. They are corpses again, after the spiritual unification with Mother, in the sense of having merged their individuality in Mother. Devotees are corpses just before and after communion with Mother.

(283) Vishvarupaa विश्वरूपा  Creation. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 256
She that should not be considered as separate from the universe, which is of Her own making. 
You can not get the Grace of Mother and act in any way you like, with the universe. 

(284) Shrishti-kartri सृष्टिकर्त्री -Creator or creatrix.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 264

(285) Loka-yatraa-vidhaayini लोकयात्राविधायिनी-Directing the course of the fourteen worlds.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 664
Managing the worldly relations and duties and maintenance and smooth running of the worldly life of Her devotees in Her individual capacity.

(286) Agraganyaa अग्रगण्या-First to be counted upon and remembered in all happiness and misery.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 553

(287) Kalyaani कल्याणी-Beneficent. Showering permanent and eternal final welfare. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  324
Just as the cow is nourished during the day with the repeated chewing of the tender grass, so the devotee is nourished by the repetition of Mother's name and remembrance.
Permanent nourishment is Kalyaan and that one begins to have as soon as he comes in contact with Mother's devotees.

(288) Vedajanani वेदजननी-Mother of the Vedas. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 338
Mother of all scriptures of all religions. This name establishes the superiority of Love of God to the most profound knowledge of the sacred lore. Vedas, the fountain of universal Divine Knowledge, have come to existence, as a breathing by Her. Individual divine knowledge arises as a result of the waking up and hissing of Mother, in the shape of Kundalini the serpentine power, residing in each individual body.
Tukaram when greatly harassed  by Pandits said, "You know Vedas but I have caught the Lotus Feet of the Father of Vedas." Similarly Mother is described here as Mother of Vedaas, the shower-er of divine and spiritual knowledge, on universes and individuals.

(289) Ambikaa अम्बिका- The Mother. This Mother is not the Finalmost Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 295

Motherly aspect which has a larger portion of Ichchha Shakti, with a just necessary portion of Jnana and of Kriyaa Shakti, is known as Ambikaa.
As already explained, prisons are also of king's making. Similarly, Ambikaa (besides perfection ) also means deceit, sleep and night. Prisons are there as also guesthouses. The whole thing depends on the class of book, in which you are with the Royal Majesty. 
The devotee has however not only the right to the guest house but to the palace itself. For them, that approach God as a mother, not simply the guest house or the palace, but even the harem ever open.
The night is the great Shakti, and the day is Shiva. One of the agencies of Shakti is Maayaa. She is the great deceiver. Another agency ruling the world is sleep. Night creates darkness and destroys the day, and is a consumer of the life of the beings in the world.
That sleep has enshrouded even Vishnu. When Brahmaa was assailed by two demons, he sought the help of Vishnu, but Vishnu could not get up being under the influence of sleep. He then prayed for Mother to remove Vishnu's sleep. One has said," I praise the divine sleep of Vishnu, of unequalled power, the ruler of the Universe, the supporter of the world, and the cause of the preservation  and destruction."

(290) Guhaambaa गुहाम्बा -The Mother in the cavity of heart.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 706
This cavity of a heart may receive and harbour light as also shadow and this is dependent on Mother's Grace.

 

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.