Names 908 to 922

(908) Koshanaathaa कोशनाथा - She that has Her Supremacy over the five sheaths (Koshaas कोश) of a man. These five sheaths are Annamaya अन्नमय, Praanamaya प्राणमय,Manomaya मनोमय, Vijnaanamaya विज्ञानमय and Anandamaya  आनन्दमय sheaths corresponding to the Sthula स्थुल, Sukshma सुक्ष्म, and Kaarana कारण shariras शरीर or physical, subtle and causal bodies. ललिता सहस्रनाम स्तोत्र, नाम स्तोत्र, नाम क्रमांक 690

(909) Tripureshi  त्रिपुरेशी - One of the names of Mother as holding supremacy in the Sarvaashaa-paripuraka Chakra of Shree Chakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 787

(910) Jayatsenaa जयत्सेना -The conquest-bestower with Her invincible and victorious army. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 788

(911) Brihatsenaa बृहत्सेना  - With a mighty miraculously expanding army. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 679

This word and the previous word should be read together. The implied idea conveyed is that SENAA सेना or the powers She deputes to ameliorate or evolve Her devotees are expanding even though they be few in numbers, being of the mightiest prowess. In the usual methods of evolution, a thousand things are being  ordained for observance, but when Mother decided to crown Her devotee with success, She enables him to reach the goal by constant practice of only four mightiest things, viz., love, service, devotion and self-surrender, which four again are mere amplification of only one thing, viz., Love to Her.

On the battle-field, the opponent who was being baffled by Mother taunted Her by saying, "Why dost Thou pride Thyself so much? Thy victory is due to the mighty and multitudinous army of Thine and nothing of Thy own prowess." Mother to convince him of the fact that Her senaa is not only Jayat जयत invincible, but also Brihat बृहत only as an expansion (of fewest individuals), ordered all the fighting powers enter into Herself.

(912) Kaulini-kevalaa कौलिनीकेवला - She that is worshipped by Kaulas, i.e., by people of the Vaama Maarga as "Thee and Thou alone." ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 925

As stated here-before and hereafter there is the school of Kaulas, which dispenses with every elaborate method and lays its claim by direct full self-surrender. Primarily, from the point of worship there is internal and external worship. The worshippers of the internal variety are the Samayaa-Chaarins and those of the external type are the Kaulas.

They say, "Whatever is needful and appropriate will be done by Mother in Her own ordained time, manner, mode and form. Our work is done as soon as we have renounced ourselves to Her." Thus Samayaachaar is more or less like Vedic or Right Path. In the Kaulaa-chaar there appear various sub-classifications as Shakti Maarga and Vaama Maarga.

Whereas Vedic teaching is from the very infancy for receding and for turning inwards and culminates in the idea that the Universe does not even exist, here is another process. Mother's philosophy states, "Inward turning should not be too premature and should not be practised from the very beginning of the evolutionary process. Such a premature practice leaves great hollowness, and the danger of sudden ruptures and often self-deception and ignorance . as to one's own stage of solid mastery. This idea is conveyed in my words, “Descending and ascending half” in the “Theory and Principles." The tendencies have to go outward and then alone return inward. A child is born with so many desires, so many propensities, so many natural faculties, so many bindings of past Karmas and the teaching of “Go back", "Confine to your home”, “Turn inward”, “Universe does not exist”, is mostly too premature for the soul on the pilgrimage of spiritual experience. Consume out all your evil propensities by actual suffering, if you are a big fool and if you cannot be wise ordinarily. This is what I mean when I tell Mother's devotees, that Mother is the Master of surgery as well as allopathy. There are two ways of remedying matters. Mother applies both remedies unlike father's religion, Some children are better by encouragement of what little they do whereas some have their further progress stopped. Some need praising and some need condemnation. Some are better by love, some act well only under fear, some better by reward, whereas some by punishment. Mother is an expert of all the ways. The more wicked the individual, the greater the efficacy of the remedy of fear.

Shaakta Maarga is therefore the aggressive path, path towards the achievement of the outward through Mother's Grace, Power to heal, to be rich, to be victorious, to be attractive, to be capturing, to be defeating the highest Pandits, to be enslaving the audience of highest sacred lores, etc.

Truly followed Vaama Maarga is in a way on a higher plane than the Shaakta Maarga, inasmuch as it is supposed to have been permitted by the Guru, after having done with the outside world and on turning inward, and as it deals mainly with the soul and salvation, through Mother's Grace. It is here that the principal of "consuming out propensities” is applied. It is, however, the poisonous way, as explained in so many places.

The psychology is this:

You do a wrong act, say, you take a peg. There are two forces at work. On one side you have harbored a weakness, and a dullness of conscience. Next when a peg is offered, your ability to say “No” is only twenty-five per cent of that at present. The sting of your conscience is also one-fourth. On the other side you are placed in a condition to study the pernicious results of drinking. You think “This is the way how people become drunkards. It is better to die than to be a drunkard and to bring the family to ruin, lose character, lose all name and fame and lose the soul.” The conscience becomes hysterically alert to the degenerating consequences. Imagination may help you with exaggeration. According as one side gains victory or the other, you are making your way towards hell or heaven. In the usual course, you abstain by fear and therefore there is no knowing when you succumb. In this other case you become proof. This explains the sudden ruptures in the usual evolutionising process. Avoidance of temptations is not full mastery over temptations. On the other hand inviting temptations, unless it is with a determined effort, altertness, as a deliberate practice, and under the Guru's grace and guidance, is a huge blunder. This is the underlying philosophy, but in practice and in the history of past, millions have made their way to hell by resorting to this process and hardly one towards heaven. Maai Path teaches therefore the downright dismissal of this Left or Poisonous Path.

Maai Maarga.-- The Maai-istic outlook in the matter of evolution is extremely wide. It pervades the whole of the Circular Path and not the ascent semi-circle. To explain what is meant, evolution may be imagined to be the path in the form of a full circle from North to South via East and from South to North via West. From unity in North the soul goes to multiplicity and diversity in South, proceeds outward from inward and from no consciousness of self and self interest to the systematic civilized selfishness. This is the North to South course on the descending half. Next the soul continues to revert from multiplicity to unity, 1.e., from South again to the North, from outward to inward, from aggressiveness to self-confinement, from spreading to winding, from expanding to concentrating, from divergence to convergence. The usual notion about religion is the south to north evolutionary progress. The Maai-ist needs Mother's Grace during progress through both halves. The Maai-ist needs Mother's Grace even while going over the portion from North to South lest he may fly off at a tangent and leave the path entirely. It is the experience gained during the dropping from North to South which enables the soul to  have the force of being forcefully projected upwards from South to North. For the Maai-ist therefore there is nothing. despicable about people in the North to South half. A Maai-ist views the whole circle and circle as a whole His main points are to see that he has Mother's Grace and that he is speedily running and not outside the ideal ring. He is only careful and anxious about Mother's Grace and other things he leaves to Mother. The main and almost only question is whether he has enrolled himself and surrendered as Mother's.

. Thus Shaakta Maarga or Vaama Maarga truly and sincerely followed is not something anti-religious in the Maai-ist judgment. According as the soul is at different positions over the circle and of different temperaments and different circumstances and environments and different faculties and different calibre and breed, the best for him would differ.

In fact, even so-called evil is the indirect means of evolution. There is nothing absolutely evil. If good is the object to be achieved, evil is often simply the instrument of achievement. One is direct, the other is indirect. Good and evil are only the different sides of the coin. I give you a coin with toss to your view. You have simply to turn the coin to see the queen.

Similarly in other matters, the Maai-istic view is not partial. One half is God to morality and another half is morality to God. The Maai-istic view accepts both halves. Similarly regarding devotion and knowledge, Bhakti and Jnaana. Similarly regarding Achaara and Vichaara, observances and purity of thinking. Similarly regarding world-contact and forest solitude. Not only is none of the two absolutely superior to the other but very often both are indispensable to the whole circle of evolution. The only thing is that you must be able to view the whole circle and not the south to north half alone.

The detour from the dead routine often results in returning to the real track with much greater determination for keeping to the track than the blind routinists. The only most paramount requirement and point for correct ascertainment is whether we are under Mother's Guidance and how far we have handed over our charge to Mother. These questions can be best answered only by one-self on uncolored self-analysis as to how far one has surrendered himself to the Mother's will, how far he is devoted to Her and how far he has been extending Love and Services to others. Dear readers ! After about a hundred names we shall part. You should therefore excuse me my full brakelessness,

Develop the element of Love within yourself. Hatred should be minimised. Loving others will create a Love for Mother. She will teach you morality and religion, and she will guide you and get you to the goal and she will multiply your love to others. Love it self is joyfulness in cash. It is by itself an atom of the mount of ecstasy or salvation. You begin your task direct by starting with loving others instead of yourself.

To enable you to love others, your notions about good and evil in others or in daily happenings should not be strong fetters for you. If you have the whole circle above referred to before you, you are tolerant enough. You must have the most sensitive balance, but on the whole there must be love and goodness. To explain by a simile, as an examiner your judgment must be so very keen and critical that no true examiner will be able to alter the relative order of the merit of examinees and yet the final result should be that all have passed. False beliefs and false standards and false remedies must go. To secure your safety do not go on raising massive walls around you. Shortly you will create a well, and will be choked without air and blinded without light. To secure your safety open out underground passages, culverts, over-bridges and under-bridges to others people's homes to enable you to go away to other or to enable others to rush in, in times of danger. This is the Maai-istic view.

I find bitter complaints from religious people that they are not allowed to remain in-disturbed in their un-disturbing humble living. Where is the fault? Their own selfishness and seclusive-ness. When the fire of irreligiosity broke out in the street, they did not exert themselves, they did not leave their own-self-elevating pursuit. They kept to their own Garden of Roses while all around the country was turning to forest. Poisonous snakes and weeds must make their way into these gardens. If you do not share your healthy waters with others and drive them to drink drain waters, then cholera will devastate your streets in course of time. This is the Mai-istic view.

There is so much unknow ability and so many unknown factors effecting the results of a particular worldly action, that there is no better way than to leave matters to develop in obedience to Mother's Divine Will. Ours is to have as little personal part and play as possible and to be prepared to live most cheerfully enjoying the sportivity of the Mother.

Why should you insist on being the best pawn in the Mother's chess ? It is enough if we have no say or resistance of our own, when She drags you from any one house to another. How can Mother play if every pawn obstinately insists on being the best? Your joy should be that due to your submission to be used as She desires, in the idea that She has been happy.

Seeing Her happily playing, be you happy. "Mother, art thou happy?” This is my frequent question to Mother

In Hubli I went to one of the very poor sincere devotees of Mother. Many people had assembled there. I was introduced to the place where Mother was installed. The scene was such as to liquefy one with devotion.

I asked Mother “Mother, art Thou happy?" Bro. Bgnr also broke into tears and said “Mother tel out plainly how. I have treated Thee." What can there be? A picture cannot speak. He burst into tears. “Mother!! If not for me say out at least for the sake of one whose happiness has been identified with Thy happy being." Over the installed place there was a large carpet canopy to which glass globes and chandeliers about twenty in number were hung. All of them began to strike against one another moving to and fro. There was no wind, no breeze. To make sure (to show to the people) I made people strike thick sticks against the walls of the room and against the floor from top. Absolutely no movement again of the glass globes and the different hangings of the chandeliers.

My dear reader, with thy permission may I add one more effusion?. When I first met my revered brother Kaushikram, he entertained me with best fruits, Tears began to trickle from my eyes. I could not eat. Being frequently questioned why I did not. I burst into tears with a couplet. “Oh Mother ! tell me who is Mother ? You or I ? My heart is choked. My eyes are wet. My breath has halted. The morsel does not pass my throat.” My dear girl ? “Thou art sitted there."

Turn the whole angle of vision. Be happy by seeing Mother happy. Be happy by seeing others happy. Invert your whole mentality. Invert it wholesale. This is the. Maai-istic view.

What you do is not so important as what you are. Be more anxious to be what you ought to be, about what you are made up of, and about what constituents make up the formula of yourself.

No more, hard and fast stamping about good and bad happenings. What good thrusts you finally into what evil, and what evil leads you to what good, none can say. Live very superficially regarding all these happenings. If you can, hand over yourself fully to Mother; if not, at least to the extent you can.

You cannot avoid tests and ordeals. You cannot avoid shocks and miseries. You cannot throw off your burdens. If, however, you are attached to Mother, She will lead you through, She will turn these shock's 'and miseries into highest spiritual faculties and blessings, and though She will not take away the burden, She will enable you to bear your burden cheerfully. This is the Maai-istic view.

You must be prepared to bear shocks. If you wish to go to the other side, you have to be harassed by tigers and snakes of forests, savages and slip-falls of mountains and whales and whirlpools of floods. From the highest opulence to abject poverty, from world-conquest to slave imprisonment, from highest and most reverential love by others to their most contemptuous hatred and spitting. There is no go. There is no CHHOOMANTAR in Maai-ism. Every brick of your mansion you have to lay yourself under Mother's and Guru's Grace. This is the Maai-istic view.

Keep yourself ever cheerful. Be watchful to. prevent any slip. In spite of all your care and caution, if you slip, do not lose cheerfulness. Your slip can b: remedied but the despondency of your soul cannot be remedied. Once you lose your own buoyancy, you will go down and down. There is nothing that is irreparable for Mother's Refugees.

Once you enlist yourself as Mother's even when you rebel against Her, She forgives you and She is Mother and turns even your rebelliousness to the highest devotion to Her.

Dear reader, please excuse me if I am tempted away. I began to love Hindu Mother at the age of twelve. Since then at the age of twenty-two, I happened to come across. “Vedanta”, and my head had turned. The very same of myself threw away everything about Mother into the river adjoining my home in the rear. Her Image, Saptashati, Lalit aasahasranaama, Her seat, everything with which I approached Her. Why should I worship Mother ? “Deities are mere Pigmies before Brahma and I am Brahma. I myself am God." However, in spite of all my highest efforts, and best Vedantists company I could hardly reach the end of a fortnight without Mother. I began to repent, weep, rub my face against floors and dash my head against walls. I determined to commit suicide, if Mother did not forgive me and reaccept me. Just when after some natural hesitations before losing life I finally rushed into the river, I was caught in the embrace of.............. On returning home, I found all the things that I had thrown away into the same river, in respective places. Since then I have been firmly established in my faith regarding existence of God, superiority of devotion to mere intellectual parrot-like knowledge and my love to Mother. Harder and harder tests will follow, but I hope by Mother's Grace I am now made an immovable rock against all atheism and rebelliousness against denying existence or allegiance of Mother.

Hindu Mother revealed Herself as Universal Mother to me in 1932 after a long semi-lunacy and faint-hearted illness as a result of a shock at the idea of my ungratefulness to Her, who in response to my prayer gave seven days' extension of life to a dying sister proclaimed as sure to die within an hour by three eminent Doctors I was a staunch orthodox with highest pride for Vedas. Hinduism, Hindu philosophy. Hindu culture, etc, After the semi-lunacy and illness as a result of the idea of my ungratefulness being unbearable, I resumed religious duties as an entirely changed man. My Mother who was Hindu became Universal. All religions became my religions, being of my Mother's making. I became a Maai-ist. No longer one who has the limited view of the Full Moon from one of the window-slits of one of the several mansions on the fringe of a spaceous limitless lawn, under fear and jealousy of the inmates of other mansions, and only when and in the manner the mansion proprietors would permit.

But one who knows none and nothing but the Full Moon. Mother and surrenders to Her, prostrating on the limitless lawn.

I became a poor poll to whom an iron cage was in no way different from a brass cage, (a high living status or a low one), nor are fresh fruit different from a stale and rotten one (sinlessness or sinfulness), nor the cage wash-cleanliness different from the cage-negligence-dirtiness (mind-purity by religious observances or mind-impurity).

One thing alone, to one and all that comes. One prattling alone, with sobs and tears.

Go, tell my Mother I am imprisoned. You are free. Come come. Sit day and night in front of me. Not in my cage but on a yonder tree. Let me once, be it even once, Mother! see Thee.

You cannot imagine the extent of forgiveness of Mother. No ideal can approach the conception of Mother. Mother that will turn rebels into humblest devotees. Mother that will eat the humblest pie and pocket all insolence and insult by her wicked sons. When other ideals reach that highest height, it is the temporary transformation of the original ideal to Mother's ideal just as some fathers, some friends or some neighbors or some superiors can during some temporary moments act the part of a mother.

Resign yourself to Mother. Emaciate your individuality. Let your joy be in the idea that you help Mother to sport, by submissively playing well the part that She assigns to you. Live in the world very superficially without very strong fettering notions of good and bad. Love all, serve all, devote yourself to Mother. Keep yourself ever cheerful with the spirit of unconditional self-surrender to Mother's Divine Will. This is the long and short of Maai-Maarga.

(913) Bali Priyaa  बलिप्रिया . --Delighting in the mighty or beloved of the mighty.  677

The meaning is to be reversed. Those that love Mother or those to whom She is beloved become mighty. There are several shlokas of the purport that Shiva by His intrinsic worth was an ordinary principal deity but was able to rise above all and do mightiest works such as swallowing the poison or bringing Mother in the battle-field after the victory to quietude from the highest intensity of slaughtering wrathfulness, because He has Shakti as his beloved. The foolish notion about human love should be entirely banished while trying to understand such names and shlokas. One who is prepared to make any sacrifice for the sake of another is a lover, and that other for whose sake one is ready to make sacrifice is the beloved.

Mighty means able to conquer the six enemies and to overcome nescience.

“ Bali” also means accessories of ceremonial worship. Human and animal sacrifices are defended under this name, stating that She is fond of animal and human sacrifices.

On this point my opinion is that the understanding, viz., that She is fond of these sacrifices is entirely unfounded. One meaning is that what is to be sacrificed is not an animal, but the animalism and brutality of the sacrificer. He who sacrifices not only his animalism but his own self is the performer of the human sacrifice Nara-Bali.

The other side should, however, be also looked to. The sacrifice of human beings is out of question in this civilized age. The question is whether condemnation of animal sacrifice and hatred towards people who through blind faith make the sacrifice and towards the practice is justifiable.

There are two issues. One is cruelty to animals and the other misunderstanding in the name of religion If you are out for stopping animal sacrifice on the first ground, your work must concentrate around the slaughter houses and butchery streets. If in a city, thousands of animals are being massacred which you take no notice of, but you persecute a man who rightly or wrongly with superstition or an understanding based on some mystic experience, sacrifices one animal for the worship, I think there is absolutely no justice for the persecution or violence to break the worship and prohibit the sacrifice.

On the other hand, if you are out for removing the misunderstanding, that has not to be done by violence. That can be and should be undertaken by one who is a religious soul and not a political or a social creature following his own mere opinion about the cruelty involved or his own conception or a fancy about what a good religious practice should be. And Tom Dick or Harry can have that street opinion. Buddha stopped animal sacrifice but by offering himself to be sacrificed instead of an animal.

The other mystic and invisible side is not known to the mere opinionist and beyond spreading his gospel of non-violence from home to home, he is not justified in using violence or persecuting the sacrificer of an animal sacrifice or the sacrifice practice. Ahinsaa is not abstaining from mere physical hurt. Such a definition is merely dust-throwing under the garb of religiosity.

Considering the case of the people who want to associate every activity and every action of theirs with the worship and remembrance of God, you are not entitled to say on one hand that only vegetarians have a right and an accessibility to God or on the other hand that they can associate all their actions with the idea of dedication, remembrance and worship of God, but that they must

stand prohibited in one circumstance, viz., when they make non-vegetarian food a part of their religious festival. The misunderstanding, viz., that God is pleased by animal sacrifice must be entirely uprooted, but I see no justification for the persecution of the sacrifices or violence in breaking such a practice. It is not expected and not possible that the whole world should be Brahmanic or Jainic. Victory be to you, if you turn the word vegetarian if you think it is, but your running away from where you fear kicks and persecuting the poor and honest (though ignorant of facts and superstitious practitioners) has no meaning and justification.

The mystic and invisible side is that there are some higher powers daivic or demoniac which do get pleased with animal sacrifices and do help their worshippers below, in all ways possible with them. It should not also be forgotten that the dish which is most terrible to the Brahmans is however the most delicious dish to the non-Brahman. And why should the non-Brahman abstain from dedicating his most delicious dish, simply because a Brahman finds it terrible? The only point is that it should be very clearly borne in mind that the deity worshipped is not "Mother” in those cases.

Still another point, what is preferable ? Making a nation of non-vegetarian brutish-build, presuming that non-vegetarian food makes the eater brutish, or to make people determined not to take non-vegetarian food except as remnants of worship and to permit a few days in a year?

As stated in so many places it is this principle of the lesser evil that is involved in all these practices. If you are incapable of living on vegetarian food, and if  you are prepared to honestly observe that you shall not take the non-vegetarian food except as God's dedicated remnant, there is nothing wrong in the provision of the animal sacrifice being made for the particular class of people, Similarly, if you belong to a nation of sexual immorality, there is nothing wrong in binding you down all over the year, granting you certain days as of Holi or of Poornimas as in the case of Ghata Kanchuki Sampradaay.

The main questions are two. What are you? a nation of brutal palate and immorality ? or of the purest Sattvik food and chaste matrimonial life? If you are the latter, Mother bless you. You are the cream of humanity. If former, hypocrisy and falsehood and masking would not help you. There will be no end to your downfall. Let it be regulated and gradually minimised.

The other question is whether the followers of the Vaama Maarga are faithful to their terms of agreement of being bound over all the year round except on days of permission.

People's statements, statistic, and daily observations and experiences may enable one to decide the first question, but there is absolutely nothing of hopefulness and trustworthiness in the matter of the second question. . It has been the very sad experience of the past that

the human tendency has always been degenerative and towards downfall.

It is, only therefore, why with the introduction and the f ollowing of the Vaama Maarga, the only conclusive result bound to accrue is to turn the already bad world to the most shameless, cruel, brutish and immoral world.

(914) Braahmani ब्राह्मणी  - श्रीललिता सहस्रनाम स्तोत्र नाम क्रमांक  674

To avoid the last lingering notion that Mother may be in any way connected or pleased with any of the above practices, Mother is immediately described here as Brahmanic. She is Brahman-like, fully satt vik. Braahmani means full of divine wisdom and crowned with the white flower of Satt vikness, of chastity, purity, charity, pity, etc.

 

Brahmanism means restraint, governance, austerity, purity, forgiveness, uprightness, knowledge, wisdom, faith and devotion. The discipline of the outer and inner senses. The denial or forbearing to indulge in one's own appetites and imposing restrictions on the self, the preservation of the composure of the mind against provocation offered by others. The correct outward expression to others of what is actually going on in the mind, the clear understanding of life and living and the various forces with their influences, workings and complications. The implicit belief and trust in Mother and in Karmik Law and other eternal truths, etc.

Brahmanism is leading the purest and simplest religious life, including mainly learning and teaching of divine wisdom and devotion. The Maai-ist should not commit the universal blunder of putting the cart before the horse. Do not presume the existence of the above said qualities in the man who is called a Braahman, but whenever you see the above-said precious qualities, say he is a Braahman or that this is Brahmanic.

In the absence of knowledge about the presence or absence of the above qualities, there is nothing wrong in making a temporary presumption that Braahmans would beget Braahmans, following the most natural law in the vegetable and animal kingdom.

(915) Guru Priyaa गुरु प्रिया.  ललिता सहस्रनामस्तोत्र नाम क्रमांक 722

And Mother's greatest joy lies in the senior brother's holding the hand of the junior brother and leading him into light, to peacefulness from tempestuousness.

I am writing these lines on Saturday the 4th of June 1938 at 4 p.m. Friday worship was celebrated last midnight.

I was explaining this very name to devotees stressing my usual faddish point of suspending the selfish (though spiritual) seclusive practices and coming forward to spread Mother's gospel of love and service. Amongst others were people, most of whom had miraculous experiences of Mother's Grace. One had contracted debts and was on the point of being dragged into the court. On appeal to his rich father he had disowned him. The father had just seen that folly of himself and by Mother's Grace had sent his other son who paid off the creditors. He was gratefully repeating "Jaai Maai". One more whose brother had been handcuffed, because some one had plundered away a large sum in his charge. None would stand for his trial. Another brother of his was suddenly transferred from west to south. He stood bail and wonderfully enough some unknown philanthropic man came forward to loan the sum stolen and to plead for him. That other devotee was repeating "Jaai Maai". If I went on writing details of each experience, it will require a seperate volume. Again it is no use describing these experiences, because unless a man has these experiences he scoffs, and argues most foolishly and obstinately. Once he gets the experience he falls in the line, but till then he is ever ready to hit stones.

The cry of the day, the need of the hour is not the reduction of the number of births or lives between you and your salvation, but spreading the gospel of love and service amongst fellow men of the whole of humanity without distinction of caste, creed and colour. Help others and when they become lamb-like under gratitude, teach them there is Mother above you, that She helps you provided you help others and that She will love you if you love others.

After the worship was finished by the nine-devotee circle I asked “Mother, tell me am I not right? Is this not what would please Thee most?” It was an extremely great fortune to see the sight how from the Mother's picture flowers and garlands which were there for over two hours began to slip and very gracefully and charmingly to fall. Flowers fell most gracefully, not abruptly falling, but from a height by stoppages, and finally into the lap of one of the devotees. And garlands !! Three of them pressed for nearly one-third of their circumference between the wall and the top edge of the picture. How gradually the grip between the wall and the picture and the winding round the nails was loosened and unwound to the most amazed of all !! First garland, second, third. There were two garlands which. She remains ever decorated with. Those two remaining quite unshaken and unmoved.

Reader ! I do not mind being given any name. Some one must record such experiences as well, for one generation or another or for one reader or another. Please do not forget for whom the book is written. 

(916) Mitraroopini मित्ररूपिणी -The friend. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 565
She that is worshipped on the basis of the relationship. The word Mitra मित्र is indicative of friendliness or well-wishing. This relationship of well-wishing can be in so many relationships as of father and son, master and servant, guru and disciple, love and beloved, mother and son, creator and created, player and plaything, etc. All these relationships are included in this general name.
Mitra मित्र also means Sun besides friend and this name has also the reference to the Sun's worship through Sandhyaa संध्या by Brahmans ब्राह्मण.

(917) Mantrini-nyasta-raajya-dhoo  मन्त्रिणीन्यस्तराज्यधूः - Who has entrusted Her kingdom to Mantrini or practitioner of Mantras.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 786
There is a further reference of Mother as worshipable through Mantras.
She who has entrusted Her Kingdom to Mantrini , goddess in charge of mantras. Mantrini may also be taken to mean those that worship Mother by Mantras. A mantra is a word formula which by its repetition creates a powerful protective force, which results in bringing about some manifestation or ripening out subtle elements to grosser, visible and experience-able conditions. The very desire and thought of obtaining a Mantra from the Guru is the dawning of Mother's Grace. How mere repetition brings the desired success is a secret to ordinary people, but there is the psychological and phonetic working behind it, in addition to the establishment of the link between the deity and the devotee. It is the exhibition of the general limitedness of human beings that they can not see more than one cause behind any working.

(918) Dakshinaa-murti-roopini दक्षिणामूर्तिरूपिणी - In the form of Dakshinaa-murti. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 725
Dakshinaamurti दक्षिणामूर्ति  is the name given to Shiva to commemorate the most wonderful teaching He gave to Brahmaaब्रहमा, Naaraayan नारायण, Sanak सनक, Sanaatan सनातन and others while sitting with face southward. It is the most well-known Stotra स्तोत्र. The marvelousness about it was that the divine knowledge was given without a single word in the most thorough manner which dispelled all doubts about the most knotty problems of universe, soul and God and where the disciples(Shishyaasशिष्य) were the oldest universally worshipped wisest beings and the Master(Guru) was an extremely handsome young being.

This name suggests the idea that this knowledge was so wonderfully given because it was Mother who did the work in the form of Shiva शिव as Dakshinaa-Murti दक्षिणामूर्ति.

This is a unique case where the supremely divine knowledge was given not through the tongue, not through touch, not through glance exchange, not through presence, but through of Mother. I say "not through presence," because Mother was not present as Mother.  This is an instance of the highest type of Mother's Grace. Grace suggests the idea of its not depending on the worthiness of the person whom the Grace is showered but resulting from the greatness of the Gracious.

(919) Tristhaa त्रिस्था - Residing in different trinities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 874
There are so many trinities and She is the Master of all of them, the three worlds, three lights, Sun, Moon and Fire, three times, three states of consciousness, three bodies etc.


Now we are, after different forms, coming up nearer the Mother by this Word.

(920) Trayi त्रयी- Triply Revealed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 872
Revealed in three powers of desire, knowledge and action, in the three functions of creation, nourishment and destruction. Revealed in A, I and M representing Brahmaaब्रह्मा, Vishnu विष्णु and Mahesh महेश  respectively.
Revealed as MAAI, by a slight monotony-breaking permutation ( on 2-9- 1932 ).

(921) Saagaramekhalaa सागरमेखला -Girdled by ocean. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 694

(922) Merunilayaa मेरूनिलया - Residing in Meru.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 775
Shree-Chakra has three aspects or planes, viz., Bhumiभुमी, Kailaasa कैलास and Meru मेरु  prastaaraas. Where Mother is identified with the eight deities, viz., Vashini वशिनी, Kaameshvari कामेश्वरी, Modini मोदिनी and others. Mother is in the Bhuprastaara भुप्रस्तार. When She is identified with all the alphabetic letters, She is in Kailaas-prastaara कैलास प्रस्तार and when She is identified with the sixteen Nityaas, She is stated to be residing in Meru मेरु.

Names 893 to 907

JAY MAI JAY MARKAND MAI

(893) Shamaatmikaa शमात्मिका  - She that gives Her devotees the power of so developing the mind as to keep their souls in a position of full undisturbable equilibrium with an equimindedness against the opposite pairs of happiness and misery, richness and poverty, heat and cold, repute and ill-fame, healthiness and illness, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 963

(894) Kaama-kalaa कामकला - The art of dealing with desires. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 798

The name in original Kaavya-kalaa is altered here to be Kaama-kalaa as the latter reading is pregnant with more profound meaning. Please also see original serial no. 322 giving the name Kaama-kalaa-roopaa.

The evolutionising practical work primarily consists of bringing the six enemies within reasonable limits of control. The six internal enemies are anger, avarice, pride, envy, desire and infatuation. This is done by practice and by establishing the united strength of thought-forces constantly reminding one of the beneficial and disastrous results of good and bad thoughts, emotions and actions. As soon as due to some external circumstances or happening a bad thought desire, emotion, or motive tries to drag the mind in favour of the further fulfilment, there must be a sufficiently powerful army of good thought-forces to subdue and crush down the further working of the bad thought and emotion.

One fact however of a largely practical nature should be born in mind, viz., that the army of good thought forces is not always powerful enough. There is the habit force on both sides. SO PRACTICE IS EXTREMELY IMPORTANT.

Under the Mother's ideal, every achievement has to be made by one's own self, by exertion, exhaustion and expansion. No progress takes place automatically, simply because you have pious wishes or sympathizes or praiseworthy opinions or precious knowledge. Each of the six enemies to be taken one by one and subdue not only by refusing to submit to him but by even inviting and creating circumstances and seeking opportunities to practice harder and harder tests. The psychological law should be born in mind, viz., that every conquest or defeats make you more strong or weaker while meeting the next test.

A subtle and funny method is to set one enemy against another. Thus once a man sought my help in overcoming his ill-temper of easily running into fits of wrathfulness, I asked him," are you avaricious also?"  He said that also unfortunately he was. I told him "say, fortunately " " you take a vow that the day you lose temper, you will pay Rupees five to me." He laughed outright and for some time whenever he got angry I made the demand of my due. The evil tendency gradually disappeared.

After the acquisition of the fair control over these six enemies, the outward tendency of all the Indriyas towards their pleasing objects should be minimized. This is called DAMAN दमन. Next, after that by habit you have uprooted the outward tendency, the mind simply meditates on pleasures and gets extremely disturbed although not powerful enough to overthrow the conquering force. Bringing mind to a fairly good stage of peacefulness is SHAMA शम above described.

The present name refers to the further stage, viz., trying to uproot the seed of desire. You have stripped off the leaves, you have to cut off the tree but there is no knowing when under suitable a season another small plant may offshoot.

Kalaa is a tenderness-conveying word, and in the work of evolution, there is another point to be noted. It is that according to Mother's Ideal, you have not to act fanatically or rudely. In the word Kalaa there is the suggestion of a warning against drastic repressive measures as they are not successful due to the reaction.

The conquest is to be achieved not like a wrathful tyrant but as an artist, not in the manner of physical force of a law and order enforcing-department, but in the manner in which a virtuous strong-willed infatuating woman improves her drunkard and way-ward husband.

By a constant, preserving, watchful, patient, long practice with cheerfulness, one should gradually lessen the force of habit which is second nature, not by abrupt abstinence but by general dilution and weakening of the opposition. 

Abrupt repressive measures, austere twisting and torsioning do not help you. There is a strong reaction. A fasting belly is followed by the most gluttonous palate. After a long sexual starvation, while performing penance there comes a strong desire for sexual enjoyment.
Uprooting the seeds ( Vaasanaas वासना  ) is an art ( Kalaa कला ).
Kaama-kalaa is Mother that teaches the art.

(895) Kalaanaathaa कलानाथा - Master of arts referred to above. Kalaas  कला and Vilaasa विलास are to be taken in the above sense when referred to, with respect to Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 612

(896) Kalaa-maalaa कलामाला - Garland of such arts.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 794

(897) Shuddha-maanasaa शुध्दमानसा - She that helps Her devotees to make chitta-shuddhi, i.e., make their minds as crystallized and purified as a lake in which Mother's Lotus Feet will be fully and faithfully reflected and as quiet ripple-less as the largest quiet lakes.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 973

(898) Shuddhaa शुध्दा - She that enables Her devotees to be pure in every respect. This is a stage superior to the above, which refers to the purity of mind alone. this purity is the purity of all thoughts, words and deeds.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 765

(899) Saadhu  साधु - She that helps Her devotees to lead the life of saintliness.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 711
After attainment of purity, one has not to hurry himself in a secluded corner, thinking of his own salvation but to spread saintliness by living example of one's self. Saadhu means " well done."

(900) Sura-naayikaa सुरनायिका  - Leader of the deities.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 463
After the said purity alone, lies the appropriate position for the concretised  Ideal of Mother. Of course, this truth does not conflict with the preliminary concretisation of Mother's Ideal with a view to secure Her preliminary Grace to get Her to place one in the right path and in the way of a guru and to be helped in strenuous exertions to attain the said purity. The strictly legitimate place for devotion and true sincere worship as per Mother's Ideal is here alone, i.e., after Chittashuddhi चित्तशुध्दी. After Chitta Shuddhi चित्तशुध्दी  alone Mother leads. Till then She simply directs or answers.

As the preliminary conception, She is the Leader of deities as evinced by the fact that She so often saved the deities from the tyranny of demons. As their Leader, She is naturally the bestower of heaven.

(901) Mukhyaa मुख्या  - The first. Besides being the principal one above the ordinary deities above referred to, She is the principal one of the main deities as well.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 563

(902) Kaala-kanthi कालकण्ठी - Kalaakantha कालकण्ठ  is the name of Shiva शिव  conveying the fact that Shiva has swallowed up poison and keep it in His throat (Kantha कण्ठ ), and had so doing saved the universe from Kaalaकाल. (The Destroyer).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 464
Kaalakanthi कालकण्ठी is usually taken to mean wife of Shiva शिव  but Mother's Lodge members as so often stated should take the meaning to be She by whose Grace Shiva शिव was enabled to swallow up the poison and save the universe.

(903) Nandini नंदिनी -  She that was born with Krishna at Nandaraajaji's house and was emblematic of the supreme power of Lord Shree Krishna. Nandini may be taken to mean the wonderful miraculous supreme power capable of doing, undoing and wonderfully doing or undoing. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 450
This name may be taken to convey the idea of the Power aspect of Mother.

(904) Yogini योगिनी - She that confers supernatural powers through the practice of Yoga or She that joins up and brings about the union of those that love Her with one another and with Herself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 653

(905) Kurukullaa कुरूकुल्ला - She that is situated in the tank of the Shree Chakra, in the space between walls of Chit and Ahamkaar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 438

(906) Chinmyi चिन्मयी - In the form of consciousness. CHAITANYA, Intelligence or sentience. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 251 

(907) Trikonaantara-dipikaa त्रिकोणान्तरदीपिका - The light within the triangle in the pericarp of Mulaadhaara-Chakra.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 597

Names 843 to 892

JAY MAI JAY MARKAND MAI

GROUP U

Under this group, some more names, mostly repeating the ideas already given are enumerated. 
(843) Janani जननी - Mother. ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 832
Some read this with the previous word in the text and take one of the names of Mother to be Brahma-janani. This explains the Mother's Lodge view. Some ask " Is Mother the Mother of Krishna who is represented to be Poorna (Perfect) and of Shiva ?" 
Mother's Lodge explains thus," Consider some deity, Mother of that deity, Mother of that deity's Mother, and so on. You must come to some end. That Finalmost Mother is the Mother of the Mother's Lodge. The highest variety that the Hindus can conceive of is Brahmaa. Mother's Lodge says, " If Brahmaa has Mother, the Mother of the Lodge is the Mother of Brahmaa." There must an origin from which all this has originated and origin means  Mother.
Taking the Puraanic view even when Naaraayan is sleeping, Lakshmi, although represented to be shampooing is awake. It is worldly foolishness to infer that the shampooing entity is inferior.

(844) Nirbhavaa निर्भवा - Without origin. She is the origin and She has not originated from any other higher origin.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 174

(845) Jagatikandaa जगतीकंदा - Seed of the world.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 325

(846) Vishvagarbhaa विश्वगर्भा - Whose womb is the universe.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 637

(847) Vishvadhaarini विश्वधारिणी - Supporter of the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 759

(848) Ajaa अजा  - Unborn.ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 866

Certain is the death of the born. As the mother is both beyond birth and death, She is unborn.

(849) Ayoni अयोनिः- Without origin or cause or abode or limbs." A" means Vishnu and Ayonih also means Mother of Vishnu.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 894

(850) Yoni-nilayaa योनिनिलया -The place of origin. Yoni also means Maayaa. She in whom Maayaa dwells and finally takes rest.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 895

(851) Viyatprasooh वियत्प्रसूः -Mother of the ether.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 837

(852) Viyadaadi-jagat-prasooh वियदादिजगत्प्रसूः - The mother of the universe consisting of ether,etc.ललिता सहस्रना स्तोत्र, नाम क्रमांक 550

(853) Paramaanu परमाणुः - Supreme atom, more subtle than the atom. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 808

(854) Poorvajaa पूर्वजा  - Firstborn. Born before everything else. This name means that presuming that everything has a birth, She is first. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 975

(855) Pooraatanaa पुरातना - Ancient, being the first of all. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 802

(856) Vriddhaa वृध्दा - Old. Devotees humorously cajole Her with "Thou art the oldest being, tottering along Thy stuff, but still not exhausted and not winding up Thy play." ललिता साहस्रनाम स्तोत्र, नाम क्रमांक 671

(857) Braahmi ब्राह्मी - The female name of Brahmaa.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 675
As Brahma is sexless or both-sexed there should be no objection to give Motherly feminine name of Braahmi to Brahmaa.

(858) Pragalbhaa प्रगल्भा - Strong. Strong enough to carry on the whole working of the universe without rest and exhaustion.ललिता सह्रनाम स्तोत्र, नाम क्रमांक 938

(859) Niraamayaa निरामया - Without disease or fatigue or ill-health.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 876

(860) Mula-vigraha-roopini मूलविग्रहरूपिणी - Whose body is the root of all bodies.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 840

(861) Aparichhedyaa अपरिच्छेद्या - Unlimited as to place, time and law of causation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 642

(862) Sukshma-roopini सूक्ष्मरूपिणी - Of the subtlest form, difficult to perceive. Subtler than the subtle.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 467
(863) Tatva-asanaa तत्वासना - She that is the basis of all eternal varieties. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 424

(864) Tat तत् - That. She that is all that is outside "Thee". ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 425

(865) Tatpada-lakshyaarthaa तत्पदलक्ष्यार्था -She is what is secondarily meant by " Tat " तत् .ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 363

(866) Tvam त्वम -Thou. She to whom Thou art indebted for whatever Thou conceivest as "Thou", "Thy" or "Thine".ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 426

(867) Kshaya-vriddhi-vinirmuktaa क्षयवृध्दिविनिर्मुक्ता - Free from decay and growth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 344

(868) Vayovasthaa-vivarjitaa वयोवस्थाविवर्जिता - Exempt from the different states of life as childhood, youth, oldness etc. The name should be taken to convey that She appears in any form before Her devotees and that She raises Her devotees above the influence of the different stages of life.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 470

(869) Bhaavaa-bhaava-vivarjitaa भावाभावविवर्जिता  - Devoid of existence and non-existence. Taking destruction to mean change, destruction of existence is non-existence, and destruction of non-existence is existence. As Mother is above change and eternal, She is above existence and non-existence.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 680

(870) Kshraakshraatmikaa क्षराक्षरात्मिका  - Perishable and imperishable. Kshara क्षर also means multi-formed, Akshara अक्षर  means One -formed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 757

(871) Brahmaatmaikya-svarupini ब्रह्मात्मैक्यस्वरूपिणी - She that is the union of Brahman and Atman, the Supreme Soul and the individual soul or the part and the whole. She that establishes, maintains and enlightens the unity of the whole and the part. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 672

(872) Bhooma-roopaa भूमरूपा - Aggregate of all things.
She is one, She is many, without or with limitations, respectively. She is all, all yet not all.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 666

(873) Mahi मही - Earth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 718

(874) Dharaa धरा - Earth or Supporter of the universe.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 955 

(875) Gaganaantasthaa  गगनांतस्था -Residing beyond ether. Supreme ether, either that of the universe or that in the heart.ललित ासहस्रनाम स्तोत्र, नाम क्रमांक 855

(876) Naadaroopaa नादरूपा  - In the form of Sound (in the ether).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 299

(877) Paraakaashaa पराकाशा - Supreme ether.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 782

(878) Pratyak-chiti- roopaa प्रत्यक्चितिरूपा Inner consciousness of all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 367

(879) Aindavaasanaa एेन्दवासना - The basis of the infinite number of moons.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 905
The original word in the text is Baindavaasanaa बैन्दवासना and means "She that is seated on the round spot Bindu between the eyebrows." Some however read "Aindavaasanaa" एेन्दवासना. "Seated in the hearts of different souls as Moons". Moons are different jivas or souls. The idea is that Mother remains alone by non-difference in the multitude of jivas, which are Her different reflections like those of one moon in different waters.

(880) Prtyagroopaa प्रत्यग्रूपा - She that impels devotional striving souls towards the interior. Pratyak means tending inwards. The direction of the senses towards objects of enjoyment is Bahirmukhatva बर्हिमुखत्व or Paraanmukhatva परान्मुखत्व. The inward direction of the senses and of the reflecting mind towards the Self is Antarmukhatva अर्न्तमुखत्व  or Pratyanmukhatva प्रत्यन्मुखत्व. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 781

(881) Ajaajaitri अजाजैत्री - She that enables the devotees to conquer the Avidyaa अविद्या (unborn) i.e. ignorance.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 663 

(882) Lokaatitaa  लोकातीता - Transcending all worlds. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 960
Above the abode or world of Vishnu, one should know the great divine city of Shiva. Above the city of Shiva, there are three supreme seats, eternal and ever pure, resorted to by Skanda, Shakti and Shiva. Above these there is the highest summit which is the abode of the Finalmost Mother.

(883) Gunaatitaa गुणातीता  - Transcending all the attributes .ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 961

(884) Sarvaatitaa सर्वातीता - Transcending all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 962

(885) Svatantraa स्वतन्त्रा  - Independent. It is also conveyed that all the Tantras are Hers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 723

(886) Sarvagaa  सर्वगा - Omnipresent.ललिता सहस्रनाम स्तो., नाम क्रमांक 702
(887) Shaashvati शाश्वती - Eternal. She that is worshipped by Her devotees continuously, i.e. with every breath of theirs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 951

(888) Svaatmaaraamaa स्वात्मारामा - Rejoicing in Herself.
She is independent and needs nothing external for rejoicing. In ordinary life, souls of the inferior plane stand in need of external things, mostly say material things and pleasures, or at least the company of the mental-pleasure- giving-men, ideals, goals, readings, seeing, hearings or thinkings. The Mother, however, require none and nothing. She Herself as it were, divides Herself into several parts and one part plays with another and She plays and sports as player or observer with any one, some or all parts.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 878

(889) Shubhakari शुभकरी  -She that does good and secures the welfare of Her worshipper even though the worship is imperfect, unsystematic and incomplete. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 682

(890) Sharmadaa शर्मदा - She that is the giver of happiness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 953
We have now come by these names and following several forms in which Mother is approached. The first and most common form in which She is restored to is, that which is conceived as achieving our general good and happiness.

(891) Kushala कुशला - Skillful.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 436
She that is skilful enough to so manage all the circumstances, viz., the mentality, environments, opportunities, relationships, sympathies,etc., that the life-boat and the living of those who have surrendered themselves to Her go on sailing safe, without much discomfort, misery, fear, sorrow, oscillations, etc. She that carries on the life-boat of Her devotees. She manages the Yoga and Kshema, the attainment of and preservation of everything that goes to make one happy, tranquil and progressive.

(892) Shaanti शांती - Tranquility. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  447
Next, with a bit higher outlook, She is approached and resorted to for the attainment of tranquillity, i.e., peace of mind during all the turmoils, painfulness, worry and misery of life-living.
She that is resorted to for getting peace while struggling with (1) the flood of impurity, ( caused by one's own ANU or nature or constituents, (2) illusion of ignorance (Maayaa) and (3) smarting blows of misfortunes due to past actions (Karma).

Names 828 to 842

JAY MAI JAY MARKAND MAI
(828) Savya-apsvya-maargasthaa सव्यापसव्यमार्गस्था - Standing in 

Savya in another sense means the path of deities (Devas) or path of light and Apasavya means the path of dead ancestors (Pitris) attend by meritorious men attached to family life, wife, children etc. The Maai-ist child while playing on the shore under the protection of Mother is happy with its Mother, leaving deep-drivers to pursue their own ambitions and exertions.

One of the religious differences between Right and Left Path is that the Left-hand Path goer merely always meditates upon Mother even when he invokes and offers prayers to other deities.

Your head does not bend to anyone else. Your heart does not liquefy for anyone else as for Maai, but your Maai can be worshipped in any form, any place, in any condition, at any time. In the truest and uncontaminated purest form, the Left-Hand Path is of a much greater and more severe discipline ideally and psychologically. In the Left Path as the worshiper does not worship any other deities, naturally he incurs their displeasure. If you have some work to be got done from a king and you go on praising the king alone and give not even the smallest tribute to others, they internally become obstructive. In Maai Maarga, as well, the obstructions, pains and ups and downs are much greater because of this reason, but the evolution is wonderfully quick. 
It is this reason that the ups and downs in the life of Maai follower are very great. Once a king and once a beggar, once revered and once spurned, once in the midst of hundreds and once in a single solitude with not a sparrow nearby.

The idea is this:- Mother is extremely quick evolutioniser. The Founder always explains this by a simple reference to the washing of a shirt in two hours. Usually, a shirt takes a week, but if the Mother is washer-woman takes pity, you will find the poor shirt being tossed from place to place and subjected to water, sun and fire in a cruelly hasty manner.

The Founder says, " Enroll yourself as Mother's." She will do the rest. " Surrender yourself to Her Divine Will." "Do not worry what happens about you."

Founder's most common say is this, " When you go to the Mother-host, keep your bag and baggage with Her at Hers. She will cook for you, wait for you and keep the dish for you, even though you do not return home up to midnight. Keep your bag to yourself She will not even ask you if you are hungry, She presumes you have taken care of yourself." This is the practical meaning of self-surrender. You have not even to think anything except about Her and what relates to Her. "Absolutely no vacancy, for anything else." 

The chief characteristics of the Left Path ( on the good side of it ) from the Maai-ists' visual angle which are worthy of assimilation by the Maai-ists are -
No lukewarmness. Single-mindedness. (Mother and Mother alone), strong determination, stronger sacrifice and strongest readiness to suffer. Die and don't care.  Renounce fully and bear no fears. No expectations from other deities, self-control and no slavishness to or fear of popular opinion. No sheepish obedience to scriptures and no shrinking from duties and sufferings. No loophole-seeking, no self-deception.

It is claimed by the Left Path preachers that are the follower of the Left Path attains Moksha मोक्ष after enjoyment for a long time in this world. He has wealth. He shines with a beautiful body like that of Cupid कामदेव and subdues the richest and mightiest and fairest people who surround him. He infatuates all beautiful women who get stirred up with the desire of his company. He controls lions and tigers , bhutaas भुत and pishaachas पिशाच्च  (evil spirits and goblins). He wonders at his own will, unobstructed like the wind.
It is stated in Hindu Scriptures that Mahaa-maayaa महामाया, Paarvati पार्वती and Shaardaa शारदा should be worshipped by the right path followers alone. If one worships them by the Left Path he becomes sinful, the first form falls from virtuous stages already attained and becomes as pitiable as dead.

The forms suitable for the Left Path वाम मार्ग, are stated to be Baalaa Tripura Sundari बाला त्रिपुर सुंदरी and Bhairavi भैरवी.
The worshippable from most suitable to both the Paths is stated to be that of Baalaa बाला. Baalaa बाला is the short name of Baalaa-Tripura-Sundari बाला त्रिपुरसुंदरी and is represented by Bahuchari बहुचरी in Gujarat. The Mantra to please Her is Aim Klim Sauh एें क्लीं सौ ।. She is the Mother in the form of a girl before teens and is comparatively easy to propitiate. On being pleased She gives infatuating Darshan दर्शन to the devotee in dreams and confirms his faith and weakens his love towards worldly possessions and pleasures.
Darshan दर्शन is the vision of a temporary materialized form assumed by the worshipped to satiate the sight-hunger of the devotees.
How pleasant is to see the most beautiful, lovely, innocent, royal, majestic, all-powerful and yet most delicate Mother in Her tiny limbs and features !! Playing with Her maiden friends with a flower ball in a garden or a lovely forest where spring has made everything enchanting and made you forget the worst miseries of yesterday and tomorrow.
Once one sees that dream he does not feel composed till he comes to the point of weeping to have a second dream. Still one more and still one more. The world with all its pleasures stands as nothing comparatively.
Mother's Path is immensely practical. It is the path of evolution by actual practices, practical observations, past experiences, etc. One of the programmes especially in the Left Path is the actual worship of a girl ten to twelve years of age and practising devotion by sitting like a servant before her as if she is Baalaa बाला. 

(829) Chakra-raaja-nilayaa चक्रराजनिलया - Residing in the highest kind of Chakra चक्र, i.e., Shree Chakra श्री चक्र.   ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 245
Next, we come to Mother as worshipped in the Shree Chakra श्री चक्र. Please see at the end of this book Khadga Maalaa खड्ग-माला, which is as it were the description of Shree Chakra श्रीचक्र.

(830) Shadanga-devataa-yuktaa षडंगदेवतायुक्ता -Accompanied by the deities of the six limbs. See Khadga-Maalaa खड्गमाला. These are the heart, head, tuft of hair,, eyes, armours and weapons. She is accompanied by the energies of these six limbs.
Or She is accompanied by the sixth Shaktis of omniscience, contentment, wisdom, independence,unfadingness and infiniteness. Some describe main Shaktis of Mother to be four - Shaanti शांती (Peace), Vidyaa विद्या(Knowledge), Pratishthaa प्रतिष्ठा (fixity, constancy) and Nivritti निवृत्ती (restraint).

(831) Shaadgunya-pari-pooritaa षाडगुण्यपरिपूरिता -Further She is the conferrer, on Her devotees, of Prosperity (Aishvarya एैश्वर्य), Righteousness (Dharmaधर्म), Fame (Kirtiकिर्ती ), Wealth(Shree श्री), Wisdom (Jnana ज्ञान ) and Dispassion (Vairaagya वैराग्य ). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 387
She is deluged by devotees with prayers of six factors, viz., Salutation (Namaskaar नमस्कार ), Paraakrama पराक्रम (Narrating Her exploits), Vibhuti विभूति  (Rehearsing Her glory), Ashish अशिश (Asking blessings), Siddhantokti सिध्दान्तोक्ती (Thanksgiving for whatever has been achieved through Her Grace ), and Praathanaa  प्रार्थना (Prayer for general welfare or specific relief).

(832) Nitya-shodashikaa-roopaa नित्यशोडषिकारूपा - In the form of sixteen eternal deities. These are fifteen from Kaameshvari to Chitraa and 16th Tripurasundari. For names please see Khadga-Maalaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 391

(833) Trikonagaa त्रिकोणगा - Residing in the triangle of the Shri Chakra.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 986

(834) Bindu-mandala-vaasini बिन्दुमण्डलवासिनी - Residing in the centre of the central point of the aforesaid triangle.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 380

(835) Dasha-mudraa-samaaraadhyaa दशमुद्रासमाराध्या - Worshiped by the different positions of fingers (from Sankshobhini संक्षोभिणी to Trikhandaa त्रिखण्डा ). Mother as ruler of Trikhandaa त्रिखण्डा  is called Trikhandeshi त्रिखण्डेशी. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 977
From idol or the objective existence in the shape of the image, we go the Yantra यन्त्र  or Shree Chakra श्रीचक्र. Now, further, we dispense with any outside thing as an idol, image or a chakra and resort to Mudraas, which means different figures formed by joining fingers in different positions.

(836) Jnaana-mudraa ज्ञानमुद्रा - This figure is formed by joining the tips of the thumbs and forefingers to a circle.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 979

(837) Yoni-mudraa योनिमुद्रा - This is another kind of Mudra and is ninth.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 982
Taking the other meaning of this name and the above, She is the giver of happiness due to the company of the illumined and the fair sex.
The two words are indicated to show the two highest types of happiness; mental and physical.

(838) Jaalandhara-sthitaa जालन्धरस्थिता -Residing in throat. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 378

(839) Oddyaana-pitha-nilayaa ओड्याणपीठनिलया  - Residing in navel. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 379

Next, we turn within, i.e., inside our body.
In the body, Mother is to be worshipped as residing in four places as under:-
1] Kaama-rupa-pitha-nilayaa as residing near the place of the organ.
2] Oddyaana-pitha-nilayaa  , as residing in the navel.
3] Purnagiri-pitha-nilayaa , as residing in the heart.
4] Jaalandhara-sthita-nilayaa, as residing in the throat.

Next, we conceive of Mother as worshippable in different forms at different centres in our body already previously referred to.

(840) Manipuraanta-rooditaa मणिपुरांतरूदिता -Mother in the centre at the navel appearing. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 101

(841) Ajnaa-chakraanta-raalasthaa आज्ञाचक्ररालस्था -Mother residing between the eyebrows.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 103

(842) Rahoyaaga-krama-araadhyaa रहोयागक्रमाराध्या -  Worshipped with several sacrifices by devotees to give them the ecstasy by the union of their soul and Mother in the shape of the Kundalini in the highest Sahasraara-Chakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 381

Salvation is not for him who confers himself to the scriptural words alone, but for the man with firm vows who has ceased from worldly pursuits, who never injure anyone and who rejoices in the meditation of self with Mother and who always enjoys the ecstasy of union with Divine Mother as above described. 

Names 794 to 827

JAY MAI JAY MARKAND MAI

(794) Trigunaatmikaa त्रिगुणात्मिका - In the form of the three qualities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 763

On a fair mastery, being obtained over the above stated gross forms of feelings, emotions, desires, etc., one should come to the close study of the causes of several emotions and of vices and virtues. Here all diverse effects are reduced to three primary causes, viz. , the three Gunaas- Sattva, Rajas and Tamas. All that we feel, think or act  is the result of a particular
mental condition formed as a combination of the three qualities of activity (Rajas); Inaction (Tamas) and Sattva (Equilibrium).
All emotions are so many changes in head and heart. So far as the physical relation of these emotions and the material of the brain stuff are concerned, it has been found by the Hindus that emotions have an intimate relationship with the food you take. Gunas are temperaments or humourous reigning at a particular time overall thoughts, desires and actions resulting in and from a man.

The Sattva quality produces a predisposition for happiness, purity, clearness and true knowledge. Rajas for desires and efforts for attaining them and Tamas for indolence, perversion. disinclination to movement or change and unnatural tendencies. That food has an intimate relationship with thoughts is evident from the effects of intoxicating drugs. Food being pure, the mind remains pure.

Substantial, tasteful, oleaginous food like milk butter, fruits etc. increases the Sattvik quality.
Bitter, acidic, sour, saltish, overhot, pungent, dry and burning foods increase Rajas.
Stale, putrid, stinking, foul, remnant-like, unnatural and changed foods increase Tamas.
Fasts and prohibitions about food have a bearing on these grounds.
The idea about the three qualities and their modifications is expressed in the following names.
Trigunaatmikaa. She that is one with any one of the three qualities as also with their innumerable combinations. She in whom these three are in equilibrium.

(795) Nistraigunyaa निस्त्रैगुण्या - She that is devoid of, as also above the effects, of the three qualities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 789

(796) Trigunaa त्रिगुणा  - Basis of the three qualities. Mother is three- fold by sport.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 984

(797) Lopaa-mudra-architaa लोपामुर्द्रार्चिता -Worshiped as by Lopaamudraa.   ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 647

 It may be noted that whatever is stated immediately above is more or less for an individual. Either the desultory progress in the ordinary God-fearing usual life, or knowledge or acquisition or practising virtues or trying to regulate mental brain stuff. They all indicate individual efforts and actions.

Next, we come to what is done in home life or family life. Here the sense may be taken to be that of worshipping and progressing in the manner of a respectful high class strictly religious family life, say by observances suggested for the householder's life. Lopaamudraa was, as is often previously stated, the wife of the great Muni Agastya.
This path includes so many methods of making a slow and steady progress. Vows as Navaratri नवरात्र, Satya- Naaraayana सत्यनारायण, Poornimaa Vrata पोर्णिमा व्रत, fasting, daily idol worship, Sandhyaa, temple-going, pilgrimage, charity, saint-service, religious-place-living, Scripture hearing and remembering, supporting Pandits and Shaastris, digging wells, constructing dhamashaalaas, all this come under this head.

(798) Kularupini कुलरूपिणी - The backbone of the religious householder's life. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 897

(799) Priyavrataa प्रियव्रता  - Fond of vows. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 770
She is fond of vows, even though to any deity because all deities are Hers.

(800) Pancha-yajna-priyaa पंचयज्ञप्रिया -Fond of five sacrifices.
These are sacrifices performed by way of discharging one's duties to Devaas देव (deities), Pitris पितर (dead ancestors), Brahma ब्रह्म (finalmost God), Bhuta भुत (all elements) and Manushya मनुष्य (human beings).
If Yajna यज्ञ may be taken to mean methods of Yajan यजन worship, the five modes are Abhigaman, अभिगमन  i.e., going to Guru (Master), Upaadaan उपादान (receiving instructions), Ijyaa इज्य(worship), Svaadhyaaya स्वाध्याय (repetition of Mantras) and Yoga योग (Meditation). Lalitha sahasranam 946

(801) Yajnaroopaa यज्ञरूपा  -Mother Herself is the sacrifice. The sacrifice here referred to is the sacrifice of the massive type where Mantras are recited and oblations are given in the fire kindled in the altar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 769

(802) Dikshitaa दीक्षिता  - She is the person  that is the initiator and initiated to undertake such a momentous work sacrifice requiring a vast amount of money and a vast number of men and materials, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 695

(803) Yajnapriyaa यज्ञप्रिया  - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 881
(804) Yajnakarti यज्ञकर्त्री - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 882
(805)Yajamaana-svarupini यजमानस्वरूपिणी - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 883
She is fond of sacrifices. It is She that sees the sacrifice successfully conducted and completed and it is She that is the sacrificer or the person who undertakes himself the expense, work, worry, responsibility, etc.

(806) Pratipana-mukhya-raakaanta-tithyi-mandala-poojitaa प्रतिपणमुख्यराकान्ततिथीमण्डलपूजिता -She that is worshipped in the family for every one of the fifteen days from the first Tithy (Hindu day) to full moon, and new moon. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 610

(807) Pancha-saukhyopa-chaarini पंचसंख्योपचारिणी - She that is worshipped as a family God mainly with five objects, viz., scent, flowers, incense, lamp (waving of light) and offering. ललिता सहस्रनाम स्तोत्र,नाम क्रमांक  950

(808) Chatusha-shatyupa-chaaraadhyaa चतुःषष्ट्युपचाराढ्या - She that is worshipped by sixty-four different reverential worshipful ceremonial doings. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 235

(809) Shadadhvaatita-roopini षडध्वातीतरूपिणी - Transcending the six deities usually worshipped in household worship.ललिता सहस्रनाम स्तोत्र नाम क्रमांक 991
On him whose mind is purified by the Mantras and worship of Shivaशिव, Vishnu विष्णु, Suryaसुर्य,, Ganapati गणपती, Devi देवी  and Indu इन्दु or Indra इन्द्र, the knowledge of Mother, who is above all these deities, dawns.

(810) Bhagaaraadhyaa भगाराध्या - She that is worshipped through the Sun. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 715
The next common form of worship through the Sun by Gaayatri गायत्री which is considered to be the highest Mantra for granting purity, true knowledge and miraculous powers.

(811) Ravi-prakhyaa रविप्रख्या - Resembling the Sun and renowned for having been worshipped through the Sun externally and by meditating on the solar disc in the heart. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 596

(812) Taruna-aditya-paatalaa तरूणादित्यपाटला - Rosy like the morning Sun. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 922
Mother assumes different colours according to the form under which She is contemplated.
When She confers Grace for the attainment of salvation She becomes white in colour. In Her aspects as controlling men, women or kings, She becomes red in colour. In Her aspect of controlling wealth, She becomes a saffron colour, while creating enmity, She is tawny-coloured and while She is in the action of slaying enemies, She is black. In Her love towards Her devotees, She is rosy.

(813) Mahaa-kaamesha-mahishi महाकामेशमहिषी -  The Queen of Shiva. The word Mahaa is used to distinguish this Shiva from the Shiva of Trinity. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 233

Next, we consider Mother's worship as Shakti. Here She is supposed to be a wife of Shiva as per Hindu conception.
It must be very clear born in mind that this is not Maai, the Finalmost Mother.

(814) Shivamurti शिवमूर्ति -ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 407
(815) Shivapriyaa शिवप्रिया -ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 409 
(816) Shivaparaa शिवपरा  - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 410
In the form of Shiva. There is no separateness of Shiva and Shakti. "He is Shakti Himself and is never separated from Her." Beloved of Shiva and Beyond Shiva because the position of Shiva depends on Shakti.

(817) Trinayanaa त्रिनयना  - Three eyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 453

(818) Tryambikaa त्र्यम्बिका - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 762
Shiva and Shakti are each conceived as having three eyes. The three eyes of Shakti are the Sun, the Moon and the Fire.
Taking Trinayanaa to be the name of Maai, She is so because She gives from each of Her three eyes the boons of illumination(Sun), the bliss of devotion (Moon) and fire of self-purification. Nayan नयन means path, and devotees are laid to Her through faith in Guru's word, by meditation about Her and observation of Her miracle of Her response and assistance and leading, etc. or by Shravan श्रवण or hearing, Manan मनन or contemplation and Nididhyaasan निदिध्यासन or reflection.

(819) Mahaa-pralaya-saakshini महाप्रलयसाक्षिणी -Witness of the great dissolution. After that the trinity of Brahma, Vishnu and Mahesh perishes, She is the witness of the great dance of Mahaa Shiva at the time of the great dissolution. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 571

(820) Mahaa-kailaasa-nilayaa महाकैलासनिलया - Residing in the great Kailaas, the abode of Shiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 578

(821) Sadaashiva-pativrataa सदाशिवपतिव्रता The devoted spouse of Sadaashiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 709

(822) Sadaashiva-kutumbini सदाशिवकुटुंबिनी - The protector of Sadaashiva's family.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 911

(823) Shambhu-mohini शंभुमोहिनी -Bewildering Shambhoo, who is above infatuation.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 954

(824) Dharasutaa धरसुता - Daughter of Himaalayaa.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 956

(825) Kaantaardha-vigrahaa कांतार्धविग्रहा - Having the half body of Her beloved Shiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 861

(826) Akaantaa अकांता -Beyond the conception of the wife of Shiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 860
Next is a higher conception where the combined form of Shiva-Shakti शिवशक्ती is worshipped as one form and as Shakti शक्ती, i.e., in this conception Shiva disappears, or if at all peeps, it is only as Her worshipper or narrator of Scriptures relating to Her.
She is अकान्ता Akaantaa which means that She is not the wife of anyone. Here She is Mother and not Father's wife. This conception very closely approaches Maai's माई conception. The subtle difference is that She is Mother here but as Power and not as Love which is the main conception about Maai माई.

(827) Savya-apasavya-maargasthaa सव्यापसव्यमार्गस्था - Standing in the paths Right and Left.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 912