Names 726 to 747

(726) Hridayasthaa ह्रदयस्था - She, that is installed in their own hearts by deities and devotees as the highest giver of Love, joy and happiness, i.e., as Love. After knowledge about Her is mature, there is an offshoot of a desire to have a relationship with Her and Hers, i.e., She than occupies the heart. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 595

(727) Aajnaa आज्ञा - She, who rules and set things as She desires, not by any hard effort but by mere command. Then the aspirant tries to know the ordinance through scriptures.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 828

(728) Poojyaa पूज्या - She that has been worshipped and prayed in all times by deities and devotees. Then the aspirant worship and prays to her.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 803

(729) Samhritaa-shesha-paashandaa संह्रताशेषपाषण्डा - Destroyer of all hypocrites, i.e., who are hostile to true religiosity and righteousness. Here She considers why the aspirant  approach Her? Is he hypocrite? ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 355

(730) Mahaa-satvaa महासत्वा - She is the highest essence. She that tests and ascertains the essence or merit of her devotees what sacrifice he is capable of, what is his plane, etc., and fills up the deficiency to enable him to be Her true devotee.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 216 

(731) Sulabhaagati सुलभागति -She is then very easy to approach and surrender ourselves to.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 683

The original name is SHOBHANAA SULABHAAGATI. Shobhanaa may be taken to mean salvation and the meaning that may be taken as easy from the commencement to the attainment of salvation.

(732) Sukhaaraadhyaa सुखाराध्या  - Worshippable and appeasable with ease, i.e., without any great austerity or self-mortification. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 681

(733) Sadaatushtaa सदातुष्टा - Ever contended.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 921

(734) Sadoditaa सदोदिता -  Ever alert to run to the succour of Her devotees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 920

(735) Sadyah-prasaadini सद्यःप्रसादिनी - Granting Grace immediately and unfailingly. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 383 

(736) Pooshtaa पुष्टा -Because She gets Herself nourished by the very joy that She experiences by doing the welfare of Her devotees. ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 801 

(737) Bhaktanidhi भक्तनिधी - She becomes the treasure to which the devotee looks and on which the devotee counts in all his difficulties. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 567

(738) Drishyarahitaa दृश्यरहिता  - She is invisible and every time She sportively tries to deceive the devotees by trying to create the false notion that his successes are due to his own efforts, chances or some other persons or other deities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 650

(739) Daurbhaagyatulavaatulaa दौर्भाग्यतूलवाूला  - The gale which blows away the misfortunes like the thistles or tufted seeds of reed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 744

 (740)  Rogaparvatadambholi रोगपर्वतदंभोली - The thunderbolt which shivers the mountain of diseases. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 748 

(741) Jaraa-dhvaanta-ravi-prabhaa ज्वराध्वांतरविप्रभा - The sun-beam which dispels the darkness decay. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 745

(742) Para-mantra-vibhedini परमन्त्रविभेदिनी -Destroyer of hostile charm. There are three energies: Prabhu Shakti (lordship), Mantra Shakti (diplomacy) and Utsah Shakti (armed force) and if with these energies anyone is trying to subdue or harass Her devotee, She destroys all these energies as also deadly weapons, if any, directed towards the devotees. ललिता सहस्रनाम स्तोत्र, नाम  क्रमांक 812

(743) Raajya-vallabhaa राज्यवल्लभा - She that delights in making Her deserving devotees vallabhas or  masters of desired dominions, namely of royalty, supernatural powers, wealth, knowledge, fame etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 686

(744) Trivarga-nilayaa त्रिवर्गनिलया - Abode of all the trinities, of deities, times, conditions, purusharthas, viz., Dharma, Artha and Kama, of three (Bhuvans) regions, etc.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 873

(745) Trivargadaatri त्रिवर्गदात्री  -  Giver of all that is desired, in connection with above-stated trinities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 760

(746) Muktinilayaa मुक्तिनिलया - The abode of salvation, meaning the mine of gems of modes, of remedies, and dispensations, that go to restore freedom or secure salvation. Mysterious, unfathomable and innumerable are Mother ways of saving Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 839

(747) Mukundaa मुकुंदा - Reliever from any miseries. Salvation-giver. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 838
Mukunda is the name of Krishna. That Krishna and Kaali are the same has been supported by many scriptures. 
In the Tantra Raaja while describing several Gopal mantras it is thus stated, " Lalitaa, once appeared in a male body as Krishna , with Her different energies to support with Her in the form of Gopies. That the idol of Shri Nathji has been wearing a nose ring as a commemoration of the Mother's devotee Vallabha Dholaa is a well-known fact. This devotee showed to Krishna's devotees that Kaali was Krishna in male form by praying the idol to appear as Kaali and this the idol did.

JAYA MAAI, MOTHER BLESS ALL

Names 709 to 725

(709) Sukhakari सुखकरी - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 968

(710)Suvaasini सुवासिनी - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 970

(711) Suvaasinyarchanapritaa  सुवासिन्यर्चनप्रीता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 971

Whereas the previous two words denote the prominent religious qualifications for men, here are those for women.

Mother's female devotees must be carriers and creators of happiness to all. They must like the most beautiful flowers that spread the fragrance of purity, divinity and hilarity all around them.

The third name state that Mother is pleased with the worship of Her by Suvaasinis, worship being nothing else but the fulfilment of the condition of their being Suvaasinis. Mother is most pleased with those female devotees that give maximum happiness to others as daughter, wife or mother or the family woman, neighbour, hostess, kind mistress to servants, patroness, donors, etc. 
WOMAN HAS THE INHERENT QUALITY OF BRINGING HAPPINESS. Mother is most pleased with them THAT BY THEIR VERY PRESENCE, and sweet speech make all miseries forgotten, and with them that spread the fragrance of their silent service and self-sacrifice. 

In routine religion, Suvaasini means a married woman whose husband is alive and Suvaasinyarchanpritaaa means " She that is pleased by the worship offered by women with their husband alive. " In Mother's Ideal, however, religiosity has no existence without righteousness and therefore I prefer the above interpretation. There is nothing like meritoriousness or meritlessness in only fact of being married or unmarried, being with or without a husband or in the condition of the husband being alive or dead.

(712) Naama-paaraayana-preetaa नामपारायणप्रीता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 732

(713) Stotra-preeyaa स्तोत्रप्रिया - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 927

(714) Stuti-mati स्तुतिमती - ललिता सहस्रनाम स्तो., नाम क्रमांक 928

She that is pleased by the continued repetition of Her name, Hymn or Prayer.

Righteous living, goodness, happiness-conferring and fragrance-spreading have been spoken about. Righteousness and goodness are no doubt the most admirable requirements for being happy but they are only the entrance gates of religiosity. Many more things are required to be happy and that is because everyone does not act righteously. Just the reverse of it, the righteous man is generally most crushed because he offers the least resistance and is of a harmless and forgiving nature. The world's way is to curse the good man for not being better and to thank the bad man for not being worse, as only that way one's self-interest is best served. In this world, there are many unknown and uncontrollable forces and happenings and therefore in addition to goodness and righteousness, one needs the Grace of Controller of the Universe.

"Being good", is conveyed in the first requirement of  Mother's Ideals, viz., "Love All". It includes the requirement of a good and superior heart but goodness will remain barren unless it is translated into action. This is conveyed in the second requirement, viz., "Serve All." Love without service is unfruitful. It has not the material substance to keep the flame ablaze. Service without love does not bring bliss to the server or the served. Thus Love and Service should go together. Further even service with love or love with service is found to be not enough for being happy. We than an acquaintance with higher happiness which laughs at all kinds of little happiness that this world can give. Hence "Devotion to Mother," is the third requirement which we are dealing with here. The third requirement means "Be the pet child of the Controller of the Universe."

Mother is pleased by the frequent repetition of Her names which is the simplest method of securing Her Grace. This must be done without any idea of prohibitions of time, place, manner and even bodily condition.

 Repetition must be practised until your tongue becomes so accustomed that it will go on doing its work without physical exhaustion, exertion and even consciousness, just as some have the habit of unconscious leg-shaking. One devotee says," Oh tongue, why I have flattered and flattened thee with most dainty dishes !! Why, if it is not with the hope that thou will not prove faithless, and will not fail to save me by repetition of Mother's sacred name !!

 She is further pleased by stotras, which mean age-borne popular hymns and psalms. 

She is further pleased by  Stuti Mati स्तुतिमती, which means the mentality (Mati - मती) to feel grateful for whatever good is found and happens and to offer prayers of thanksgiving for the same.

(715) Svarna-garbhaa स्वर्णगर्भा  - She who as it were lays the golden egg from which this most wonderful and shining and fascinating universe comes into being. Praise Mother as the Creator of this most wonderful world. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 638

(716) Vishvato-mukhi विश्वतोमुखी  - With faces in all directions and turned to all, capable of seeing with millions of angles of vision and attending to the need and evolution of one and all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 780

(717) Pancha-brahma-svarupini   पंचब्रह्मस्वरूपिणी -  Of whom the five Brahmans are the five forms. Scriptures say,"The unconditioned Brahma by the play of Maayaa becomes five-conditioned Brahmaas, viz., "Brahmaa, Vishnu, Mahesha, Ishvar and Sadashiv." Some explain five Brahmas to mean Jiva (soul), Prakriti (inborn nature), Ahankaar (egoism), Manas (mind) and Buddhi (discriminative faculty).  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 250

(718) Niraalambaa निरालम्बा - With none whose support She needs.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 877

(719) Ameyaa अमेया - Immeasurable. Everything about Her including mercifulness, beauty, love, etc., is immeasurable. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 616

(720) Aprameyaa अप्रमेया - Unknowable. Everything about Her including Her mysterious ways of saving and perfecting and granting salvation, etc., is unknowable.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 413

(721) Achintyarupaa अचिन्त्यरूपा  - Of a form and nature which is unthinkable. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 554

(722) Kalpanaa-rahitaa कल्पनारहिता- Everything about Her is beyond all possible imagination. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 858

(723) Nissim-mahimaa निस्सीममहिमा - Of immeasurable Greatness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 429

(724) Kaashthaa काष्ठा  - The goal of all souls and the universe. The destination or final condition which all souls strive to reach and which the universe is made to go to.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 859

(725) Shirasthaa शिरस्था - She, whose Lotus Feet are put by all deities and devotees on their heads. The name in the original is Shirasthitaa but it has been altered to rhyme with the next name.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 591

Further, She is Shirasthaa whenever they think of Her in their brains as the highest destroyer of difficulties as Power. The fortunate first know about Her and thoughts about Her first begin to fill their brain.

Names 701 to 708

GROUP S

Under this group, such names have been included as to give a greater understanding to help the aspirant to make his progress through the most common way of righteousness and simple devotion without any elaborate practices of yoga, scriptural proficiency or any extra-ordinary special measures. 

(701) Niyantri नियन्त्री - The Leader. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 568

(702) Mahati महती - The harp of Naarada नारद . ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 774

(703) Medhaa मेधा - ललिता सहस्रनाम  स्तोत्र, नाम क्रमांक 538

That supreme intelligence which has a very subtle discrimination of good and evil, action and omission, religion and irreligion, eternal and evanescent, imperishable and perishable, primary and secondary, essential and non-essential, regeneration and degeneration, sinlessness and sinfulness etc.

This supreme is intelligence is one of the aspects of Mother.
One would ask what is the propriety of explaining the working of evolution through the instrument of a series of names. Some superficially thinking people have questioned me, " Is it not a crooked way that the explanation of philosophy should be done by a number of names ". The natural should have been that of a book of philosophy like Gitaa or any of the modern books dealing with what is to be inculcated, chapter by chapter.

The hidden idea behind the repetition of the Maai names is that very truth has to be realised. By repetition of names, you establish the personal relations between Mother, yourself and the truth. A description is something like a third person's voice, whereas, in the case of a book of names, different aspects of the Truth are abbreviated into different names and when each name is repeated with devotion and with an appeal to Mother, that helps the devotee to realise the truth embodied in that name. That truth is grasped and impressed most concentratedly and assimilated.

To be hearing after a full banquet dinner while rolling in a bed, " Man must have discrimination ", and giving a half-attentive affirmation to it, is one thing. To be directly addressing Mother with a flower offering in a devotional posture after fasting in a divine atmosphere of solitude, and unified beatitude as "Mother", Thou art the discrimination", is another thing. This is one explanation only.

Another point which readers of the vast ocean of scriptures should have clearly before their mind is that they should not get confused because of the repetitions of the same names. To be a master of a subject, the student has so often to return again and again to the first point. It should, however, be born in mind that his returning to the first point after one, or more revolutions is entirely different from his first reading. Similarly even regarding the sequential order, after one reading and understanding, the repetition has not only a new importance but it is in a way necessary to obtain mastery in a matter of the recognition of each truth by itself. Mere knowing is nothing. 

The very first thing is the clear and correct understanding of the life, universe, soul, relations with one another, natural tendencies, the relation of action and reaction, working forces, and Mother's supremacy over every element and every action.

(704) Punyalabhyaa पुण्यलभ्या - She that creates in the heart of the aspirant, the desire of accumulating the greatest merit. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 543

(705) Punya-shravana-kirtanaa पुण्यश्रवणकीर्तना -   She that does what is stated above, by prompting Her devotees to perform several religious actions, including hearing Mother's greatness and repeating the same before others. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 544

Shravan श्रवण or hearing is generally of Kathaa कथा or scripture- reading or scripture-lecturing and is generally conducted by religious preceptors. The Kathaakaar कथाकार or scripture-reading preceptor reads a particular scriptural text work, mostly with the determination of finishing it within a certain auspicious period. Religious persons silently and devoutly hear him, some of them observing fasts and some few observing celibacy and possible purity of thought, word and deed. On completion of the work, the preceptor is worshipped and given donations.

Kirtan कीर्तन  is glorifying, The Kirtankaar  कीर्तनकार selects some masterpieces of religious events or of the live saints and devotees etc. and imparts religious education through such discourses lasting for few hours. The Kirtan कीर्तन is usually a literary intellect religious treat and is mostly accompanied with vocal music and devotional musical instruments. The Kirtan कीर्तन is usually made more attractive with criticisms, references to current topics, illustrations for impressing certain truths, laughter anecdotes and traditional stories.

Kathaakaar कथाकार and Kirtankaar कीर्तनकार usually lead a religious simple life of contentment and maintain themselves on donations and helps given to them by peoples for their noble and religious work. ( Please read VIPRA-ROOPAA विप्ररूपा  Serial No. 784).

(706) Punya-kirti पुण्यकीर्तिः  She whose glorification helps the amassment of merit. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 542

Several methods of acquiring merit (Punya पुण्य) are charity, suffering for others, fasting, undertaking ceremonial sacrifices, self-mortifying, self-denying, abstaining from enjoyments, serving others, controlling desires, going on pilgrimages, saints-serving, parents-serving, feeding the needy, providing constructional works to serve humanity, exerting oneself to serve society in its struggle to gain godliness, religiosity, etc., etc., etc.

It is Mother who creates and kindles the desire of amassing the merit. For them that have no means for the above and are of another mentality, the other avenue of gaining merit is through the hearing of the greatness of Mother and discoursing and making others to hear. Although only two words of Shravana (hearing) and Kirtana are mentioned here in this name, these two words are supposed to include all different measures as Lotus Feet service, worship, saint-companionship, self-surrendering, etc., which go to form the mental attitude of devotion.

Punya-kirti पुण्यकीर्ति is the glorification of Mother. This idea has not been well realised and is held at a great discount compared with the other two avenues. We are generally of such a pigmy-like outlook that we have certainly limited notions. A Kirtankaar कीर्तनकार means one who gives a particular discourse in a particular dress in a particular place in the meeting of a particular class of people in a particular manner. This name Punyakirti should convey the idea in any place, in any condition, at any time and to any people whoever talks about the glory of Mother has been accumulating merit. This is true even while he is talking to a fellow passenger on a bus or when he is in a dancing hall. 

Mother's name does not require the sanction of any circumstances to make it creative of merit. Mother's name and Mother's glorification are by themselves the highest sin-annihilators.

Every Mother's Lodge member, just the reverse of the old idea, should be much above the selfish idea of eating one's sweet selfishly and seclusively. 

Secrecy and seclusion of vices through which often Satan creeps in with the external appearance of godliness, sublimity, divinity, etc. Satan often fosters ignorance, immorality, imbecility, exclusive possessiveness, etc. 

This name Punyakirti conveys a command. Glorify Mother. Spread and out-spread Mother's Glory in all publicity.

Secrecy and seclusion should be avoided as far as possible in activities of true religiosity. 

If scoundrels have succeeded in running away with wealth and women in the field of religion, it is mainly through the satanic weapons of secrecy and seclusion. He who is truly religious and dies without leaving his inheritance or transferring his light and love to some disciples to the extent of the latter's receptivity, is a sinner, under Mai's Ideal.  This spread of religiosity and  Mother's Glory is Punya Kirti.

Mother is more pleased by the spread of Her glory than self-evolution alone, even though desire-less and spiritual.

(707) Satyavrataa सत्यव्रता - Mother, who after the creation of the desire of amassing merit by all possible avenues, creates the desire of living out a righteous life. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 817

The greatest virtue which gives a lift in spirituality is Satya or Truthfulness. The usual outlook about the "Truth" of the routine religionist although he repeats that word hundred times is extremely narrow. Few have explained "Truth" except by some small definition of " Conformity of word, thought and action". 
To realise the importance of this virtue, the ant out-look should be made elephant-outlook. "Satya" must be taken to mean "Arjavam", i.e., straightforwardness. Giving a more practical aspect, I interpret "Satya" as the absence of crookedness of heart, thought and action in practical routine life. This definition may be applied to oneself, in dealings with others and the universe as a whole.
I say with experience that the degenerating influence of the highest sins is not that as great as that of the routine crookedness. The degenerating influence of constantly keeping yourself concealed from others as to what you are, utilising your speech and influence and action to give the wrong scent of your motives and further move, etc. is the violation of the truth.

I say by experience that crookedness and violation of truth are much worse than highest sin because it deadens the conscience and closes all doors against even the best saviours. No patient can be cured by even the most celestial doctor if the very history he gives the false one. If you are unreliable, you are incorrigible and untouchable as well. Impurity of other sins soils you but the impurity of crookedness murders your higher self.

(708) Satya-rupaa सत्यरूपा - Truthfulness incarnate. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 818

Satyarupaa is a higher form than the Satyavrataa which is again higher than Satyapriyaa. You are on the other side of truth. You side with people, customs, action and conduct in the right, that is Satyapriyaa. You yourself trying to best keep yourself in the right is Satyavrataa. When you cannot feel easy yourself because you are not in the right, you are Satya-rupaa.

Satya-rupaa is the stage when the righteous living becomes so interwoven with one's thought and action that any casual observer can mark you out whenever you speak an untruth or twist the truth or make the slightest departure from the right conduct. You are then Satyarupaa. There is so much of uneasiness, confusion and guiltiness stamp on your face, that even the dullest person can detect you. You are then Satya-rupaa. You can not remain composed till you have vomited out your crime, sin, fault or folly.

As an instance of Satyarupaa, I quote a wonderful instance of actual happening of a young man. He having fallen a prey to weakness with a young woman in solitude, went direct to the woman's husband and spoke to him thus: " I and your wife succumbed now, being young and in solitude. We both are fools and uncontrolled. I do leave this place tonight so that the sin may not be repeated but our best saviour can be you. I, therefore, pray to you to do all the needful to save us both from direct hell." Whatever he is another field, he is a Satyarupaa.

A similar instance I know of another person. For his service done someone came one night to him and in spite of flat refusals left a fifty rupee note. As soon as that man left, this Satyarupaa began to get a headache and vomiting and after two hours he called his son and said, " I know our poverty but if you wish I may not die before morning, please take this money and return to its owner."

Satyarupaa सत्यरूपा are those who cannot bear the burden of any secret or the fact of having dabbled with truth or having hurt anyone by unpleasant feeling, thought word or deed.

Satyavrataa सत्यव्रता may also be taken to mean She that is pleased by a vow of speaking and living truth or She that becomes Satya, i.e., more known or manifested on observing Vrataas  (religious vows) sincerely and not hypocritically. Satya also means giving quick and lasting results, and Satyavrataa means She that gives quick and lasting results. Satyavrataa may also mean She that makes Her promises true in the matter of conferring all that is necessary for evolution till the attainment of salvation, on him who surrenders himself to Her.

In Devi Bhaagvat there is a story of an illiterate and foolish Brahmin by name Satyavrataa who on repeating the sound "Ai" - ए which he heard from the mouth of a boar by whom he was frightened became the king of poets. Mother taking pity on him completed his "Ai"  ए  to be "Aim" एम and "Aim" एम become "MAI"  by continuous repetition.

Names 688 to 700

(688) Padmanaabha-sahodari पद्मनाभसहोदरी - Sister of Vishnu. Under the other path which Mother adopts as Bhogini, She is the sister of Vishnu. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 280

The implied meaning is, that She is like Lord Krishna who was full of dodges and prepared to play all games to suit the highest achievement, viz., protection of the righteous and destruction of the unrighteous.
In the usual scriptural sense, Kaali has been described as the Sister of Vishnu and Spouse of Shiva.

(689) Nirapaayaa निरपाया - Without any in-congeniality. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 186
This name goes to suggest that following Her path will never be harmful, even though there be mistakes and misunderstandings. It is like the popular Indian medicines, which may not work with full efficiency, if something is wrong somewhere, but are so constituted as never to be harmful.

(690) Niratyayaa  निरत्यया - Intransgressible. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 187
She is intransgressible. In the matter of whatever She desires to do, none can prevent Her or create an obstruction. None can change Her determination and action. In the matter of what She wants others to do, none can transgress Her command.

(691) Mahaarupaa महारूपा ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 212
She has not only multifarious and varied innumerable forms, but most astounding forms as well, which would carry, to anyone, the conviction, that he is not even a grain of dust on the shore of Infinity and Eternity.
 She is Raakendu-vadanaa, Ramaa, Kalaalaapaa, Ratirupaa, Ranat-kinkini-mekhalaa, and Ramanalampataa.

(692) Ramaa रमा  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 313
The mother becomes the Ramaa, the Lakshmi, creating a passion for getting and amassing the wealth. The Scriptures say," She appears like a dancer in the forms of Lakshmi, the giver of wealth." She Herself dances less but makes others dance to the extent and in varieties, both beyond imagination.

(693) Raakendu-vadanaa राकेन्दुवदना With the face like the full moon.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 314

(694) Ratirupaa रतिरूपा - In the form of Belovedness or having the irresistible force of belovedness or in the condition of loving Her devotees or being loved by them.ललिता सहस्रनाम स्तोत्र, नाम क्रमामक 315

(695) Ranat-kinkini-mekhalaa रणत्किंकिणिमेखला - She, that causes infatuation through the melodious sound of the tinkling bells of Her girdle. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 312

(696) Kalaalaapaa कलालापा - She, whose most ordinary conversation is tricky and bewitching, and whose speech is enslaving and who has innumerable arts of deceiving and infatuating. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 328

(697) Ramanlamtaa रमणलम्पटा - She, that makes one entirely shameless in the matter of securing and enjoying whatever gives him enjoy-ability and opens out the field for his joy. As stated before, this name explains an aspect as the name Bhogini. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 320

(698) Varadaa वरदा or Avaradaa  अवरदा- She is the giver of a boon, which one is unable to see through, whether for immediate good or removing invisible immediate evil. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 639

(699) Nitya-triptaa नित्यतृप्ता or  Anitya-triptaa अनित्यतृप्ता -  Ever contended or ever dis-contended. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 566

Both these words as also "Mati" are so placed in the text, that one can as well read them with the prefix "A" silent as A-Varadaa, A-Nityatriptaa or A-Mati. Both interpretations are acceptable.
In one sense, She is both the elevating and degenerating discriminative faculty and tendency. It is She that is eternal contentedness, as also dis-contentedness. She is the merit-driving or sinfulness-driving intelligence.

This contrast is well expressed in Sapta-Shati सप्तशती, in Adhyaya अध्याय 4, Shloka श्लोक 5 and Adhyaya अध्याय 11 Shloka श्लोक 5. She, that is peace and prosperity in the homes of the sinless and She that is quarrelsomeness and poverty in the homes of the sinful. By Thee, is this universe under an infatuation and a delusion. When Thou arPleased, , Thou are the conferrer of immediate salvation.

Nityatriptaa नित्यतृप्ता  may in the field of devotion also mean "ever contended with what little the devotee does or offers." Or on the other hand, Anityatriptaa अनित्यतृप्ता would mean "always discontented in matters of Her most sublime love and love return and companionship with Her devotees."

(700) Dandanitisthaa दण्डनितीस्था - This one word explains the motive underlying the unusual course that Mother takes in some cases, viz., that suggested by such names as A-Varadaa or A-Mati, i.e., giving the boon which would in reality be an immediate evil or giving the sinfulness-driving intelligence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 608
As the proverb goes," For the horse, only a little pull of the bridle is enough , but the ass needs cudgels as it would walk straight only so long as the smarting effect of the cudgel-beating lasts."

She, that establishes Her devotees or makes them firmly seated, in the path of morality and restraint by chastisement, if necessary, and makes them stand like an adamantine rock, ready to suffer any punishment for the sake of their morality and principles.

(701) Niyantri नियन्त्री - The Leader. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 568

"Lead me by Thine own hand, choose out the path for me."
"Be Thou my Guide my strength, my wisdom, my all. "
" Lead me from Darkness to Light, from Death to Life." 

(702) Mahati महती - As sweet and soothing as the Veenaa or the harp of Naarada. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 774

This third part very aptly ends with Mother described as the harp of Naarada. Naarada is the dearest devotee of Lord Krishna, who raised himself to that status by serving, moving amongst the people of different worlds, and by living ever in the spirit of  unconditional self-surrender. His living is doing good to all, which he often does, going out of his way and being friendly even with the sinful and evil-minded. Naarada is the repository of devotion and highest  knowledge. He keeps up the devotional strength of the three worlds, breathing and blowing Divine Love, through the musical tones of his harp. He is the universal Counsellor , Inspirer and Initiator of all the lowest to highest souls in the path of spiritual attainment and salvation through the practice of the tenets of Maai-ism, viz., Universal Love, Universal Service, Devotion to God and most cheerful and unconditional self-surrender.

JAYA MAAI JAYA MAARKAND MAAI
MOTHER BLESS ALL. 

Names 676 to 687

(676) Duhkha-hantri दु:ख्खहन्त्री  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 191

On the other hand, She is the destroyer of pains and miseries. Especially, the pain caused by worldliness, births and deaths. The complete release from the pain of any kind.

The Dukkha दुःख्ख  or pain may roughly in the worldly view be taken as arising from the three sources, viz., (1) Due to visible causes including other beings and even elements; (2) Due to the karma, which means the action-reaction law, omission of one's duties and decisions, by dispensers of justice, etc., and (3) Impurity and sinfulness of the soul.

You are over-proud, lustful, greedy, etc., and therefore, you suffer, you are humbled, insulted, punished, filled with anguish and blotted with failures. This is the first source. Your only son after whose comforts you spent your whole wealth unthoughtfully, and became a beggar, turns faithless or dies. This is the second source. The said two kinds of pains or miseries are known as Bhautik भौतिक and Daivik दैविक, respectively.

The third source is that of the multiplication of miseries, due to perverted notions, crookedness, evil intentions, ignorance and slothfulness of the soul. This is called Atmik आत्मिक. 

Sufferings due to Action-Reaction Law, as a corollary to the Re-incarnation theory, as also enjoyments, and therefore the actions, in a word Duhkha दुःख्ख, Sukha सुख, and Karma कर्म are mainly classified as of three types - Kriyamaana क्रीयमाण, Sanchita संचित and Praarabdha प्रारब्ध. Kriyamaana क्रीयमाण means a summary of presents results. Say you insult someone and he slaps you. None of the two actions was destined. You save a child from an accident, and the parents out of gratitude send you a rich present.

Sanchita is the sum total of your assets and liabilities. For every good or bad act of yours, including the smallest thought, word, desire, emotion. etc., there is a reward or punishment. Just as the Central Board of all the different railways, with the deepest concentration, arranges out a programme and a schedule of lines, number of trains, stoppages etc., so that the maximum possible convenience of the whole country be served, etc., so after full consideration, as to how to best cancel the assets and liabilities of each soul, programmes and details of every life are worked out, and each life is, so to say, chalked out in advanced.  

 Relations of different souls, their dealings, their inclinations to one another, are all so intelligently and comprehensively interwoven, to form the details of each life, that there are three principles mainly secured:- (1) With the minimum number of lives, the maximum work of realising the assets and paying off the liabilities, is done. (2) Every soul is given his free will, within certain limits, and even some success, as a result of his strong will, within certain limits, which are different for different souls and very extremely widely. (3) It is seen that on the whole, every soul as an individual has been progressing and getting better from the point of experience and spiritual enlightenment and has been pitching his tent, nearer home. In details of every life and in the combination of several lives, there are certain relationships, dealings and happenings which must take place as dead certainties. These details are called Praarabdha प्रारब्ध details. Praarabdha  प्रारब्ध literally means "begun" and is compared to an arrow discharged, which can not be revoked. 

Thus there are certain details, e.g., birth, wife, children, the general outline of the standard of living, financial condition, the relationship of being a creditor and debtor with other souls, natural inclinations, maximum capacities, attainments, general evolution etc.
Once this reincarnation theory is explained and accepted, the next difficulty raised is this:- " If everything is going on and is enforced, as the action-reaction law, what is the use of devotion and Mother's intercession? "  

The answer is, that the above law is the standing law. Every Law has, however, exceptions and there are special treatments as well, as also Queen's Mercy, as also kind or severe individual treatment, during punishment. There the devotee is at an extremely great advantage. There is no partiality, as anyone who devotes to Mother has those concessions and considerations.

But the more important subtler facts are, that devotion brings about the intrinsic absolute change in the soul, so very automatically and imperceptibly. A truly religious devotee is so very careful of his actions, that his Kriyamaana automatically ceases. Regarding Sanchita, he forgets all his assets. He renounces his claim to all happiness he is entitled to because he has secured much higher happiness. Change in him often creates a similar noble change in his creditors, as well. Further Mother gives him strong bearing power. Mother gives the steel armour, which defies all bullets discharged on the devotees as required by the Karmic Law. According to Mai-ism, as also Hindu scriptures, even Sanchita is burned away by devotion and what remains is the Praarabdha, which he has to consume out, by actually suffering.

A great devotee was suffering from piles and paralysis. The worshipped attended him and washed his private parts. One day he questioned, " Oh God if you love me so much, why don't you remove the disease itself ?" Lord said," Praarabdha must be consumed out only by actual suffering."

Further, the devotees have the advantage of suitable adjustments, as when sufferings should befall them. In a word, the devotee does not escape his creditors but has a very strong protection and a special treatment. He has the relief of liquidation. He renounces everything and the court takes charges of his assets and liabilities. Still further in the higher type of devotion, the minds which take the cognizance of all sufferings is entirely absent, being absorbed in God and therefore the effect of suffering is least.
Yet still, further, a true devotee of the highest order is psychologically so moulded that he has only one thought and one feeling and he says, "Mother's Will is my will."

One more point. Why should devotees forego their claims to all their assets? Suppose there is quite an extra-ordinary robber who very dexterously stole away some precious ornaments from a Prince's palace. He has suffered, he has passed through rigorous imprisonment and has been wise and is earning his bread by honest labour, in a small village.

Suppose a fire broke out in the village, and the thief, now a thorough gentleman, saved a family and the prince has proclaimed a big prize for whoever comes forth and proves that it was he who saved the family from the fire.

Will he go? Will you go? He shudders at the idea, of having to go to the very same palace and very same prince. He does not want to take any chance, lest the ornament of the palace may tempt him again and all his labour of evolution be again lost. He forgoes the prize. Even if someone said, it was he who saved the family, he would not admit it. To apply this illustration, to be able to have the opportunity of enjoying his dues, he would be placed in the tempting world once more. He may get the prize but there is again the chance of being tempted away and rotting under a rigorous imprisonment.
The relationship of Mother and child is so very sacred and secret, that during their communion, no deity dare peep, much less record what takes place.
Justice demands that a certain crime, say insulting the judge, is punishable with say a hundred lashes. Even a Henry, a prince, has to undergo the punishment, but the prince lashing will be quite different from a dacoit-lashing. 

(677) Annadaa अन्नदा - Giver of food. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 669

(678) Vasudaa वसुदा - Giver of wealth. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 670

(679) Rajyadaayini  राज्यदायिनी - Bestower of  dominion. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 685

(680) Saamraajya-daayini साम्राज्यदायिनी - Bestower of the fortune of being king of kings. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 692

(681) Mahaa-saamraajya-shaalini महासाम्राज्यशालिनी - Resplendent with the widest dominion of dominions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 582

(682) Anarghya-kaivalya-pada-daayini अनर्घ्यकैवल्यपददायिनी - Giver of the abode of priceless salvation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 926

(683) Nirvaana-sukha-daayini निर्वाणसुखदायिनी - Conferring the bliss of Nirvaana (salvation). Nirvaana means deathless-ness and continued experience of indescribable bliss. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 390

(684) Mukti-rupini  मुक्तिरूपिणी - She that is Salvation Herself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 737

Salvation is not merely the removal of ignorance or Avidyaa, but in a positive way attaining the condition of ever remaining in one's own bliss. Salvation is therefore in a way, becoming the Absolute Self.

(685) Niraashrayaa निराश्रया - Summarizing, Mother is the Saviour of the hope-lost and Supporter of the support-less. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 147

Saviour of the supportless. Whoever has no sympathizer, supporter or consoler finds the highest Saviour, Supporter, Sympathiser and Solace-giver in Her.

In the reverse sense, She belongs to them alone, i.e., She is fully realised by them alone, who are supportless, i.e., who have gone above the stage of considering anyone else except Mother to be relied upon, and responsible for their well being or well faring.
So long as the devotee has the thinnest thread of hope in anyone else except Herself, She allows the devotee to try it, to teach her or him the lesson, that none but She is hers or his.

Thus Mother is described first as Mother, next as the Controller of all powers, next as the Controller of all boons. 

Next is a slight reference to the very general way, how different aspirants are with reference to the evolutionary path. 

 Some select few progress by the direct desirelessness but as a general rule, almost all by direct desirefulness. She is the elevating force, from the commencement for the select few of the first type, and degrading force in the beginning and then elevating force generally, for almost all of the other type. One way or the other depends upon the plane on which each soul stands when She is pleased to confer Her special Grace. Excepting instances of special Grace, the common rule is, for each soul to be attracted towards temptations and to be wise by experience and to get wiser and wiser. The first classification includes those that get wise by others' experience or by meditation of the miseries resulting from evil, by magnifying what little experience they have. Few are able to start from where they are, but most need backing potentiality, i.e., the energy to forcefully rush ahead, as the reaction of temporary retarding and receding.
The next two names convey this idea.

(686) Lobhanaashini लोभनाशिनी - Destroyer of all temptations, i.e., of weakness, ignorance,etc., which leads to the temptations. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 171

Names 661 to 675

JAY MAI JAY MARKAND MAI

(661) Shishta-poojitaa शिष्टपूजिता  -  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 412
Shishta means disciplined and righteous. Shishtas are those who always perfectly control their limbs, eyes, speech, whole body, mind, desires, thoughts, and actions. Those who are desirous of achieving and maintaining this control, worship and propitiate Her.

(662) Dvija-vrinda-nishevitaa द्विजवृंदनिषेविता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 423
She, that is entered into, by hosts of purified and perfected souls. Dvija means souls and birds. As birds fatigued with flight, fold their wings and enter their nests, so the tired Jivas return to Her and are freed from desires and dreamings. Similarly, human beings after the day's fatigue rest in Her lap and confidence. A fortunate few, after having done all that they can, come to the conclusion and realisation, that there is no happiness, except in Her Lotus Feet.

(663) Kaulamaargatatparasevitaa कौलमार्गतत्परसेविता - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 441
Worshipped by those, devoted to the Kaula path or worshipped by family members from pedigree to pedigree. "That Devi, who is established by family tradition, should be worshipped in the customary method, laid down from parents to children." It has already been explained before, that a devotee's children, if devotees are much more loved by Mother.

There are three modes in the worship of Mother, viz., Samaya, Mishra and Kaula. The first is the path based on the Vedas and is explained in the five Agams (Shubhagama Panchaka), the five works five of great seers, viz., Shuka, Vashishta and others. Kaulachaar is another mode, and Mishra is a combination of both. The main difference is that, that the Samayins believe in the sameness of Shiva and Shakti and Kaulas worship only the Shakti. The Samayins believe in rousing the Kundalini and it's being worked up in successive stages of Upaasanaa, Tapas and Japa. The Kaulas believe in the worship of Mother and leave it to Mother, to rouse the Kundalini and are satisfied with their lot, without any restrictions about material and temporal and temporary enjoyments. The Vaamaachaaris or Waama Maargis are more or less similar to Kaulas.

(664) Kamalaaksha-nishevitaa कमलाक्षनिशेविता - Worshipped by Vishnu, the deity of protection. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 558

(665) Kataaksha-kinkari-bhoota-kamalaa-koti-nishevitaa कटाक्षकिंकरीभूतकमलाकोटीसेविता  Attended by millions of Lakshmis, as maid-servants subdued by Her glances. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 590

(666) Sachaamara-ramaa-vaani-savya-dakshina-sevitaa सचामररमावाणीसव्यदक्षिणसेविता - Attended, on left and right sides, by Lakshmi and Saraswati, bearing the sacred royal fans. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 614
The goddess of Prosperity and Learning never stay together. Usually learned and godliness-goaled souls are poor, while rich people are rarely learned. Here, however, both stay together. 
A Mother's devotee can be rich as also learned.

(667) Gandharva-sevitaa  गांधर्वसेविता - Attended by singers of celestial births and celestial songs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 636

(668) Raaja-peetha-niveshita-nijaashritaa राजपीठनिवेषितनिजाश्रिता -  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 688

She, that has made Her devotees sit on thrones, either as kings or as gurus of kings, and before whom, kings stand hand-folded as servants, anxious to receive commands.

(669) Sanakaadi-samaaraadhyaa सनकादिसमाराध्या - Worshipped by the highest renouncers and meditators, as Sanaka and others. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 726

(670) Maartanda-bhairava-araadhyaa मार्तण्डभैरवाराध्या - Worshipped by the energy of untiring effort, guided by correct and full understanding. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 785
Maartanda Bhairava is the name of the Mother's devotee called Malhaari in Maharashtra. Bhairava means ceaseless effort and Maartand means Sun, who destroy darkness, ignorance and confusion. The idea conveyed is that Mother is attainable by ceaseless effort, with right understanding.

(671) Dhira-samarchitaa धीरसमर्चिता - Adored by the patience-Masters. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 917
This is the further requirement of the aspirant, in addition to the right understanding and ceaseless effort. Patience is the quality of the remaining uninfluenced, and being able to maintain one's equilibrium, in spite of the most humiliating repeated failures, discomforts, happenings of disagreeable nature, miseries and pains etc.
Those that are true devotees have a faith, which enables them to keep up their patience and cheerfulness, to the last. One of them has said;-
"Raise me Mother to the ruler-ship of the whole universe; or throw me in the darkest hell; it is impossible for Thee, to make me severed from my ceaseless effort, to ever remain in the Refuge of Thy Lotus Feet."

(672) Varnaashrama-vidhaayini वर्णाश्रमविधायिनी - Establisher of castes and orders. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 286
The relation of the nature of human being, and the community he belongs to, and the family in which he is born, and the relation of the outlook, inclination and mentality, during the different life stages of the living period, are of Her making.

It is She who makes a Brahmin, Kshatriya, Vishya or Shudra, in matter of Casts or a Brahmachari (bachelor) or a Grihastha (a house holder), a Vanprastha (a retired) or a Sannyaasin (a renounced), what anyone is. It is  of Her making, that emotions, passions, thoughts, desires and actions act in a particular fixed manner, although the knowledge about it is known to few. It is She that has  made properties or inherent natures, and  different temperaments of the practical, moral, emotional, intellectual, philosophical or spiritual beings and natures. 

The idea conveyed, is not that of the obligatory duty or compulsion, prescribed in scriptures, but a very clear visualization, that you should be fully contented with the circumstances and conditions, that you are placed in. This is in the matter of overestimating one's self on one hand or deprecating or envying others, because of higher or lower stages, etc, on the other. It should always be remembered that all is of Her making and every condition, to which each being is subjected, is what is best for the evolutionary progress of that particular being.

A wise aspirant should lay out the line of his progress, along the line of least resistance, to be most economical in matter of energy to be spent and the speed of results. He must study, respect and obey spontaneity, the natural condition of circumstances, temperaments, inherent nature, etc., This is what is recommended in the aphorism, “Better to die in one's own Dharma; a foreign Dharma is full of fears"

Dharma should not be taken to mean Hinduism etc, but one's own nature, the duty, the call, or the particular stage in progress, Just what is required at a particular time.

Every race, nation, has its own distinctive nature. This tely studied, with the most sensitive psychological analysis, to enable on

Every race, nation, community, family and individual, has its own distinctive nature. This should be most minutely studied, with the most sensitive balance and subtlest psychological analysis, to enable one to decide at every step,

what should be done, and what should not be done. One nation is able to rule over another, because the ruled nation does not know its own nature, and the ruling nation knows both its own nature, and the nature of the ruled, including especially its weak points.

If the backbone of a nation is religion, religion alone will save that nation, and what is required is to review and revise the religion, rather than shift the field of progressive action to the materialistic plane, where defeat is sure.

In connection with whatever has been most wisely ordained, by the wisest of the Hindu sages, regarding the rules of the castes and others, the following psychic laws should be well understood and practiced:

1. What you associate with, that you begin to love. 2. What you love, that you meditate on. 3. What you meditate on, that you become. 4. What you take in, that takes you in. 5. As is the food-stuff, so is the brain-stuff. 6. The quality of the food influences the mind physically, morally and spiritually. 7. Unless one exerts one-self to keep up, one goes down. 8. Once you go down, your tendency towards going down increases and your outer and inner forces which would protect you against going down, diminish. 9. The natural result of association is equalization; the higher losing and the lower gaining. 10 The results of a certain meritorious action are manifested in the same field, in which the actions are sown. practising religion to be materially rich, is in itself a paradox. Any person with the said motive, may rightly be said to be resorting to religion, but not practising religion. One can be rich by resorting to religion, but he is not then practising it.

Aspirants (Mumukshus) should associate, as far as possible, with them alone, that are spiritually superior. Every hour, that they have to pass with inferiors, should be felt as a distinct tangible loss. The very first door for degeneration souls begins with inferior association;

Next follows, falling a prey to the honor, flattery, assistance, and remuneration in some form, that is received. Next comes in, the loss of discrimination and self-delusion, which results in the wiping away of the notions about subtle differences and understandings, actions and reactions, forces and effects, etc. Then follows, falsely crowning evil, with the laurels due to goodness, and justifying bad conduct with hypocrisy. Lastly follows, merry-making in the name of religious tolerance, shamelessness under the name of plain-spokenness and public living, and finally follows, some entanglement somewhere, with woman, wine and wealth.

I am tempted to give an interesting illustration. A Guru with his disciple, was practicing penance in a forest, near a rich and religious city. The Guru had to leave his disciple for a few years. He gave one point of advice, on great solicitations by the disciple. "Have little contact with others, and never with those, that are spiritually inferior." After a few months the disciple began to go for religious alms in the city. Due to his religious luster, many citizens were attracted, and they began to go to him for sacred teachings, every evening. Then came the monsoon and people began to request the Mahaatmaaji, to take pity on them, and stay in the city so that all might continue to come to him, to hear his teachings. Next came the request, that in the city it would be indecent to be in the entirely nude condition. so, at least the loin cloth should be put on. One night, a mouse chewed away a part of the loin cloth. The devotees at once arranged for a cat and milk. After a few days, it often happened that the milk pot overturned, due to some hasty person from the audience. The audience was ever ready for any sacrifice, to serve their Guru. Someone atonce arranged for a cow. The cow was milked by a milk- maid, but one day she said, she had to go to her father for a few months. Just when this was declared, a beautiful young daughter of a rich merchant offered herself to milk the cow, twice before sunrise and after sunset. Out of gratitude and appreciation of the devoted girl's sacrifice to serve him. Mahaatmaaji stood by her side, when she would milk the cow in dark and solitude. One night, when she was returning home, she had an unbearable stomach-ache, and she had to remain in the hermitage. The cold was freezing and Mahaatmaaji had with great sorrow, to accede to her request of giving her heat by embrace, only as a daughter. The next day a rumor was strong, and her parents turned her out. She came to Mahaatmaaji, and said she would commit suicide unless her married he. This had to be done with great reluctance. Later came self-delusion and gradual slackening, and after a year a handsome son was born. Two years later an epidemic deprived Mahaatmaaji. of his most beloved son. The separation was unbearable and the only way left was to drown the remembrance in only a very small cup of wine. Poor pitiable husband and wife! Condemned by people and crushed with the misery of losing the most beloved son.

They began to indulge in excess of enjoyment and drinking. After some time, it was discovered that wine spoiled their health and it was necessary to take nonvegetarian food. The ill-repute due to all these incidents had scared away all devotees. Income fell down to nil. How to get money to lead the luxurious life of each diet, rich drink and comfort!

 Gradually, due to the financial pinch, the hermitage degenerated into a brothel. Once mistaking Mahaatmaaji's wife for a faithless beloved, some ferocious youth murdered the poor innocent wife. Mahaatmaaji began to tear out his hairs, under this mountain of calamity, and began to shout for the Guru. The Guru returned. He was surprised. The disciple repented, and after sufficient admonition, the Guru by the application of his supernatural powers reclaimed the disciple and taught him the useful lesson of always keeping superior company or no company, etc.

Aspirants should establish their censorship over every morsel that they eat, every thought, desire, emotion and action, but on the top of everything, over every moment that they spend with spiritually inferior people.

Aspirants should practise these requirements without any hubbub, about superiority or inferiority, without exhibition, without harm to others, and almost unseen. The best prayer and the best worship is one, which the nearest sitting man does not know of. The secret so much insisted on and enjoined in religion, is interpreted by the Maai-ists to mean the above, and not monopolizing or allowing one's experiences and knowledge about attainment of wisdom and power, to be buried with oneself.

Being in spiritually superior company, and taking in one's own righteously earned, self-cooked or home-prepared food, is the highest observance for an aspirant, who is determined to elevate himself spiritually.

Observance of whatever one desires to observe, as a requirement of the principles of castes and orders, should not be so in harmonious, showy, selfish, posing and self-deceptive, as to render one subject to ridicule.

Sincerity of purpose, and conduct of life, must be convincing. Most liberal allowance must be made for possible weakness, but hypocrisy should not be permitted to remain unseen, unknown, and unadmitted. An aspirant must from time to time decide where he stands or must get an analysis

about him from one who most closely observes him, and is spiritually high enough to arrive at the right judgment.

If the superiority is a solid one, that should be utilized in raising and removing the inferiority of others. If you are strong enough, do bend to give a helping hand to one on the lower plane, who needs it. But if the superiority is liable to be lost, do not remain under the delusion, and the infatuation about your superiority. Visualize its hollowness and harbor humility. Never forget, that much of your superiority is often unearned, circumstantial, trivial and untried.

 (673) Punyaapunya-phalapradaa पुण्यापुण्यफलप्रदा - Giver of the fruits of meritorious and unmeritorious actions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 288

The respective results of bad and good actions are to be experienced in several fields. Viz.,1) of pains and pleasures; 2) of ignorance and enlightenment; 3) of disagreeable and agreeable environments;  4) of unrighteousness or righteousness; 5) of repulsiveness and attractivity, etc.some here and some in hell or heaven, hereafter.

A very vexing question is, whether a man is a free being or a bound one. Does he act according to the dictates of his own will and conscience, or that of Mother? If he acts under the prompting of Mother's will, why should be held responsible, and suffer for good or bad actions? Does not the happiness of some and miseries of some, lead to an imputation of partiality and mercilessness on the part of Mother?

The way out of this paradox is this. Do not mix up the two theories. First begin with "You are Master of your own fortune," "Righteousness and unrighteousness depend on the doer." "You suffer for what you have done now or before". During this stage of yourself being the master, when you hear in this country of talks of all shades and opinions, that God does everything, understand it in this sense. "Everyone is able to do what he does, subject to the undoing or prohibition by higher authorities." Under the same electric light, one is stealing valuables from a safe and other is taking out of the purse, for handing it over to a charitable institute Secretary. The thief has succeeded in taking out money and the donor has taken out the purse, both acts being indebted to the electric light. The thief has a serpent bite, and the donor sees before him his son rushing out with a revolver to finish him if he is going to make him a beggar.

 Both are free to act in the manner they like and yet there are some higher powers as well. The man does possess his free will, but it is within certain limits and again subject to circumstances, over which he has little control.

After the realisation of the fact, that results are subject to higher control, the next stage for an aspirant should be "Whatever defective, undesirable and undeserved things are done, are done by me; and whatever good is done by me is due to the promptings of the Mother. "

The third stage is "Whatever I do, good or bad, all that I do as prompted by  Mother. "

If one has arrived at the third stage by actually wading through varied experiences, by the time he reaches that stage, all evil tendencies and passion have subsided, or even vanished, and it is impossible for him to think or do evil.

If you have honestly reached this stage, when you believe, that everything is done by you on prompting from the Mother, you soon get suspicious about your own wrong thoughts, desires and actions as Mother cannot prompt you to do evil things. Evil suggestions and decisions cannot be but yours.

Suppose that you have begun developing the idea that you are merely an instrument and that therefore you have left off censorship of your thoughts and actions, and further suppose that still, some undesirable actions pass through your hands. In that case, if you are true to your belief, you have no right to question "why" when you suffer. To claim authorship of whatever good passes through your hands and to believe that the promptings of evil actions are from Mother, and to further claim that you should not suffer for them, on the ground that those promptings are from Mother, is simply unreasonable, unjust, foolish and selfish. If your actions are of Her own will, your suffering also is of Her Own Will.

Be either wholly Hers, with cheerful and unconditional surrender to Her divine will, without questioning or hold yourself responsible for whatever happens to you. To reach from the latter inferior stage to the former superior stage; there is an immediate supreme stage of "All good is Hers, All evil is mine."

The former belief is that of Sharnagati or Prapatti. There you should stop thinking, and be prepared to live to enjoy or suffering from Mother's desires. Say to yourself "Thy will be done .""Even this suffering may have a lofty purpose, which Mother alone knows." "Mother will do nothing that is not finally for my welfare." "I am not a true Sharanaagata if I ask why and even if dissatisfied with my lot. On the top of everything be positive and say"My joy is to see Her Divine Will satisfied, and to lay no claim to any concession, exemption or exception, making or raising a complaint of injustice or mercilessness."

Man is bound in the larger circle and free in the smaller circle. He is given a certain field, certain capacities and certain latitudes and limitations. To give capacities that are much beyond what is possible for every human being to utilize, would be a waste and often a source of burden, repentance, dissatisfaction and misery. How to utilize those capacities, how far to use them or allow them to rest or waste, is the matter of the free will of the man.

What playing cards you get, is a matter beyond your control, and yet if you are a good or a bad player, you often win or lose within certain limits.

Given the same circumstances, it is up to the man, to ascend higher or to descend lower. In that sense he is free. In the sense however strongly he may will, it is impossible for him to go beyond certain limitations, he is bound.

 It is just like two sons leaving home with the equal amount of capital, but one returning with rich and the other a pauper. 

With the same body, means and intellect, you can be busy with worshipping or breaking an idol. You can not do either if light or body fails and yet neither the light nor the body is responsible for your worshipping or breaking the idol.

"What you have" is Hers. "How you use is yours". If you use well, you will be given better "have"s. 

(674) Sadaachaara-pravartikaa सदाचारप्रवर्तिका - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 356

While Mother has been simply described as the giver of the results of good or bad actions, She has not been fully described. She is not merely dispensing out justice but more than that, without the erroneously supposed indifference as to the running of the universe, She is also seeing that the whole universe and individuals are finally going towards "good". That is the main policy of the Mai Government of the universe.
If the working principle behind all arrangements is to be stated, it is that Mother wants every soul to realise after varied experiences, that nothing can make the individual happy except returning with self-surrender to Her. 

If evil predominates, She sends forth great saints, preachers, Founders and Message-bearers. For them, that are incorrigible by softer means of the said type, there are shocking remedies as well, such as wars, epidemics, floods, earthquakes, volcanoes etc. Universal sins are dealt with universally, national ones nationally, social and individual ones individually.

It would be stunting the natural growth of a child, not to allow it even to stumble, but the final protection is there. Mother is Sadaachaara-pravartikaa, also in the sense, that in most cases whenever you are inclined to do evil, your conscience warns you.

(675) Dosha-varjitaa  दोषवर्जिता - Devoid of faults. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 195
The charges of partiality and mercilessness are foolishly imputed out of ignorance. She is not merciless because, even while leaving a long latitude, if matters go entirely worse, She intercedes to restore the equilibrium in favour of "More good, less evil". She is not partial to Her devotees because whoever takes to Her devotion, A or B, gets the same Grace. This epithet is also meant to convey, that whatever evil customs or wrong beliefs may be there, in the name of Her, and about Her, are not from Her.