Tuesday, July 15, 2014

Names 341 to 368

 Under this group, such names have been selected as are helpful in giving a general understanding of soul, universe and Almighty Mother.
" One of the most important requests I have to make my readers, is to always remember while reading Mai Sahasranam, that the word devotees always means both sisters and brothers, women and men. It is only a great pity that with the traditional convention of centuries I have to treat the word devotees as of the masculine gender. To use the expressions "her" and him" or " hers and his " so often makes the language most clumsy and harsh to hear. It can not be, however, too much emphasised, that under Mai-ism, a female devotee need not begin to think as men or compose devotional poems as men and should not mentally transform herself to be a man, to be considered eligible for devotion or Mother's Grace. In Mai ism, man has no superiority over a woman, either from the point of the evolution of the soul or worthiness to get Mother's Grace. Mother's Lodge is an institute of Sisters and Brothers and not that of Brother's alone, that is liberal hearted enough to extend admission to sisters. Maiism means a spiritual coequal religious recognition for both sexes
First, we begin with the different states of the soul and the different functions of the Supreme Power, i.e. Mother.

(341) Jaagarini  जागरिणी - She that manages the waking state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 257

She that manages the waking state dear to all, which is the state of being capable of doing external actions through the activity of different faculties and organs of action and knowledge. Jiva or soul in its waking state is called Jagarit and acts in the gross body called Vishva.

(342) Svapanti  स्वपन्ती - Dreaming state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 258

She that manages the state of Svapna (dream) which is the state of objectifying visions ( which are perceived in the mind ), caused by the perception of ideas latent in the mind. Jiva in its dreaming state is called Tejas and acts in the subtle body. 
It is a big question, whether the crown of a king in the waking state or the begging bowl of the same king in the dreaming state, should be called true or Satya

(343)  Suptaa सुप्ता  - State of sleep. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 260
She that manages the state of sleep. Sleep is the incapacity of discrimination i.e., the illusion. One says," I slept happily. I knew nothing "  One says this from recollection. Three modifications of Avidyaa are indicated by this expression, viz., ignorance, egoism and happiness. Sound sleep is that state, in which these three exist. Jiva in this state is called Praajna and acts in the causal body.

(344)  Turyaa तुर्या  - State of ecstasy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 262
She that manages the Turya state. Turaya is the state in which the experience called Shuddhavidya, which is the result of discrimination of these (lower ) three states, is acquired and enjoyed. Though there are different states,. viz., waking, dreaming, and sleeping, real enjoyment exists only in the fourth one. Jiva in this state is above the notion of the lower three bodies and is stated to have merged in the great causal body. It is the ecstasy in the fourth state, which dripping therefrom and permeating the other three states, animates them and confers enjoyability thereon. In the Turyaa state the static knowledge experience and the working of the thinking, feeling and acting (all accumulating to an extinction of the notion of body,etc.) and the enjoyment of bliss, are all of the highest order.

(345) Sarvaavasthaavivarjitaa सर्वावस्थाविवर्जिता  - Transcending all the states. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 263

This is the fifth state and may be called " beyond Turyaa state."

 The supreme state which is beyond the Turyaa is only to be attained through a firm hold on the Turyaa. When this stage is once reached by a jiva, his physical life by its living itself becomes a religious observance. His conversation is itself, then, the japa and his dealing with anyone in any manner act as an elucidation of the knowledge of Self. It is these souls who have reached this stage that has the power of transforming others, even without any upadesh (उपदेश), on their merely remaining in their atmosphere. In their presence, a man is changed and sublimated and his doubts are dispelled without any explanation whatsoever

(346) Vishvaatmikaa विश्वात्मिका - In the collective form of all souls in the waking state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 256

This word is slightly altered to suit the symmetry of the following two words. The name in the original is Vishvarupaa. 

(347) Taijasaatmikaa तैजसात्मिका - In the collective form of all jivas in the dreaming state.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 259

(348) Praajnaatmikaa प्राज्ञात्मिका - In the collective form of all jivas in the sleeping state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 261
After the description of the five states of jivas who are controlled by Avidyaa, five functions of the Supreme Power are described as under.

(349) Srishtikarti सृष्टिकर्त्री - Creator. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 264

(350) Brahmarupini ब्रह्मरूपिणी  - In the form of Brahma.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 265

(351) Goptri गोप्त्री - Protector. ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 266

(352) Govindarupini गोविन्दरूपिणी - In the form of Vishnu.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 267

(353) Samhaarini संहारिणी - Destroyer for reconstruction.
Samhaara means reducing the universe to atoms or collecting together. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 268 

(354) Rudrarupini रूद्ररूपिणी -  In the form of Mahesh or Rudra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 269

(355) Tirodhaanakari  तिरोधानकरी- Causer of disappearance.
Tirodhaana means complete destruction, i.e., the absorption even of the atoms into Prakriti. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 270

(356) Ishvari ईश्वरी - In the form of Ishvar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 271 

(357) Anugrahadaa अनुग्रहदा  - Conferrer of the blessing of rejuvenation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 273
When after complete annihilation, the universe again assumes the form of the primordial atoms, the process is called Anugraha. This is the function of Sadashiva. Anugraha means blessing. Mother blesses the jivas by creating the universe again and giving a new living for experiences, enjoyment, etc.

(358) Sadaashiva सदाशिवा - In the form of Sadaashiva. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 272
To recapitulate, the external and the internal manifestations of Mother Mai, which cause bondage and release, and which have corresponding expressions in Tirodhaan and Anugraha respectively, are Ishvari and Sadaashiva, when highest Rajas and highest Satva respectively predominate. It is the sub functioning of Mother as Ishvar that gives rise to the three sub-aspects referred to in the serial numbers 349, 351 and 353, as Srishtikartri, Goptri and Sanhaarini.

(359) Panchakrityaparaayanaa पंचकृत्यपरायणा - Devoted to the five functions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 274 
Thus the five functions of Mother are the creation, preservation, destruction, annihilation and causing the reappearance of the universe, which manifest themselves one after another, incessantly.
In the above names, five names are Hers in Her "energy" aspect, five names are Hers as substance. Or say, there are five names as the propeller and five as the actor.
Mother binds the whole universe and holds souls bewildered by the noose of illusion and the strong ropes of " I " and " Mine ". Corresponding to the five functions of the Supreme Power above stated, and individual souls' functions are Illumination ( creation ), affection ( preservation ), dissatisfaction ( destruction ), lamentation ( annihilation ), fructification ( causing reappearance ).

(360) Tattvamayi तत्वमयी - In the form of Tattvas. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 907
Next should be the consideration of Tattvas. Tattvas are numbered differently by different teachers, primarily.
Primarily, we may consider the three Tattvas, viz., Atma Tatva, Shiva Tattva and Vidya Tattva. The imperfect, the perfect and the transformer of imperfect to perfect. She is collectively in the form of these three Tattvas, as well as transcending the three.
For thirty-six Tatvas in detail, the introduction may please be read.
(1) Atmatattva has a preponderance of the element of Shiva merged in maayaa, (2) Vidyaa Tattva has that of Shakti and (3) Shiva Tattva , that of Shiva and Shakti combined. The fourth ( The Turiyaa Tattva ) represents the unification and oneness of these three together. From another view, these three Tattvas represents Sat, Chit and Ananda. From earth upwards, the thirty-six Tattvas including Atma are represented by the Tattva "Sat". Chit is the working Power and Ananda is the transformation of imperfect to perfect and the combination of Shiva and Shakti. It is the shadow of this Ananda which the soul experiences, on attending the desired object or state. Taking the two said sets of the interpretations of the Tatvas, Shivatattva correspondence to Anada because it is blissful, Shaktitattva to Chit because it confers knowledge and power, & Atmatattva to Sat, because it has immortal existence, knowledge -- external and perfection -- reaching destiny.

(361) Tattvamarthasvarupini तत्वमर्थस्वरूपिणी - In the form of the identity of "That and Thou". ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 908
Tat means Shiva, or perfect soul, tvam means, the Atma or imperfect soul. Mother is both Shiva and Jiva, as also the unifier and unification or oneness of both.

(362) Tattvaadhikaa तत्वाधिका - Transcending the Tattvas. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 906

The condition of going beyond the Tattvas is indicated by both Samprajnaata and Asampratjnaata Samadhis, meaning states of blissful unconsciousness. The Asamprajnaata Samadhi arises on being unified with Shiva Tattva. The Samprajnaata Samadhi arises by transcending the Shiva Tattva. 
The Asamprajnata Samadhi is slow. The Samprajnata is quick. The slow Samadhi is indicated by the fixity of the eyes and of the body, The quick Samadhi is indicated by laughing, crying, by hair standing erect on their ends, trembling, perspiration, etc.

(363) Shivajnaanapradaayini शिवज्ञानप्रदायिनी  -Bestowing the knowledge about how to be a perfect soul. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 727

(364) Shivashaktyaikarupuni शिवशक्त्यैक्यरूपिणी - The union of Shiva and Shakti. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 999

Her nature is the equal essence of Shiva and Shakti. The Supreme Shakti is one with the Shiva Tattva. Like oil and the oil grain. The Maayaa which is usually described as separate from Brahman is not different from Brahman itself. It is impossible to distinguish the difference. The idea is that Mother is one from whom Shiva with Shakti in his heart and Shakti with Shiva in her heart originate.
The main Shaktis are five and they work as under:
Dhumaavati veils, Bhasvati reveals the Spanda stimulates, the Vibhavi Pervades, the Alhadini nourishes. The Dhumavati Shakti belongs to the earth,Bhasvati to fire, Spanda to air, Vibhavi to ether and Alhadini to water. The whole world is pervaded by and is the working of these Shaktis.

(365) Chetanaarupaa चेतनारूपा  - In the form of consciousness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 417

Shakti is Chaitanya itself. Devotees meditate upon that primaeval Vidya, which is in the form of Chaitanya of all, and which guides their senses.

(366) Chitshaktih चिच्छक्तिः - The power that removes Avidya ignorance and grants right and righteous consciousness. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 416 

(367) Jadaatmikaa जडात्मिका - She that is the soul of the objective world. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 419
She is insentient Mother as well.

(368) Jadashaktih जडशक्तिः - She is the energy of the inanimate creation and inanimate things. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 418
Thus both Chaitanya and Jada, sentient and insentient, is She.
An object is and becomes what it is by its own energy. Every object even though inanimate has its own energy and is able to exert a certain influence and produce a certain effect or change.
 The energy is generally dependent on and borrowed from the Chaitanya Shakti in close proximity. As an instance, a mirror has the power of enhancing the practice of concentration through inanimate.  

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