Tuesday, October 21, 2014

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  अवरदाShe 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.


Sunday, October 12, 2014

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

Wednesday, October 1, 2014

Names 661 to 675


(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.