JAY MAI JAY MARKAND MAI
(977) Ashobhanaa अशोभना - Ever and everywhere beautiful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 972
(978) Anuttamaa अनुत्तमा - The best with one superior to Her or comparable to Her. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 541
(979) Nirupamaa निरूपमा - Without a second worthy of being compared or spoken to as a simile even by the most meagre similitude. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 389
(980) Dhyaan-gamyaa ध्यानगम्या - Perceivable by meditation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 641
Mother who is otherwise hidden is fully seen in Dhyaana or meditation.
By constant praises and thinking about Mother, there comes a stage when all other senses close their relations with other objects of their pleasures and emerge in this one object, viz., Mother. When all senses thus withdrawn from their respective other objects concentrate in Mother, it is meditation and in that condition, She is most visibly seen.
As during my experiences of others about the visualisations of deities and about the imagined religiosity which is most exaggeratedly believed to have been attained on the only basis of such visibility, I have seen so many misunderstandings, I wish to deal with this subject at length here.
There is a meeting of friends, every one of whom says he has an elephant. Everyone is almost proud and satisfied that he is the possessor of an elephant, but they are benighted and there is no conveyance to return home. In the meanwhile, one of them who was silent says," Oh, my elephant has come. Come on and I will give a lift to you and leave you one by one at your homes." The fact was that everyone had an elephant. None was wrong, but one had a paper elephant, another had a cardboard one, still, another had an ebonite one, and so on. Only one had a real living useful elephant.
There are many who having some visualisation of some sort get deluded that they have reached the proximity of salvation and that this is their last life. I have met so many. The most pitiable misunderstanding !!
One may have a wonderful visualization but Maai-ist must judge evolution by a reference to what he is. You see in your solitude a figure of any deities, but you are wrathful, greedy, anxious, full of desires, your faculties are not of the highest type, you are not attractive, you have so many enemies, your conclusions are not correct and your forecast of future does not turn out to be correct. You must, in that case, conclude that there is something wrong about your visions.
You cannot reach Mother or see Mother unless you are one of the highest souls with no desires, all readiness to sacrifice, constant remembrance of Mother, high purity, high transparency and great wisdom as to the best way of dealing with and addressing others, etc.
Your having actually seen some deity figure is not denied, but how far that happening means that you are nearer to God or salvation must be judged, more by the permanent conditions of your acquisitions, attainments and developments and righteousness in your living the daily life, than by the mere experience of some vision.
Visualisation arises from several sources : (1) It is simply a thought of mind that creates an impression of your having seen, just as several arrangements of clouds in the sky some figure is sometimes imagined and seen at a certain moment. (2) By still greater intensity and continued thinking and the seeing of a certain conception for a long time, a figure is sometimes seen, just as children see something in the dark without there being anything. Numbers 1 and 2 are only mind's makings. (3) Next, by the powerful intensity of thoughts, certain elements in the ether are being drawn together and you have the sight. This is an ethereal vision. (4) There are some invisible mischievous spirits who assume the form of the deity and derive frolic by seeing how the deluded man begins to dance, thinking that he is one of the highest souls who have got Saakshaatkaar साक्षात्कार (direct vision) of God. (5) Next, some really good and religious, invisible angelic helper, taking pity on the person pining away for proof of existence or Darshana दर्शन (sight), consoles him and encourages him in his devotion by appearing as a deity. (6) Then comes the deputation of someone by the deity to console and encourage and assist, who appears as the deity. (7) Then comes one of the invisible disembodied principal devotees of the particular deity (8) Then comes one of the principal actual companions, and constant adherent of the deity and lastly (9) the deity Herself or Himself.
A vision is seen, but that is no proof of the proximity of salvation or deity's home. It may fall in any of the above nine varieties which I have enumerated. Which class the vision belongs to, should be judged, as stated above, by one's own personal self-analysis.
Number (4) is generally very common; sometimes such spirits who are opposed to general religiosity play the mischief and stop the further religious progress by creating the feeling of enoughness.
There are limitations and realities, Judge them by where and what you are. Do not get deluded away. Distinguish between mental, ethereal, spiritual and godly visions.
One way of judging what class the vision belongs to, in addition to the general self-analysis is to see after effects and after conditions. If you are over-powered with a feeling of ecstasy, the feeling of being perfect, being much better than what you were, feeling that you have nothing more to wish or love for, there is a reason to believe the vision to be of a superior class. You feel you should have vision again and again. The other clue is to see how much of whatever is said or spoken by the vision figure comes out to be true. Judge the plane of purity which such speech proceeds. Decide the strength of sublimity and sanctity of the speech and emotion and knowledge during the vision.
Have a very correct analysis of what you are, how you live and what you do. Your vision cannot be above what your plane is. If you are a true disciplined disciple, Gurus appear. If you are a devotee, devotees appear. If you are a world-worm with a little hypo-critic appearance of religiosity and doing something here and there, ordinary spirits appear. If you are entirely uncared for and do not know your way out from a calamity, sometimes your dead relation and friend spirits appear.
The fact is that the way is Infinite. Best that has been said till now by way of instructions by the best people and best founders of all religions are but the first-furlong formula. It is useful only for the first furlong of the long, long unknown infinite way. Let people be happy with their respective elephants according to their maximum conceptions. Do not discourage them or break their heavens. Let all be happy by Mother's Grace.
It is not that the Infinite way is made through by the struggling soul. He is himself unable to explain, record or even know how he reaches the goal. It is Mother and Mother's Grace that lifts him up and places him at or on the Goal.
All talk of the wisdom of " Do this and do not do that " except Mother's Grace is mere prattling. It is good in its own sphere, and many times much better than nothing or the reverse thing, but nothing beyond it.
A multi-millionaire thrusts himself suddenly into the house of his poorest friend and says," My Rolls Royce is waiting. I am going to Mahabaleshwar. Send one of your children with me." He is extremely quick. He turns his eyes and says," Yes come on,Bhaktiprasad." Catches Maai-sharan, drags Premsvarup, beckons Sevak and puts them all in the car. The car is off in a moment before other children think or even father replies.
Dear reader !! I am very free with thee and much out of the way. The above explains what the Mother's Grace is. It is not the children that go to Mahabaleshwar. What each child's part in the achievement is its purity, amiability and cheerfully self-surrendering mentality. A neatly dressed, happy looking, contended, lovely, serving, obedient, individuality-submerged child.
Be Mother's child. It is not possible for you to wade through the Infinite unknown way. Mother will take you. You only remain prepared with best though little you have.
Reduce your own individuality. Love, service, devote and surrender. The best musician that visits you will take in his lap the worthless hand harmonium in preference to the most costly one if the latter though with supreme tunes has one tune of itself, which will go on sounding whether the player wants it or not.
Be prepared to be dealt with by Mother in any way She likes you; you will be the first to be in Her lap for being played with.
Resign yourself to Her. Try to the extent you can.
Jay Maai ! Jay Maai ! Jay Maai ! Jay Maai ! Jay Maai ! Jay Maai !Jay Maai ! Jay Maai ! Jay Maai ! Jay Maai ! Jay Maai !
(981) Dhyaana-dhyaatru-dhyeya-rupaa ध्यानध्यातृध्येयरूपा -She is the meditation, meditator and the object of meditation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 254
(982) Yogadaa योगदा - Bestower of Yoga, the science of meditation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 654
(983) Yogini योगिनी - The enjoyer of union. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 653
(984) Yogyaa योग्या - The enjoyed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 655
Yoga योग is the union of the individual soul with the Supreme Soul which results by a process after having controlled all senses with the mind. Yoga results in being freed from the attachment from pain. Yoga is the restraint of mental modifications and mainly of four varieties - The Raja Yoga राजयोग, Hatha Yoga हठयोग, Mantra Yoga मन्त्रयोग and Laya Yoga लययोग.
The above is the popular interpretation of Yoga. Taking Yoga as a union, it is the union of the enjoyer, the bestower of the enjoyment and the object of enjoyment. In a word the Bestower of enjoyment is the Mother, the enjoyer is the devotee and the enjoyed is the universe in the first instance and later She Herself. There is a stage when both are enjoyers of each other. During the last stages, there is the unification of all these three as one. Next two remaining unified and finally one alone remains.
The highest form of Mother as Infinite Source of the essence of Sattwikness सात्विक alone is the bestower of enjoyment and may be called योगदा Yogadaa. The next form with a greater portion of Rajas रजस is the enjoyer, the devotee. Here She may be called Yogini योगिनी. And the third containing predominating portion of immovability and material nature is that of the universe, In this, She may be called Yogyaa योग्या.
(985) Yugandharaa युगंधरा - Bearer of the Yoke. ललिता सहस्रनाम स्तो., नाम क्रमांक 657
We have referred to souls that take to approaching Her by knowledge. Yoga, devotion and Karma by which last, what is meant is remaining in the world with righteousness and practice of love and service, with Faith in Her and self-surrender to Her, with discharging of one's duties without the desire of fruit or the egotism of ownership or authorship.
One question crops up here, which is so often is used as an argument by the discouraging opponents. " Does God come to fill in your bags of corn? Is not God's subject good only for talking during leisure hours when nothing else is to be done? If you are after God, is not even maintenance impossible?
This word states that what has been often promised. "She bears the burden of those who try to follow Her path either as Jnanins ज्ञानी, Bhaktas भक्त, Yogis योगी or Karma Nishthas कर्मनिष्ठ.
(986) Yogaanadaa योगानंदा - The bliss of union.
Whatever we experience as the bliss of union is She Herself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 656
(987) Bhakta-maana-sahansikaa भक्तमानसहंसिका - She that beholds or regards Her devotees as playmates with Herself as a She-swan. There is a similar word, viz., Muni-maanasa-hansikaa.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 372
The subtle difference of the Bhakta भक्त and Muni मुनी or Yogi योगी ( as I make it ) may please be noted.The Muni of Yogi begins by withdrawing all senses from their usual objects of pleasure and silences them to help his mind to concentrate on Mother. Mother is perceived and Bliss is experienced. In the case of the devotee, he does not deprive the senses of their pleasures but so trains them as to be feeling pleasure in the objects of innocent pleasures connected with Mother alone. The Muni succeeds by controlling the senses and engaging the mind. The devotee succeeds by substituting and sublimating the tastes.
The Muni closes doors against the universe and enjoys the secret company of Mother. The devotee keeps the doors wide open but trains the senses to a higher happiness. Jnanin knows Her, the Yogi sees Her, the devotee touches Her and Karma Nishtha open an account with Her.
To the Muni, his mind is like the purest and most quite and crystallised water lake and in the midst of that lake, the Muni sees the Mother as the most cheerful She-Swan. In the case of the Muni, the purity and control are of the highest type. He is however on the bank and as a distant onlooker and enjoyer.
In the case of the devotee, it is all like the preparation of a country schoolboy. Nothing is achieved systematically and by a settled process or procedure. His strong points are love and sacrifice for Mother. Bhakta is with Her though as humblest, and fully knowing the two planes of himself and Mother. He, however, is co-player.
Maana means protection. Mother extends the protection and attention and relation as a Sa-hamsikaa सहंसिका as the compassionate She-Swan. In a word, Bhakta is a play-mate to Mother. The enjoyment is mutual and not one-sided. She feels for him. She teases him. She feels for him and harasses him. She bends him double. She sportively even prostrates to him. She deceives him. She makes an appearance as if She is deceived by him. She frightens him. She shows as if She is afraid of him and so on. In one word She sports with him.
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