(912) Kaulini-kevalaa कौलिनीकेवला -
She that is worshipped by Kaulas, i.e., by people of the Vaama Maarga as
"Thee and Thou alone." ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 925
As stated here-before and hereafter there
is the school of Kaulas, which dispenses with every elaborate method and lays
its claim by direct full self-surrender. Primarily, from the point of worship
there is internal and external worship. The worshippers of the internal variety
are the Samayaa-Chaarins and those of the external type are the Kaulas.
They say, "Whatever is needful and
appropriate will be done by Mother in Her own ordained time, manner, mode and
form. Our work is done as soon as we have renounced ourselves to Her."
Thus Samayaachaar is more or less like Vedic or Right Path. In the Kaulaa-chaar there appear various sub-classifications as Shakti Maarga and Vaama
Maarga.
Whereas Vedic teaching is from the very
infancy for receding and for turning inwards and culminates in the idea that
the Universe does not even exist, here is another process. Mother's philosophy
states, "Inward turning should not be too premature and should not be
practised from the very beginning of the evolutionary process. Such a premature
practice leaves great hollowness, and the danger of sudden ruptures and often
self-deception and ignorance . as to one's own stage of solid mastery. This
idea is conveyed in my words, “Descending and ascending half” in the “Theory
and Principles." The tendencies have to go outward and then alone return
inward. A child is born with so many desires, so many propensities, so many
natural faculties, so many bindings of past Karmas and the teaching of “Go back",
"Confine to your home”, “Turn inward”, “Universe does not exist”, is mostly
too premature for the soul on the pilgrimage of spiritual experience. Consume
out all your evil propensities by actual suffering, if you are a big fool and
if you cannot be wise ordinarily. This is what I mean when I tell Mother's
devotees, that Mother is the Master of surgery as well as allopathy. There are
two ways of remedying matters. Mother applies both remedies unlike father's
religion, Some children are better by encouragement of what little they do
whereas some have their further progress stopped. Some need praising and some
need condemnation. Some are better by love, some act well only under fear, some
better by reward, whereas some by punishment. Mother is an expert of all the
ways. The more wicked the individual, the greater the efficacy of the remedy of
fear.
Shaakta Maarga is therefore the aggressive
path, path towards the achievement of the outward through Mother's Grace, Power
to heal, to be rich, to be victorious, to be attractive, to be capturing, to be
defeating the highest Pandits, to be enslaving the audience of highest sacred
lores, etc.
Truly followed Vaama Maarga is in a way on
a higher plane than the Shaakta Maarga, inasmuch as it is supposed to have been
permitted by the Guru, after having done with the outside world and on turning
inward, and as it deals mainly with the soul and salvation, through Mother's
Grace. It is here that the principal of "consuming out propensities” is
applied. It is, however, the poisonous way, as explained in so many places.
The psychology is this:
You do a wrong act, say, you take a peg.
There are two forces at work. On one side you have harbored a weakness, and a
dullness of conscience. Next when a peg is offered, your ability to say “No” is
only twenty-five per cent of that at present. The sting of your conscience is
also one-fourth. On the other side you are placed in a condition to study the
pernicious results of drinking. You think “This is the way how people become
drunkards. It is better to die than to be a drunkard and to bring the family to
ruin, lose character, lose all name and fame and lose the soul.” The conscience
becomes hysterically alert to the degenerating consequences. Imagination may
help you with exaggeration. According as one side gains victory or the other,
you are making your way towards hell or heaven. In the usual course, you
abstain by fear and therefore there is no knowing when you succumb. In this
other case you become proof. This explains the sudden ruptures in the usual
evolutionising process. Avoidance of temptations is not full mastery over
temptations. On the other hand inviting temptations, unless it is with a
determined effort, altertness, as a deliberate practice, and under the Guru's
grace and guidance, is a huge blunder. This is the underlying philosophy, but
in practice and in the history of past, millions have made their way to hell by
resorting to this process and hardly one towards heaven. Maai Path teaches
therefore the downright dismissal of this Left or Poisonous Path.
Maai Maarga.-- The Maai-istic outlook in
the matter of evolution is extremely wide. It pervades the whole of the
Circular Path and not the ascent semi-circle. To explain what is meant,
evolution may be imagined to be the path in the form of a full circle from
North to South via East and from South to North via West. From unity in North
the soul goes to multiplicity and diversity in South, proceeds outward from
inward and from no consciousness of self and self interest to the systematic
civilized selfishness. This is the North to South course on the descending
half. Next the soul continues to revert from multiplicity to unity, 1.e., from
South again to the North, from outward to inward, from aggressiveness to
self-confinement, from spreading to winding, from expanding to concentrating,
from divergence to convergence. The usual notion about religion is the south to
north evolutionary progress. The Maai-ist needs Mother's Grace during progress
through both halves. The Maai-ist needs Mother's Grace even while going over
the portion from North to South lest he may fly off at a tangent and leave the
path entirely. It is the experience gained during the dropping from North to
South which enables the soul to have the force of being forcefully projected
upwards from South to North. For the Maai-ist therefore there is nothing.
despicable about people in the North to South half. A Maai-ist views the whole
circle and circle as a whole His main points are to see that he has Mother's
Grace and that he is speedily running and not outside the ideal ring. He is
only careful and anxious about Mother's Grace and other things he leaves to
Mother. The main and almost only question is whether he has enrolled himself
and surrendered as Mother's.
. Thus Shaakta Maarga or Vaama Maarga truly
and sincerely followed is not something anti-religious in the Maai-ist
judgment. According as the soul is at different positions over the circle and
of different temperaments and different circumstances and environments and
different faculties and different calibre and breed, the best for him would
differ.
In fact, even so-called evil is the
indirect means of evolution. There is nothing absolutely evil. If good is the
object to be achieved, evil is often simply the instrument of achievement. One
is direct, the other is indirect. Good and evil are only the different sides of
the coin. I give you a coin with toss to your view. You have simply to turn the
coin to see the queen.
Similarly in other matters, the Maai-istic
view is not partial. One half is God to morality and another half is morality to
God. The Maai-istic view accepts both halves. Similarly regarding devotion and
knowledge, Bhakti and Jnaana. Similarly regarding Achaara and Vichaara,
observances and purity of thinking. Similarly regarding world-contact and
forest solitude. Not only is none of the two absolutely superior to the other
but very often both are indispensable to the whole circle of evolution. The
only thing is that you must be able to view the whole circle and not the south
to north half alone.
The detour from the dead routine often
results in returning to the real track with much greater determination for
keeping to the track than the blind routinists. The only most paramount
requirement and point for correct ascertainment is whether we are under
Mother's Guidance and how far we have handed over our charge to Mother. These
questions can be best answered only by one-self on uncolored self-analysis as
to how far one has surrendered himself to the Mother's will, how far he is
devoted to Her and how far he has been extending Love and Services to
others. Dear readers ! After about a hundred names we shall part. You should
therefore excuse me my full brakelessness,
Develop the element of Love within
yourself. Hatred should be minimised. Loving others will create a Love for
Mother. She will teach you morality and religion, and she will guide you and
get you to the goal and she will multiply your love to others. Love it self is
joyfulness in cash. It is by itself an atom of the mount of ecstasy or
salvation. You begin your task direct by starting with loving others instead of
yourself.
To enable you to love others, your notions
about good and evil in others or in daily happenings should not be strong
fetters for you. If you have the whole circle above referred to before you, you
are tolerant enough. You must have the most sensitive balance, but on the whole
there must be love and goodness. To explain by a simile, as an examiner your
judgment must be so very keen and critical that no true examiner will be able
to alter the relative order of the merit of examinees and yet the final result
should be that all have passed. False beliefs and false standards and false
remedies must go. To secure your safety do not go on raising massive walls
around you. Shortly you will create a well, and will be choked without air and
blinded without light. To secure your safety open out underground passages,
culverts, over-bridges and under-bridges to others people's homes to enable you
to go away to other or to enable others to rush in, in times of danger. This is
the Maai-istic view.
I find bitter complaints from religious
people that they are not allowed to remain in-disturbed in their un-disturbing
humble living. Where is the fault? Their own selfishness and seclusive-ness.
When the fire of irreligiosity broke out in the street, they did not exert
themselves, they did not leave their own-self-elevating pursuit. They kept to
their own Garden of Roses while all around the country was turning to forest.
Poisonous snakes and weeds must make their way into these gardens. If you do
not share your healthy waters with others and drive them to drink drain waters,
then cholera will devastate your streets in course of time. This is the
Mai-istic view.
There is so much unknow ability and so many
unknown factors effecting the results of a particular worldly action, that
there is no better way than to leave matters to develop in obedience to
Mother's Divine Will. Ours is to have as little personal part and play as
possible and to be prepared to live most cheerfully enjoying the sportivity of
the Mother.
Why should you insist on being the best
pawn in the Mother's chess ? It is enough if we have no say or resistance of
our own, when She drags you from any one house to another. How can Mother play
if every pawn obstinately insists on being the best? Your joy should be that
due to your submission to be used as She desires, in the idea that She has been
happy.
Seeing Her happily playing, be you happy.
"Mother, art thou happy?” This is my frequent question to Mother
In Hubli I went to one of the very poor
sincere devotees of Mother. Many people had assembled there. I was introduced
to the place where Mother was installed. The scene was such as to liquefy one
with devotion.
I asked Mother “Mother, art Thou
happy?" Bro. Bgnr also broke into tears and said “Mother tel out plainly
how. I have treated Thee." What can there be? A picture cannot speak. He
burst into tears. “Mother!! If not for me say out at least for the sake of one
whose happiness has been identified with Thy happy being." Over the
installed place there was a large carpet canopy to which glass globes and
chandeliers about twenty in number were hung. All of them began to strike
against one another moving to and fro. There was no wind, no breeze. To make
sure (to show to the people) I made people strike thick sticks against the
walls of the room and against the floor from top. Absolutely no movement again
of the glass globes and the different hangings of the chandeliers.
My dear reader, with thy permission may I
add one more effusion?. When I first met my revered brother Kaushikram, he
entertained me with best fruits, Tears began to trickle from my eyes. I could
not eat. Being frequently questioned why I did not. I burst into tears with a
couplet. “Oh Mother ! tell me who is Mother ? You or I ? My heart is choked. My
eyes are wet. My breath has halted. The morsel does not pass my throat.” My
dear girl ? “Thou art sitted there."
Turn the whole angle of vision. Be happy by
seeing Mother happy. Be happy by seeing others happy. Invert your whole
mentality. Invert it wholesale. This is the. Maai-istic view.
What you do is not so important as what you
are. Be more anxious to be what you ought to be, about what you are made up of,
and about what constituents make up the formula of yourself.
No more, hard and fast stamping about good
and bad happenings. What good thrusts you finally into what evil, and what evil
leads you to what good, none can say. Live very superficially regarding all
these happenings. If you can, hand over yourself fully to Mother; if not, at
least to the extent you can.
You cannot avoid tests and ordeals. You
cannot avoid shocks and miseries. You cannot throw off your burdens. If,
however, you are attached to Mother, She will lead you through, She will turn
these shock's 'and miseries into highest spiritual faculties and blessings, and
though She will not take away the burden, She will enable you to bear your
burden cheerfully. This is the Maai-istic view.
You must be prepared to bear shocks. If you
wish to go to the other side, you have to be harassed by tigers and snakes of
forests, savages and slip-falls of mountains and whales and whirlpools of
floods. From the highest opulence to abject poverty, from world-conquest to
slave imprisonment, from highest and most reverential love by others to their
most contemptuous hatred and spitting. There is no go. There is no CHHOOMANTAR
in Maai-ism. Every brick of your mansion you have to lay yourself under Mother's
and Guru's Grace. This is the Maai-istic view.
Keep yourself ever cheerful. Be watchful
to. prevent any slip. In spite of all your care and caution, if you slip, do
not lose cheerfulness. Your slip can b: remedied but the despondency of your
soul cannot be remedied. Once you lose your own buoyancy, you will go down and
down. There is nothing that is irreparable for Mother's Refugees.
Once you enlist yourself as Mother's even
when you rebel against Her, She forgives you and She is Mother and turns even your
rebelliousness to the highest devotion to Her.
Dear reader, please excuse me if I am
tempted away. I began to love Hindu Mother at the age of twelve. Since then at
the age of twenty-two, I happened to come across. “Vedanta”, and my head had
turned. The very same of myself threw away everything about Mother into the
river adjoining my home in the rear. Her Image, Saptashati, Lalit
aasahasranaama, Her seat, everything with which I approached Her. Why should I
worship Mother ? “Deities are mere Pigmies before Brahma and I am Brahma. I
myself am God." However, in spite of all my highest efforts, and best
Vedantists company I could hardly reach the end of a fortnight without Mother.
I began to repent, weep, rub my face against floors and dash my head against walls.
I determined to commit suicide, if Mother did not forgive me and reaccept me.
Just when after some natural hesitations before losing life I finally rushed
into the river, I was caught in the embrace of.............. On returning home, I
found all the things that I had thrown away into the same river, in respective
places. Since then I have been firmly established in my faith regarding
existence of God, superiority of devotion to mere intellectual parrot-like
knowledge and my love to Mother. Harder and harder tests will follow, but I
hope by Mother's Grace I am now made an immovable rock against all atheism and
rebelliousness against denying existence or allegiance of Mother.
Hindu Mother revealed Herself as Universal
Mother to me in 1932 after a long semi-lunacy and faint-hearted illness as a
result of a shock at the idea of my ungratefulness to Her, who in response to
my prayer gave seven days' extension of life to a dying sister proclaimed as
sure to die within an hour by three eminent Doctors I was a staunch orthodox
with highest pride for Vedas. Hinduism, Hindu philosophy. Hindu culture, etc,
After the semi-lunacy and illness as a result of the idea of my ungratefulness
being unbearable, I resumed religious duties as an entirely changed man. My Mother
who was Hindu became Universal. All religions became my religions, being of my
Mother's making. I became a Maai-ist. No longer one who has the limited view of
the Full Moon from one of the window-slits of one of the several mansions on
the fringe of a spaceous limitless lawn, under fear and jealousy of the inmates
of other mansions, and only when and in the manner the mansion proprietors
would permit.
But one who knows none and nothing but the
Full Moon. Mother and surrenders to Her, prostrating on the limitless lawn.
I became a poor poll to whom an iron cage
was in no way different from a brass cage, (a high living status or a low one),
nor are fresh fruit different from a stale and rotten one (sinlessness or
sinfulness), nor the cage wash-cleanliness different from the
cage-negligence-dirtiness (mind-purity by religious observances or
mind-impurity).
One thing alone, to one and all that comes.
One prattling alone, with sobs and tears.
Go, tell my Mother I am imprisoned. You are
free. Come come. Sit day and night in front of me. Not in my cage but on a
yonder tree. Let me once, be it even once, Mother! see Thee.
You cannot imagine the extent of
forgiveness of Mother. No ideal can approach the conception of Mother. Mother
that will turn rebels into humblest devotees. Mother that will eat the humblest
pie and pocket all insolence and insult by her wicked sons. When other ideals
reach that highest height, it is the temporary transformation of the original
ideal to Mother's ideal just as some fathers, some friends or some neighbors or
some superiors can during some temporary moments act the part of a mother.
Resign yourself to Mother. Emaciate your
individuality. Let your joy be in the idea that you help Mother to sport, by
submissively playing well the part that She assigns to you. Live in the world
very superficially without very strong fettering notions of good and bad. Love
all, serve all, devote yourself to Mother. Keep yourself ever cheerful with the
spirit of unconditional self-surrender to Mother's Divine Will. This is the
long and short of Maai-Maarga.
(913) Bali Priyaa बलिप्रिया . --Delighting in the
mighty or beloved of the mighty. 677
The meaning is to be reversed. Those that
love Mother or those to whom She is beloved become mighty. There are several
shlokas of the purport that Shiva by His intrinsic worth was an ordinary
principal deity but was able to rise above all and do mightiest works such as
swallowing the poison or bringing Mother in the battle-field after the victory
to quietude from the highest intensity of slaughtering wrathfulness, because He
has Shakti as his beloved. The foolish notion about human love should be
entirely banished while trying to understand such names and shlokas. One who is
prepared to make any sacrifice for the sake of another is a lover, and that other
for whose sake one is ready to make sacrifice is the beloved.
Mighty means able to conquer the six
enemies and to overcome nescience.
“ Bali” also means accessories of
ceremonial worship. Human and animal sacrifices are defended under this name,
stating that She is fond of animal and human sacrifices.
On this point my opinion is that the
understanding, viz., that She is fond of these sacrifices is entirely
unfounded. One meaning is that what is to be sacrificed is not an animal, but
the animalism and brutality of the sacrificer. He who sacrifices not only his
animalism but his own self is the performer of the human sacrifice Nara-Bali.
The other side should, however, be also
looked to. The sacrifice of human beings is out of question in this civilized
age. The question is whether condemnation of animal sacrifice and hatred
towards people who through blind faith make the sacrifice and towards the
practice is justifiable.
There are two issues. One is cruelty to
animals and the other misunderstanding in the name of religion If you are out
for stopping animal sacrifice on the first ground, your work must concentrate
around the slaughter houses and butchery streets. If in a city, thousands of
animals are being massacred which you take no notice of, but you persecute a
man who rightly or wrongly with superstition or an understanding based on some
mystic experience, sacrifices one animal for the worship, I think there is
absolutely no justice for the persecution or violence to break the worship and
prohibit the sacrifice.
On the other hand, if you are out for
removing the misunderstanding, that has not to be done by violence. That can be
and should be undertaken by one who is a religious soul and not a political or
a social creature following his own mere opinion about the cruelty involved or
his own conception or a fancy about what a good religious practice should be.
And Tom Dick or Harry can have that street opinion. Buddha stopped animal
sacrifice but by offering himself to be sacrificed instead of an animal.
The other mystic and invisible side is not
known to the mere opinionist and beyond spreading his gospel of non-violence
from home to home, he is not justified in using violence or persecuting the
sacrificer of an animal sacrifice or the sacrifice practice. Ahinsaa is not
abstaining from mere physical hurt. Such a definition is merely dust-throwing
under the garb of religiosity.
Considering the case of the people who want
to associate every activity and every action of theirs with the worship and
remembrance of God, you are not entitled to say on one hand that only
vegetarians have a right and an accessibility to God or on the other hand that
they can associate all their actions with the idea of dedication, remembrance
and worship of God, but that they must
stand prohibited in one circumstance, viz.,
when they make non-vegetarian food a part of their religious festival. The
misunderstanding, viz., that God is pleased by animal sacrifice must be
entirely uprooted, but I see no justification for the persecution of the
sacrifices or violence in breaking such a practice. It is not expected and not
possible that the whole world should be Brahmanic or Jainic. Victory be to you,
if you turn the word vegetarian if you think it is, but your running away from
where you fear kicks and persecuting the poor and honest (though ignorant of
facts and superstitious practitioners) has no meaning and justification.
The mystic and invisible side is that there
are some higher powers daivic or demoniac which do get pleased with animal
sacrifices and do help their worshippers below, in all ways possible with them.
It should not also be forgotten that the dish which is most terrible to the
Brahmans is however the most delicious dish to the non-Brahman. And why should
the non-Brahman abstain from dedicating his most delicious dish, simply because
a Brahman finds it terrible? The only point is that it should be very clearly
borne in mind that the deity worshipped is not "Mother” in those cases.
Still another point, what is preferable ?
Making a nation of non-vegetarian brutish-build, presuming that non-vegetarian
food makes the eater brutish, or to make people determined not to take
non-vegetarian food except as remnants of worship and to permit a few days in a
year?
As stated in so many places it is this
principle of the lesser evil that is involved in all these practices. If you
are incapable of living on vegetarian food, and if you are prepared to honestly observe that you
shall not take the non-vegetarian food except as God's dedicated remnant, there
is nothing wrong in the provision of the animal sacrifice being made for the
particular class of people, Similarly, if you belong to a nation of sexual
immorality, there is nothing wrong in binding you down all over the year, granting
you certain days as of Holi or of Poornimas as in the case of Ghata Kanchuki
Sampradaay.
The main questions are two. What are you? a
nation of brutal palate and immorality ? or of the purest Sattvik food and
chaste matrimonial life? If you are the latter, Mother bless you. You are the
cream of humanity. If former, hypocrisy and falsehood and masking would not
help you. There will be no end to your downfall. Let it be regulated and
gradually minimised.
The other question is whether the followers
of the Vaama Maarga are faithful to their terms of agreement of being bound
over all the year round except on days of permission.
People's statements, statistic, and daily
observations and experiences may enable one to decide the first question, but
there is absolutely nothing of hopefulness and trustworthiness in the matter of the
second question. . It has been the very sad experience of the past that
the human tendency has always been
degenerative and towards downfall.
It is, only therefore, why with the introduction
and the f ollowing of the Vaama Maarga, the only conclusive result bound to
accrue is to turn the already bad world to the most shameless, cruel, brutish
and immoral world.
(914) Braahmani ब्राह्मणी - श्रीललिता सहस्रनाम स्तोत्र नाम क्रमांक 674
To avoid the last lingering notion that
Mother may be in any way connected or pleased with any of the above practices,
Mother is immediately described here as Brahmanic. She is Brahman-like, fully
satt vik. Braahmani means full of divine wisdom and crowned with the white
flower of Satt vikness, of chastity, purity, charity, pity, etc.
Brahmanism means restraint, governance,
austerity, purity, forgiveness, uprightness, knowledge, wisdom, faith and
devotion. The discipline of the outer and inner senses. The denial or
forbearing to indulge in one's own appetites and imposing restrictions on the
self, the preservation of the composure of the mind against provocation offered
by others. The correct outward expression to others of what is actually going
on in the mind, the clear understanding of life and living and the various
forces with their influences, workings and complications. The implicit belief
and trust in Mother and in Karmik Law and other eternal truths, etc.
Brahmanism is leading the purest and
simplest religious life, including mainly learning and teaching of divine
wisdom and devotion. The Maai-ist should not commit the universal blunder of
putting the cart before the horse. Do not presume the existence of the above
said qualities in the man who is called a Braahman, but whenever you see the
above-said precious qualities, say he is a Braahman or that this is Brahmanic.
In the absence of knowledge about the
presence or absence of the above qualities, there is nothing wrong in making a
temporary presumption that Braahmans would beget Braahmans, following the most
natural law in the vegetable and animal kingdom.
(915) Guru Priyaa गुरु प्रिया. ललिता सहस्रनामस्तोत्र नाम क्रमांक 722
And Mother's greatest joy lies in the
senior brother's holding the hand of the junior brother and leading him into
light, to peacefulness from tempestuousness.
I am writing these lines on Saturday the
4th of June 1938 at 4 p.m. Friday worship was celebrated last midnight.
I was explaining this very name to devotees
stressing my usual faddish point of suspending the selfish (though spiritual)
seclusive practices and coming forward to spread Mother's gospel of love and
service. Amongst others were people, most of whom had miraculous experiences of
Mother's Grace. One had contracted debts and was on the point of being dragged
into the court. On appeal to his rich father he had disowned him. The father
had just seen that folly of himself and by Mother's Grace had sent his other
son who paid off the creditors. He was gratefully repeating "Jaai
Maai". One more whose brother had been handcuffed, because some one had
plundered away a large sum in his charge. None would stand for his trial.
Another brother of his was suddenly transferred from west to south. He stood
bail and wonderfully enough some unknown philanthropic man came forward to loan
the sum stolen and to plead for him. That other devotee was repeating
"Jaai Maai". If I went on writing details of each experience, it will
require a seperate volume. Again it is no use describing these experiences,
because unless a man has these experiences he scoffs, and argues most foolishly
and obstinately. Once he gets the experience he falls in the line, but till
then he is ever ready to hit stones.
The cry of the day, the need of the hour is
not the reduction of the number of births or lives between you and your
salvation, but spreading the gospel of love and service amongst fellow men of
the whole of humanity without distinction of caste, creed and colour. Help
others and when they become lamb-like under gratitude, teach them there is
Mother above you, that She helps you provided you help others and that She will
love you if you love others.
After the worship was finished by the
nine-devotee circle I asked “Mother, tell me am I not right? Is this not what
would please Thee most?” It was an extremely great fortune to see the sight how
from the Mother's picture flowers and garlands which were there for over two
hours began to slip and very gracefully and charmingly to fall. Flowers fell
most gracefully, not abruptly falling, but from a height by stoppages, and
finally into the lap of one of the devotees. And garlands !! Three of them
pressed for nearly one-third of their circumference between the wall and the
top edge of the picture. How gradually the grip between the wall and the
picture and the winding round the nails was loosened and unwound to the most
amazed of all !! First garland, second, third. There were two garlands which.
She remains ever decorated with. Those two remaining quite unshaken and
unmoved.
Reader ! I do not mind being given any
name. Some one must record such experiences as well, for one generation or
another or for one reader or another. Please do not forget for whom the book is
written.
(916) Mitraroopini मित्ररूपिणी -The friend. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 565
She that is worshipped on the basis of the relationship. The word Mitra मित्र is indicative of friendliness or well-wishing. This relationship of well-wishing can be in so many relationships as of father and son, master and servant, guru and disciple, love and beloved, mother and son, creator and created, player and plaything, etc. All these relationships are included in this general name.
Mitra मित्र also means Sun besides friend and this name has also the reference to the Sun's worship through Sandhyaa संध्या by Brahmans ब्राह्मण.
(917) Mantrini-nyasta-raajya-dhoo मन्त्रिणीन्यस्तराज्यधूः - Who has entrusted Her kingdom to Mantrini or practitioner of Mantras.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 786
There is a further reference of Mother as worshipable through Mantras.
She who has entrusted Her Kingdom to Mantrini , goddess in charge of mantras. Mantrini may also be taken to mean those that worship Mother by Mantras. A mantra is a word formula which by its repetition creates a powerful protective force, which results in bringing about some manifestation or ripening out subtle elements to grosser, visible and experience-able conditions. The very desire and thought of obtaining a Mantra from the Guru is the dawning of Mother's Grace. How mere repetition brings the desired success is a secret to ordinary people, but there is the psychological and phonetic working behind it, in addition to the establishment of the link between the deity and the devotee. It is the exhibition of the general limitedness of human beings that they can not see more than one cause behind any working.
(918) Dakshinaa-murti-roopini दक्षिणामूर्तिरूपिणी - In the form of Dakshinaa-murti. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 725
Dakshinaamurti दक्षिणामूर्ति is the name given to Shiva to commemorate the most wonderful teaching He gave to Brahmaaब्रहमा, Naaraayan नारायण, Sanak सनक, Sanaatan सनातन and others while sitting with face southward. It is the most well-known Stotra स्तोत्र. The marvelousness about it was that the divine knowledge was given without a single word in the most thorough manner which dispelled all doubts about the most knotty problems of universe, soul and God and where the disciples(Shishyaasशिष्य) were the oldest universally worshipped wisest beings and the Master(Guru) was an extremely handsome young being.
This name suggests the idea that this knowledge was so wonderfully given because it was Mother who did the work in the form of Shiva शिव as Dakshinaa-Murti दक्षिणामूर्ति.
This is a unique case where the supremely divine knowledge was given not through the tongue, not through touch, not through glance exchange, not through presence, but through of Mother. I say "not through presence," because Mother was not present as Mother. This is an instance of the highest type of Mother's Grace. Grace suggests the idea of its not depending on the worthiness of the person whom the Grace is showered but resulting from the greatness of the Gracious.
(919) Tristhaa त्रिस्था - Residing in different trinities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 874
There are so many trinities and She is the Master of all of them, the three worlds, three lights, Sun, Moon and Fire, three times, three states of consciousness, three bodies etc.
Now we are, after different forms, coming up nearer the Mother by this Word.
(920) Trayi त्रयी- Triply Revealed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 872
Revealed in three powers of desire, knowledge and action, in the three functions of creation, nourishment and destruction. Revealed in A, I and M representing Brahmaaब्रह्मा, Vishnu विष्णु and Mahesh महेश respectively.
Revealed as MAAI, by a slight monotony-breaking permutation ( on 2-9- 1932 ).
(921) Saagaramekhalaa सागरमेखला -Girdled by ocean. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 694
(922) Merunilayaa मेरूनिलया - Residing in Meru.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 775
Shree-Chakra has three aspects or planes, viz., Bhumiभुमी, Kailaasa कैलास and Meru मेरु prastaaraas. Where Mother is identified with the eight deities, viz., Vashini वशिनी, Kaameshvari कामेश्वरी, Modini मोदिनी and others. Mother is in the Bhuprastaara भुप्रस्तार. When She is identified with all the alphabetic letters, She is in Kailaas-prastaara कैलास प्रस्तार and when She is identified with the sixteen Nityaas, She is stated to be residing in Meru मेरु.
