Tuesday, May 6, 2014

Names 71 to 80

(71) Mantrinyambaa-virachita-vishanga-vadha-toshitaa 
मन्त्रिण्यम्बाविरचितविषंगवधतोषिता She is delighted at the destruction of Vishanga made by mother Mantrini.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 75
Vishanga and Vishukra are the two brothers of Bhanda. Vishanga is a perversion of life-conduct, poisoned judgment and craving for worldly objects. Vishukra is wasteful thinking and action. The perversion is removed by correct thinking and wasteful-ness by right action.

(72) Vishukra-praana-harana-vaaraahi-virya-nanditaa 
विशुक्रप्राणहरणवाराहीवीर्यनन्दिता - Rejoicing in he strength of Vaaraahi the sucker of the life of Vishukra. Vaaraahi  वाराही is Danda Naatha दण्डनाथ or Dandini दण्डिनी.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 76

(73) Kaameshvara-mukhaaloka-kalpita-shri-ganeshvaraa
कामेशवरमुखालोककल्पितश्रीगणेश्वरा - Shri Ganeshvara was formed by Her glances at Kaameshvara.ललितासहस्रनामस्तोत्र,नामक्रमांक77
Just as Kaamesha and Kaameshvaraa are different, so are Ganesh and Ganeshvara different. Ganesh is determination and discrimination and Ganeshvara is destroyer of doubt.
If, after that wasteful action is eliminated and an evil company is shunned by judicious action and right thinking, the devotee has mastered his desires, i.e., has become Kaameshvar, Mother smiles at him with approbation for his struggles and success. What arises from this smile is the destruction of all doubts ( the destroyer being Ganeshvara) about Mother's existence, Her readiness to help Her devotees, the final law of action and reaction and the conviction that each experience takes him along way Mother-ward.

(74) Mahaa-ganesha-nirbhinna-vighnayantrapraharshitaa
महागणेशनिर्भिन्नविघ्नयन्त्रप्रहर्षिता - She is delighted at the great Ganesha's breaking the obstacle formed of the magic figure.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 78
Impurities, wasteful action and evil company being eliminated, if one devotes oneself to Mother, Mother showers the Grace of the destruction of all doubts. The magic figure which means insoluble problems as the creation of the universe, life after death, re-incarnation.etc. cease to frighten or confuse the devotee and to form barriers, in relation with or progress towards Mother.
The magic figure which forms the main obstacle is the delusion and limitedness, which confines the soul to a certain restricted field of thought, imagination, emotion and action, etc. Beyond this little square like the four sides of a well in which the frog lives, he cannot peep. Everything else that surpasses those limits is not believed as existing or even possible. It is this magic square which is responsible for so much misunderstanding,alienship, hatred, differences, atheism, quarrelling and all the evils. That pitiable little worldworm finds his heaven and salvation in that little magic square. This square and infatuation of the square is broken by (1)  destruction of doubt about Mother's existence (2) the conviction about the infallibility of Karma Law (3) the conviction that there is a method and a remedy (4) practice with faith, viz., that he is capable of achieving final success through that remedy.

(75) Bhandaasurendra-nirmukta-shastra-pratyastra-varshini
भण्डासुरेन्द्रनिर्मुक्तशस्त्रप्रत्यस्त्रवर्षिणी - She is showering missiles in response to the weapons thrown by Bhandaasura. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 79
After this stage is reached,viz., that doubts have disappeared and the aberration about the said great truths has ceased, the lower mind makes very strong efforts to throw the man overboard. these are the missiles of Bhandaasura, and these missiles mean the last temptations. But when the devotee is thus tried, being pushed into the eternal abyss of delusion by Bhandaasura, Mother is equally alert and She is showering Her Grace in so many ways and of so many varied efficiencies and through so many sources. 

(76) Karaanguli-nakhotpanna-naaraayana-dashaakritih
करांगुलिनखोत्पन्ननारायणदशाकृतिः  From the nails of Her ten Lotus Feet and fingers the ten qualities of Naaraayana-ship ( supreme Godhood of a single universe ) spring.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 80
The Grace is showered from the nails, i.e., on the meditation of and on prostration to Her Lotus Feet, as a result of which there arises the fully perfected condition. In the usual proverb from " Nara to Naaraayan "[ नर से नारायण ], (from manhood to godhood), the meaning Naaraayan as "perfect", is clear. Also, Dashaa दशा means condition and Kriti कृति means to act. From Her Nails proceeds Her act of raising the devotee to the "perfect" condition. And there should be absolutely no doubtfulness or wonderfulness about it because the ten incarnations of Vishnu have sprung from Mother's fingernails. It is stated that the ten Avataars दशावतार (incarnations) having sprung from Her finger ends, and having done their godly miraculous work, stood before her with folded hands, for any further orders, to be carried out.
And this perfection takes place, through the instrumentality of higher and higher, and still higher energies following one after another from the rays, causing greater and greater evolution. this is shown by the avataars themselves of Vishnu, the protecting deity of the Trinity. These are the fish, the tortoise, the boar, the man-lionनृसिंह, the dwarf वामन, the primitive axe carrying Parashuram, Rama, Balaram, Krishna and Kalki, which generally represents the higher and higher forms of evolution of life inhabiting our Earth. From the meditation of the Lotus Feet, the devotee begins to know Mother as the origin of the different wonderful energies which have maintained the equilibrium of the universe. He further gets control over the five states of a jiva or a soul, viz., the wakeful जागृति, dreaming स्वप्न, sleepingसुषुप्ति, ecstatic  तुर्या and ultra-ecstatic परा and also over the powers of creationउत्पत्ति, preservationस्थिति and destructionलय, disappearance and re-appearance which fully belong to Mother, and within certain limitations are gifted to the souls as well, in their small little-soul-creations.

(77) Mahaa-paashupata-astra-agni-nirdagdha-asura-sainikaa
महापाशुपतास्त्राग्निनिर्दग्धासुरसैनिका - She burnt up the army with the fire of the astra (weapon ) called Mahaapaashupata(महापाशुपत). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 81
After that the grace has been fruitful to this extent She burns away the army, which means the long lingering undetectable Vaasanaas the fundamental rootlets of different desires.
Please differentiate "vanquishing" and "burning" as the latter means total annihilation and not mere control. The army of Daityaas ( demons)means mental modifications due to ignorance. The fire of Mahaapaashupataastra महापाशुपतास्त्र means the burning power created as a result of the belief and practice of the non-duality arising from and increasing with devotion.
(78) Kaameshvaraatra-agni-nirdagdha-sa-Bhandaasura-shunyakaa
कामेश्वरास्त्रनिर्दग्धसभण्डासुरशून्यका - Bhandaasura with his army was burnt up by the (Love) fire of the (weapon of) Kaameshvara. 
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 82
It is after so many efforts that the superior devotee becomes finally able to kill Bhandaasura by the Fire of Love which he bears to Mother. The subtle point to be noted here is that, although Mother has helped the devotee all throughout, the demon is finally killed by the Kaameshvar. This means that the liberation work of oneself is to be done by oneself alone.

(79) Brahmopendra-Mahendraadideva-samstuta-vaibhavaa 
ब्रह्मोपेन्द्रमहेन्द्रादिदेवसंस्तुतवैभवा - Her supreme power is praised by Brahmaa, Vishnu, Mahendra and others ( deities). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 83
Her wonderful royal sportivity is praised by all the three big deities for these reasons. Firstly, She Herself gradually brings about the evolution and salvation of Her devotee, secondly, She takes no credit to Herself and shows to the world that the success is achieved by Her devotee himself as the Asura (demon) was finally burnt by the devotee and not Herself and thirdly, She Herself again would restore Bhanda to life as will be seen from the next name.

(80) Hara-netraagni-sandagdha-kaama-sanjivana-aushadhih 
हरनेत्राग्निसंदग्धकामसंजीवनौषधिः - She was the life-giving medicine to Manmatha मन्मथ (God of Love)who was burnt up from the fire from the eye of Shiva.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 84
The question may arise. Is this evil a powerful enemy of Mother? No, even the evil is of Her own making and indispensable to supply the material to Her devotee for practising and experiencing the needful to realise Mother, and therefore, She sees that evil does remain in the world and is not entirely extinguished. Good and evil
both belong to Mother and are of Her making. One is needed for the other. She sees that none is powerful enough to wipe out the existence of the other.
Under  Mai conception, in reality, there is nothing like absolute good or absolute evil. Good and evil are simply relative terms. One helps the soul directly, the other indirectly. If one is achievable , the other is the indirect means of achieving. Evil is seemingly dirty manure to which the sweetest fruit of "good" often owes its existence. In Mother's Lodge philosophy, there is no hatred for evil and no possibility of destroying evil, once for all and ever. By sublimation, the worst vices may be transmuted to be the best virtues.  What is required is the Energy and the success on sublimation, both of which depend on Mother's and guru's Grace alone.
In another view, there is nothing bad. Everything is good, though of different grades. Where the judge enters, there the barrier line is formed; and what is below the bar receives a relative name of "evil".
The good and bad are, therefore, mere making of its maker.
The Mai-ist outlook is different from that of an average follower of any individual religion.  This goal is not to do something secretly for himself to save himself from miseries in his seclusion. The Mai-istic fabric is raised on " being oneself and harmless and useful member of a large family of the Mother ".
The true foundations of Mai creed are different in their very initial forms. Thus the Mai-ist has the greater disposition towards what may be called " Sahajaavasthaa " सहजावस्था, Causal State. as-it-may-please-Mother living". The evil should not be permitted to harass the good, and the good shall not be permitted to humiliate evil beyond certain limits. No downright denouncing of evil, no sky-reaching resounding of good. Be extremely alert, understand the working and act best to achieve your goal. If you can not withstand the temptation after having done your best, do not deprecate yourself, do not despond. Suffer cheerfully, be wiser through your folly; if a thorn has pricked you, well run to Mother. She will slap you but will remove the thorn. There is no great superiority of the thorn unpricked or inferiority of the thorn-pricked. Gradually and cheerfully go towards the goal with faith in Mother's protection and Guru's guidance.

  Thus names from 1 to 60 which fall under the category of  " Shree Maataa " (श्रीमाता) are of pure description and from 61 to 80 which describe how She helps Her devotees to achieve victory, have been shown as falling under the heading of "Shree Mahaaraajni " (श्रीमहाराज्ञी).
Jay Mai Jay Markand Mai Mother Bless All.

Friday, May 2, 2014

Names 61 to 70

Next is the description of Mother which would fall under " The All-conquering Mother ." " Shree Mahaa Raajni."(श्रीमहाराज्ञी) She is the best fighter, i.e., the eradicator of whatever is inimical to the devotees in the inner as well as the outer world. This Group C describes Mother as a valorous fighting Mother in battle-field.
The names so beautifully described here-below can be allegorically best explained. 
(61) Bhandaasura-vadhodyukta-shakti-senaa-samanvitaa  
भण्डासुरवधोद्युक्तशक्तिसेनासमन्विता - She is endowed with an army of Shaktis (powers) for the sake of slaying the sinful-suggesting and life-sucking in-dweller.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक  65 
There is a belief in many religions that there is a Satan or a devil, who drives away one towards sinfulness. Here the idea is that there is an in-dweller within every being, something like the personification of the lower mind, who is an unavoidable being, being co-existent with the embodied and imprisoned soul, afflicted with ignorance, impermanency, limitedness, pain, sorrow, fear, etc.
The best way of breaking this Indweller's power is prostration to Mother's Lotus Feet, as by falling flat before Mother's Lotus Feet, the in-dweller is within our grip, being pressed between the ground and our heavy body. He can be emaciated and annihilated in course of time by the all-evil-consuming rays rushing from the Lotus Feet, the fingers and the nails which while coursing through our head and heart up to the toe and returning to Mother's Feet, take away a large portion of our worldly attachment and consciousness.
Asura असुर is made of Asu असु, meaning life and ra meaning to take away. Asura असुर, therefore, means he who takes away life. Mythologically Bhandaasura was a demon born from the ashes of the God of love after he was burnt by Shiva. Philosophically the outlook about good and evil should be widened on knowing that evil is the only offspring of love itself, but when misplaced."Bhanda" भण्ड means beautiful to look and hellish to deal with, wrathful and shameless, apologising and repeating the same sins and harassments again & again."Bhandaasura"  
भण्डासुर may also mean a fettered soul and to destroy him means to transmute a bound soul to be a free soul.
As there are many further descriptive names, it is better to go side by side, with different meanings comprising concrete and abstract conceptions, and literal and philosophical interpretations. The reader of the book like this is expected to do much of the gap-filling, sorting and similar work, himself. There must be an ample field for him to exercise his own faculties, to serve himself and Mother. 
The Mother's army consists of Ganesha and Bhairava and Shaktis. Ganesha means determination after discriminationand Bhairava means strong and perseverant, whole-hearted, nothing-sparring effort. Shaktis means powers which are best gained and awakened by Mother's meditation, as Meditation has creative power.
(62) Sampatkari-samaarudha-sindhura-vraja-sevitaa 
संपत्करीसमारूढसिंधूरव्रजसेविता - Attended by herds of elephants conducted by Sampatkari.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 66
To these elements of discrimination, determination, and efforts, is added the cheerfulness which is the fulness of the joyous state of mind, with patience.
Elephants are known for wisdom and their quite and cheerful disposition. In one word they are of Saatvik, i.e., equipoised and discriminative nature. Elephant-goad is previously stated to represent control or knowledge. So Sampatkari is the knowledge-energy of the three energies.
(63) Ashvaarudha-adhishtita-ashva-koti-koti-bhiraavritaa
 अश्वारूढाधिष्ठिताश्वकोटिकोटिभिरावृता -Surrounded by many crores of horses conducted by Ashvaarudha.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 67
The power of Ashvaarudha sprang from the noose of Lalitaa and ran in front of Mother with a great speed, riding a horse called Aparaajitaa अपराजिता ( The invincible ), and crores of swift horses followed Her. The senses are called horses. Arudhaa अरूढा means rider ( of horses), the controller of the senses, i.e., mind.
What is meant by Ashvaarudha riding, followed by crores of horses, is that She directs and drives endless sense-impressions in millions of minds simultaneously? Thus Ashvaarudhaa is full of Raajasik,राजसिक i.e., active nature. The noose represents desire, and Ashvaarudhaa may be taken to mean energy of desire.
Viewing Mother as in battlefield She has in Her army:- first, elephants with Sampatkari संपतकरी then horses with Ashvaarudhaa अश्वारूढा, next Dandini दण्डिनी, then Mantrini मन्त्रिणी and then She Herself. Dandini दण्डिनी, Mantrini मन्त्रिणी and Herself are seated each in a chariot.
Dandini rides forth with a rod in her hand and is a power of action. She proclaims the advent of Mother striking fear and establishes the consciousness about the final supremacy of the powers of Mother that follows. Mantrini who next follows is the intimate minister of Mother for discussion, decision and propagation of the simplest welfare remedy of repeating Her names with sacred Mantras Praise Hymns, etc.
Viewed from the point of view of the inner life, while conquering the inner foes, it becomes apparent that the first thing is that the knowledge of our imperfection & bondage.(Sampatkari). The second thing is the strong desire to do everything to be, be liberated. (Ashvaarudhaa).The third thing is breaking all obstructions with the rod. Say, by making Chitta-shuddhi or attaining purity of mind by a hard struggle, by penance, by becoming enemy of oneself, and by undergoing rigid observances, etc.(Dandini). The fourth thing is Grace which is the result of Mantra repetition, devotion, praising Mother, etc. (Mantrini). The fifth and last thing is the acceptance by mother Herself, on perfecting what still remains as imperfection.
To understand and appreciate Mother's names one great truth should be constantly borne in mind,viz.,the underlying idea of the intense spirit during the repetition of all descriptions is that Mother makes Her devotee to be what She is described as and that Her devotee becomes Mother  like by either Her special making or by natural psychic law of " We become what we meditate upon," or by the combination of both Grace and unifying meditation.
Thus when we describe Mother as victorious over worst enemies, apparently, there is no propriety of saying so when Mother is all in all, but the spirit behind the idea of repeating the name, and of praising Her with these words is that the devotee becomes victorious over his worst enemies."
I have changed the order of the next three names to suit my interpretation.  
(64) Kirichakrarathaarudha-dandanaathaa-puraskritaa 
किरिचक्ररथारूढदण्डनाथापुरस्कृता - She is preceded by Danadanaatha, who rides Her chariot Kirichakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 70
Kiri means boar. The chariot is drawn by boars. Kirichakra-mounting is riding rough-shod.
Taking the case of a very mediocre devotee, to start with, Dandanaatha दण्डनाथ same as Dandini दण्डिनी helps him by giving him the strength to override rough conditions and sometimes also by saving him from consequences of others riding rough-shod over him. Next, Mantrini मन्त्रिणी saves him from the evils of worldliness and of temporary happy living, by constantly reminding him of the Mother's Lotus Feet, and of the supreme truth, that whatever good has fallen to his lot is due to Her Grace
(65) Geyachakra-rathaarudha-mantrini-pari-sevitaa 
गेयचक्ररथारूमन्त्रिणीपरिसेविता - She is attended by Mantrini who rides the chariot Geyachakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 69
By Geya the simplest meaning may be taken to be "praiseworthy". Geya means worthy of singing or carrying singing as in modern radio-furnished motors. Geya chariot may be taken to be chariot " connected with praise," i.e., sympathetic with the pedestrians on the spiritual path of praising, singing psalms, etc., i.e., devotion to Mother.
(66) Chakraraaja-rathaarudha-sarvaayudha-parishkritaa 
 चक्रराजरथारूढसर्वायुधपरिष्कृता -  Seated in the chariot named Chakraraaja, She is armed with all the weapons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 68
The king of chariots, Chakraraaja, belongs to the great Queen Mother and it carries Ananda flag, the flag of Bliss.
It should be noted Mother alone has weapons and she has all weapons. The other two can help, but not finally and fully.
"She has all weapons." This means that however wicked or weak you may be, that can be set right in no time by Mother's Grace. Bliss which represents the flag is secured for them that are under Her banner.
For a very mediocre devotee who prays for immediate relief or gain, Chakra means all different vicissitudes of life, the various ups and downs. She is the Raaj राज (Master) of them. The Disposer of them. She is always ready for the earliest flight to the devotee being Rathaarudha i.e., mounted in a chariot, with all weapons,i.e., remedies to secure relief to the devotee against all kinds of enemies or obstructions, as of personal imperfections or worldly uncongenialities, etc.
(67) Jwaalaamaali-nikaakshiptaa-vahni-praakaara-madhyagaa ज्वालामालिनिकाक्षिप्तवह्निप्राकारमध्यगा - She is in the centre of the blaze of fire throwing out sparks. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 71
All this seeming protection from outside against enemies and the army paraphernalia is more for dignity. The real thing is that whatever appears as a spheroidal fire-blazing protective stronghold enveloping Herself, radiates from Herself.
There is a reference that while Mother was fighting accompanied by the army of Her Shaktis against the demon, the demon said, " Why do you get proud of defeating me? It is the power of thy shaktis and not Thyself ". The Mother answered him saying " These are only my splendours and my own aspects. There is none except myself ", and on Her replying so, all the Shaktis entered Her.
This name can also be taken to mean " She that most miraculously creates sparks of devotion in the midst of blazes of fire of calamities, in the case of the devotees."
(68) Bhanda-sainya-vadhodyuktaa-shakti-vikrama-harshitaa 
भण्डसैन्यवधोद्युक्तशक्तिविक्रमहर्षिता She is delighted at the activity of the Shaktis that are prepared to destroy the army of Bhanda. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 72
Bhanda, the fettered soul, has his army of the ideas of duality, ignorance, evil, illegitimate, immoral, and unrighteous desires, vices, etc. 
Mother is delighted at the gradual betterment of Her devotees in their plane of worldly ideas, aims, intentions, and actions. When a man enjoys even but a small portion of true  Bliss, the veil of ignorance is destroyed and the machinery of increasing causes and effects by mutual action and reaction is set to work speedily.
" When a person does not recognise Mother and Mother's Grace, he gets bewildered by his own  energies and is involved in full worldwormness."
When a person does not recognise the existence of his own powers, some energies take advantage of his weakness.
The latent energies within have two aspects viz. subjective ( Pashubhumikaaa पशुभूमिका ) and objective ( Patibhumikaa पतिभूमिका  ), i.e. leading to brutality or sovereignty. Just as there are red and white corpuscles of opposite nature in a human body, so are there a lower and higher mind as well. There is a constant struggle for superiority and victory between these two minds and their energies. The degenerating energies can be killed out by ameliorating energies only. Once developed, the germ of knowledge or devotion or wisdom or self-control continues to increase. All material things perish by too great use, but these faculties, powers and tendencies, once they take root in the heart, continue to grow.
(69) Nityaa-paraakramaa-topa-nirikshana-samutsukaa
नित्यपराक्रमाटोपनिरीक्षणसमुत्सुका - She rejoices at beholding the rising valour of the Nityaas.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 73
Nityaa means those powers who constantly reside near Her.
Nityaas are similarly the eternal ameliorating energies of the soul. Nityaas are similarly the presiding powers over each of the fifteen days in the bright and black fortnights. And if the latter is gracious, every day that passes makes the Mother's devotee better and better in some field or other and makes him evolve and progress most speedily.
(70) Bhanda-putra-vadhodyukta-baalaa-vikrama-nanditaa
भण्डपुत्रवधोद्युक्तबालाविक्रमनन्दिता - She rejoices in the valour of Baalaa, (who is) ready to slay the sons of Bhanda.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 74
Baalaa means innocence, selflessness purity, etc. as an aspect of Mother, of a nine years young girl who destroys small impurities and evil tendencies of the daily routine life, such as little falsehoods, little cheatings, little selfishness, little pleasure, little indulgence and other little things , so often unnoticed and not minded. Mother begins the progress of her devotees by making him practise great cautiousness in a matter of smallest things, the so-called trivialities.

Monday, April 28, 2014

Names 51 to 60

After describing the important seat of Mother, as in sacrifices and the hearts of devotees, with a view to impressing the idea that Mother is everywhere the prominent places of Her residence are mentioned. Here She is described, as from a distance and as talked in the third person. In Group A, although described in the third person the prominent idea is that of meditation and as talking with Her in the second person.
(51) Sumeru-madhya-shringasthaa सुमेरूमध्यश्रृंगस्था -Dwelling on the middle peak on golden Mount Sumeru. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 55
(52) Shriman-nagara-naayikaa श्रीमन्नगरनायिका - Resident and Ruler of the beautiful city. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 56
(53) Chintaamanigrihaantasthaa चिंतामणिगृहान्तस्था - Residing in a house built of Chintaamani. ललिता  सहस्रनाम स्तोत्र, नाम क्रमांक 57
Chintaamani is that jewel which yields all the objects desired to the possessor, as soon as he meditates on Mother and makes the demand about the thing desired.
(54) Mahaapadmaatavisamsthaa महापद्माटवीसंस्था - Residing in the great forest of lotuses.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 59
(55) Kadambavanavaasini कदम्बवनवासिनी - Living in a grove of Kadamba trees.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 60
The place of Chintaamani is surrounded by a gallery formed of gems (Manimandapa), and around this is the grove of Kadamba trees.
(56) Sudhaasaagara-madhyasthaa सुधासागरमध्यस्था - Residing in the centre of the ocean of nectar, with which the city is surrounded.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 61
Some of the principal places of Her residence are enumerated as:-
(1) Mountain, (2) City, (3) Happy home, (4) Lotus forest (5)Kadamba groves and (6) Ocean.
Mountain is golden and miraculously herbed. The city is full of civilization. Home is a seat of sacrificing, fraternal and parental love and sheltering place for guests, hungry,  distressed, etc. Forests represent renunciation. Groves represent sportivity. Ocean represents immortality.
Thus She is prominently present wherever there is an overpowering ness of Royalty, Civility, Hospitality, Sportivity and immortality, affording a happy and wonderful combination of even contrasts.
(57) Kaamaakshi कामाक्षी -Lovely eyed.She to whom Her devotees are as dear as Her own eyes.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 62 
(58) Kaamadaayini कामदायिनी -The fulfiller of desires. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 63
(59) Svaddhina Vallabhaa स्वाधीनवल्लभा - She by whose devotion a lady becomes the master of her husband. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 54
This is so because she fills his heart with love for her and for her Mother. Such a devotee is full of love for her husband. She regains her husband though lost.
The Mantra " Jaya Maarkand Maai Jay Maarkand Maai Svaadhina Vallabhe Jaya Maarkand Maai Jaya Maarkand Maai " [ जय मार्कण्डमाई जय मार्कण्डमाई स्वाधीनवल्लभे जय मार्कण्ड माई जय मार्कण्डमाई ।। ] has wonderfully achieved the desired result. Maai devotees must, however, be very careful, not to abuse powers nor to hope any success in illegitimate desires. The Mantra would be successful if the repeaters are faithful and obedient to their husbands. Maai will relieve you speedily of your honest grievance, provided you are humble and righteous.
Another meaning is She by whose devotion a wife regains her husband from overwhelming clouds of misery and distress or from the clutches of some higher powers.
( Saavitri सावित्री, Sachi शची and Sukanyaa सुकन्या are instances in Hindu Mythology.)
(60) Devarshigana sanghaata stuyamaanaatma vaibhavaa 
देवर्षिगणसंघातस्तूयमानात्मवैभवा - Her power is praised by the assemblies of multitudes of Devaas and Rishis.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 64
Mother is "lovely-eyed" and "fulfiller of all desires ." Mother is a wonderful player in both fields of opposites so that She is equally praised by Devaas full of desires and greatness and abundance of all enjoyments, as also by Rishis the masters of Siddhis, divine knowledge, meditation and renunciation, etc.
Name Group B is therefore this:-
Bewitching-eyed, desire-fulfiller, husband's heart and love securing, the praised and prayed for by the most praised and prayed.
Names described till now are 12 introductory, 12 hair to neck, 14 neck to Lotus Feet, 7 general, 6 residence, and 4 more names as above. They make up a list of 60 names, which fall under the main group of "The Mother."

Thursday, April 24, 2014

Names 46 to 50

GROUP  A - 5.
(45) Maraali Mandagamanaa मरालीमन्दगमना - Her gait is that of the swan. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 47
There are two gaits, one the elephant-gait and other the swan-gait for a damsel. The former results in the oscillations of the central body rightward and leftward. In swan-gait, there is an up and down movement of the feet and the neck, with a face. The swan-gait is referred to because Mother's devotee's full attention is riveted on the Lotus Feet. Besides a swan is beautiful not only in its gait but even by itself. There is an idea of tenderness associated with "swan", that has no comparison.
Swan is further gifted with the natural capacity of separating and sipping away milk though immensely adulterated with water.

(46) Mahaalaavanyashevadhih महालावण्यशेवधिः The treasurehouse of beauty. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 48
(47) Sarvaarunaa सर्वारूणा - All rosy-hued. ललिता सहस्र नाम, नाम क्रमांक 49 
Mother's garments, ornaments, flowers, colours are all rosy and love-creating.
(48) Anavadyaangi अनवद्यांगी - With faultless limbs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 50
(49) Sarvaabharanbhaasuraa सर्वाभरणभासुरा - Adorned with every ornament. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 51
(50) Shivaa शिवा - The beneficial.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 53
The energy underlying what becomes beneficial through perception, right understanding, true knowledge, practical wisdom, impartial seeing, long fore-sighted thinking, charitable considering, concentrated remembering, healthy conceiving, determined wiling, disinterested loving, legitimate desiring.etc., is a gift and grace of Mother.

The Daanavas and the Devas are on equal relations to Mother; She does good (Shivaa) to all beings. Hence Mother is known as  Shivaa. She is Shivaa because She confers on Her worshippers natural purity, stainless qualities, superiority, supporting power, supremacy and immortality.
She who has assumed the energising aspect connected with one and varied consciousness, who is intellect, without attributes, self-shining, unchangeable, supreme bliss, and the cause of the destruction of worldly bondage, is Shivaa.
The first name group which a Mai-ist should repeat contains eight names and ideas consolidated in brief coined catch-words, as under.
I am sorry for murdering the English language in framing these words in the Sanskrit-Samaasa (संस्कृत समास) -like manner. If however, the words have to keep pace with thought, the bondage of grammar and lack of complete wording should be ignored.

The Mother, The all-conquering Mother, The Mercy-ocean Mother, The beck and call Mother, The Devotees' Mother.
The million sun and moon Mother. The four-armed Mother. The light, life and love-deluging Mother.
The names may be repeated in English as well. Without any diffidence or doubt their efficacy just as one would repeat Sanskrit names.

The above names should precede the mental amplification of the four arms of the finalmost Mother that are representative of (1) Love to Her children and Devotion to Herself, (2) Service to all, (3) Strict observance of common religion and morality and (4) Self-surrender, respectively.
The four arms of Mai confer devotion, boon, controlling power and success respectively. After these are meditated upon, one should meditate on Active Mother's four arms that liberate or binds souls by the noose, elephant-hook, bow and arrows of pure or impure desires, right or wrong knowledge, mind-control or temptation-yielding. 

The second name group is the description from the hair to the chin and in a single word is as under. All qualifying phrases should first be ignored to memorise before meditation. Thus try to make up this order.

(1) The hair. (2) The crown. (3) The forehead. (4)The tiny mark. (5) The eyebrows. (6) The eyes. (7) The nose. (8) The nose gem. (9) The flower row over the ear. (10) The earrings (11) Cheeks. (12) Lips. (13) Betel-leaf-fragrance.(14) Teeth. (15) Smile. (16) Speech. (17) Chin.

Select the hour of silence and the place of solitude.Sit down before Mother's photograph and then alternately practise, seeing Mother's face with swallowing eyes for a few minutes and for the next few minutes with closed eyes repeating the above names and trying to form the image in your brain. By long practice, the face will begin to swim before you and then your happiness will be indescribable.
First fairly secure this much and after that alone the meditation should proceed further, up to the Lotus Feet. By the time you reach The Lotus Feet meditation, you will be liquefied and will be yourself an image of humility, with the only consciousnesses that you are nothing more than a straw or a heap of spiritualised dust magnetised by Mother to be used as life

Then amplify the name group by repeating the same with qualified epithets added, thus:-
(1) Flower adorned scented hair. (2) Richest gems-bedecked resplendent crown (3) Crescent-moon-like forehead (4) Beautiful and nectar-pouring face with the musk mark above the eyebrow centre. (5) Festoon-like eyebrows. (6) Sharpe and sparkling fish-like eyes (7)Straight, newly bloomed flower-like nose (8) Star excelling nose-jewel (9) Ear canopy flower-row (10) Sun and moon-like ear-rings adorned ears (11) Ruby-like cheeks. (12) Coral-like lips  (13) Divine knowledgeful, buds like teeth (14) Betel-leaves-fragranceful mouth. (15) Infant devotees' mind-absorbing smile. (16) Best instrument music-excelling mere vocal speech and (17) Frequently children pulled out chin.

The third name group is:-
(1) Neck. (2) Arms. (3) Necklace. (4) Breasts. (5) Waist. (6) Belt. (7) Belt-bells. (8) Thighs (9) Knees. (10) Calves. (11) Ankles. (12) Upper foot surface. (13) Nails. (14) Lotus Feet.

The further name groups may be further repeated and amplified with Her detailed description from the neck to the Lotus Feet asunder.
(1) Devotee's hand encircled beautiful necked Mother. (2) Necklaced Mother. (3) Adorned-armed Mother. (4) Spirituality-milk-giving-breasted Mother. (5) Waist-belted Mother. (6) Belt-underneath-red-garmented Mother. (7) Belt-linked-bells-announced Mother. (8) Advanced devotees reserved seat-like, lap-forming symmetrical and smooth thighed Mother. (9) Jewel disks-like-kneed Mother. (10) Five arrows'-power-conferring-calved Mother. (11) Anklets' slip preventing rounded-ankled Mother. (12) Tortoise-back- like convexity-shaped safe refuge-affording Lotus-Feeted Mother. (13) Ignorance-dispelling-rayed-nails-possessing Mother. (14) Salvation Lotus -Feeted Mother.
The next name group is general, tinkling-ankleted, swan-gaited, beauty-treasure, rosy-coloured, faultless, well-adorned, beneficent.
First 50 names are, therefore, 12 general, 17 hair to neck, 14 neck to Lotus Feet and 7 general, in all 50.
Jay Maai, Mother Bless All.

Monday, April 21, 2014

Names 30 to 44

GROUP A - (3)
Neck to Waist
(30) Kaameshabaddha maangalyasutrashobhit kandharaa कामेशबध्दमांगल्यसूत्रशोभितकंधरा - Having the neck adorned with the liberation promising thread tied for the satisfaction and assurance of Kaameshas  ( devotees desirous of conquering desires ) around it.   ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 30 
It need not be re-stated that Kaamesh in the original means Shiva as the husband of Shakti, but here it means as in bracket above. Mangala Sutra in popular meaning means the marriage thread which a wedded wife wears and prizes more than anything else as contributing to the life and happiness of her husband.
It is worn as a sign of her faithfulness, chastity and the livingness of her husband. The interpretation of Mangala Sutra may be taken as " tied-for-devotees ", and " their welfare securing thread ".

(31) Kanakaangada keyura kamaniyabhujaanvitaa  कनकांगदकेयूरकमनीयभुजान्विता  - Having lovely arms encircled with golden ornaments.ललिता  सहस्रनाम स्तोत्र, नाम क्रमांक 31

(32) Ratnagraiveya chintaaka lolamukhaa phalaanvitaa रत्नग्रैवेयचितांकलोलमुक्ता॑फलान्विता - Having a pearl danging from a necklace of gems and gold. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 32
Adorned with the liberation - promise - representing celestial necklace with the most attractive gems and gold, put on by Her for the just-initiated devotees, as if the neck were pressed down by Her just initiated devotees, with their two hands, to crave mercy.
 The pearl in the necklace is dangling and is just near her heart. It is to give assurance to Her devotees, although they are dangling and fickle-minded about their having a place and play in Her heart. This suggests to them the sublime truth, viz., that to the Mother the weakest child is dearest in Her heart
Those who meditate (Chintaaka) on Her from the crown up to the neck  (Grivaa)alone and can not meditate further on Mother up to Her heart in the cavity of their heart,, i.e., those who worship Her only externally have their love to Her, which is ever changing in intensity. But even the devotion of such wavering devotees Graiveyachintaaka becomes fruitful, although they are bound by various earthly desires. They are like the dangling pearl, swinging like a pendulum between happiness arising from earthly pleasures and that from devotion to Mother. 
There should be no confusion between the Mangal Sutra and the Necklace regarding their being different things with different missions. The Mangal Sutra is for them that are Her beloved children who love Her and would sacrifice themselves for Her out of love for Her. The necklace is for the welfare of the devotees of various grades. If subtlety is appreciated, a distinction should be made from the view of direct approach to Mother as Her child and approach to Her through the usual religiously prescribed channel, although it may be remembered that the beloved children are those souls who have already been in the religious routine in previous lives, as per Hindu conception.
It should be clearly known that those that are connected with the Mangal Sutra, have doubtlessly their place in the heart. Devotees are connected with the heart, necklace and liberation, whereas the children have, in addition to those they claim to neck, Mangal Sutra and general welfare in the running life as well. Children have a double share, and naturally so, because they are in the most cases, the cream of the devotees. 

(33) Kaameshvara-premaratnamani-pratipanastani
कामेश्वरप्रेमरत्नमणिप्रतिपणस्तनी - Her two breasts are the rewards offered in exchange for the priceless gem of the love and light of the Kaameshvara.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 33
It need not be repeated that Mother is not the Father's wife as per Mother's Ideal, and even then in the Founder's opinion there can nothing more revolting than for children to even think of the husband and wife relation between Father and Mother, or for parents to think of the sexual relations of the daughter and son in law.
There can be no greater bluntness of heart than that devotees may indulge in the sexual relationship of the worshippable. The philosophy of lover and beloved, or husband and wife, however relishing, is, in Founder's opinion and experience, much inferior to that of Mother and child.
From personal experience, the Founder states that the pangs of separation and ecstasy of joy are many times much greater.
There are four principal parts of Mother's physical person and four kinds of devotees. The face, the breasts, the lap and the Lotus Feet. Sweet smiles of Mother are for the newly initiated devotees desirous of controlling their desires. They look into Her face, forget their misery and get wonderfully encouraged to push on forward on their path of spiritual progress. They know only face and meditate thereon. Next, Mother gives the suckling of Her breasts full of knowledge, devotion and Love-nectar to the advanced devotees who have mastered their desires especially the sexual desire. Further, Mother offers Her lap to the volunteering devotees who share Her work and worries in Her great work of conducting the universe and protecting righteousness, and finally, Mother offers Her Lotus Feet, which are invisible and unattainable for all others, to only fully self-dedicated devotees of the best and most supreme devotion.
This is a meditation and interpretation in just the reverse order of the usual meditation method. Mother's meditation is not from toe to top but from top to toe and the highest devotee is he who proceeding from up, from the meditation of the most charming merciful face finally merges in the devotional meditation of Mother's Lotus Feet. 

(34) Stanabhaaradalanmadhya pattabandhavalitrayaa 
 स्तनभारदलनमध्यपट्टबन्धवलित्रया - Her golden belts supports Her waist which bends under the burden of Her breasts and makes visible the three separate folds of the side ribs below the bosom. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 36

(35) Arunaaruna kausumbhavastra bhaasvat katitati
अरूणारूणकौसुम्भवस्त्रभास्वतकटीतटी Her waist is bright with a rosy-tinted garment.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 37

(36) Ratnakinkinikaaramyarashanaadaama bhushitaa
रत्नकिंकिणिकारम्यरशनादामभूषिता -Decked in a belt beautified with jewelled bells.ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 38
GROUP A - (4)
Waist to Lotus Feet
(37) Kaamesha jnaata saubhaagya maardavoru dvayaanvitaa कामेशज्ञातसौभाग्यमार्दवोरूद्वयान्विता - The blessingfulness and smoothness of Her thighs are only to the devotees who know what is the highest fortune, viz., to be sharers with Her in the responsibility of managing the universe.ललितासहस्रनामस्तोत्र, नाम क्रमांक 39
The idea is that an infant is suckled, but when the child grows up and becomes a boy, Mother makes him sit in the lap, and while patting his head and playing Her fingers in his curls , tells him by sweetest words of advice about what should and should not be done, how facts are, how different conditions should be faced and initiates him very gradually and  imperceptibly in to the act of sharing with her, her responsibilities . So also of the Mother

(38) Maanikyamukutaakaara jaanudvayaviraajitaa 
माणिक्यमुकुटाकारजानुद्वयविराजिता - Her knees shine like jewelled disks. These are like the pair of the frontal globes of the divine elephant.ललिता सहसनाम स्तोत्र, नाम क्रमांक 40

(39) Indragopa parikshipta smaratunaabhajanghikaa 
इन्द्रगोपपरिक्षिप्तस्मरतूणाभजंघिका - Her calves are like the sapphire-studded quivers of the God of love. ललिता सहस्र स्तोत्र,  नाम क्रमांक 41
Those that meditate upon her with themselves as shampooing Her calves, soon become Her Love-stricken slaves. By this sort of meditation, shampooing the calves, which represent five arrows of Mother previously referred to, the devotees get mastery over the powers of agitation, attraction, liquefication, and subjugation.

(40) Gudhagulphaa गूढगुल्फा - With rounded ankles. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 42
Those are strong and round to hold the anklets, which by their tinkling sound and the dazzling light of the gems therein madden the ears and eyes of Her devotees.
The Founder's most favourite part for meditation of Mother is an anklet. For devotional readers, the devotional flight is suggested here.

(41) Kurmaprishtha jayishnuprapadaanvitaa 
कूर्मपृष्ठजयिष्णुप्रपदान्विता - Possessed with the convex side of her feet arched like the back of the tortoise.
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 43

(42) Nakhadidhiti sanchhannanamajjanatamogunaa 
नखदीधितिसंछन्ननमज्जनतमोगुणा The bright rays from Her nails dispel the darkness of Her worshippers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 44

As regard Mother’s Lotus Feet and Lotus Hands, there have been most sublime thoughts and emotions. Her one hand is described by Her best devotees (Naarada being one), as “ever uplifted, raised hand.”

Mother has always Her hand raised. Because, She is a great giver Herself, and Her hand must therefore necessarily be above that of the one who receives. She is never the receiver, i.e., She will never be failing to be the highest donor in return of love and in fulfilment of devotees’ desires.

Regarding Her Lotus Feet, the best devotees have in full devotion love and sportivity said: “Mother’s Lotus feet erred by their own shadow.” The interpretation of this most mysterious sentence, as explained to me, by Merciful Mother is this. As soon as devotee prostrates to Her, Mother is such an ocean in Her every atom that the bright ray from one of the nails of her Lotus Feet rushes into the heart of the devotee and transmutes all darkness and blackness in the heart to be light and whiteness, and every ray even after having done its work as a result of the climax of compassion to the devotees  does not return, lest, after departure, the darkness and blackness should return and trouble the devotee and again make him miserable.

 If this is the mercifulness of a single ray out of the most significant body portion as a nail, who could imagine the quality and intensity and concentratedness of the mercifulness her heart?

Think of me anyway! I am blessed, although the wicked child, most graciously and mercifully blessed. These tears on getting this thought in torrent have washed out all my blackness and darkness. To-morrow I may be again full of blackness, but at this moment I am not. Mother be blessed. Mother bless all.

To continue, the Lotus Feet of Mother on seeing that the ray emanating from itself rush to the devotee’s heart and do not return, get a bit annoyed on not finding any of the rays returning and the Feet speak to themselves ‘Should these rays not have the discretion of apportioning out their beneficial blessing to the deservedness and worth of such devotee? Should they not return?

But while these Lotus Feet thus try to think and judge on the lines of requirements of strict justice, they see that millions of Devas and Asuras have been prostrating to them. On seeing their own shadow in the various-coloured jeweled crowns during the humblest prostration by the greatest of souls, their true nature of immeasurable compassion soon gets uppermost and these Lotus Feet all along go on committing the greatest error (?) Of liberating any soul whatsoever, without any consideration whatsoever of worth, deservedness or any other qualification.

Further, these Merciful Mother’s Lotus Feet, on finding that rays emanating from them do not return, and again finding their shadow in the crowns of Devas and Asuras, abruptly begin to think “To whom do we belong? Which is our place? Is it the Mother’s person or the crown of the greatest Devas and Asuras? Or is it the heart of the humble devotees ?” “Do we belong to Mother? Devas or Asuras?” And they err(?), err most amiss(?), because out of their most compassionate nature very wrongly (?) they conclude that “Their real place of residence is in the heart of humblest devotees and they belong to the devotees.” Thus they err (?).

It need not be stated, to understand the above idea that the word “err” has been sarcastically used out of love for Mother.

Who shall describe the greatness of Mother’s Lotus Feet? It is no poetry, no poetic extravagance or exaggeration. Maai method of meditation is, to begin with, the meditation on Mother’s face. That is just for world worm full of pride, wrath, greed, lust and desires, with only the face of a devotee, and with the face-value of the devotee. By the time you reach the meditation of Mother’s breasts, you must have been a mere suckling babe. By the time you reach the lap, you must have the mind full of desire to relieve the sufferings of mankind. By the time you reach the meditation of the Lotus Feet, you must be prepared to lose anything and everything for the Mother and to lose yourself, prepared to merge in Her Lotus Feet.

No mysticism, no complexity, no external dependence, no scriptural requirement, no knowledge burden. Pure, simple and unadulterated thinking and feeling the most sublime thoughts and emotions are enough to make one merge in divine ecstasy by the time one reaches the Lotus Feet.

Practise it. Find it. Preach it. The Simplified and Purified meditation of Mother’s Lotus Feet.

No other meditation is possible for an average Kali-creature of the Iron age.

Practise feeling, when you prostrate before Mother, that the most merciful rays from Her Lotus Feet are running to you, are washing out all blackness in your heart and returning to the Mother with a portion of your consciousness which they drown ion the Mother’s Lotus Feet. Prostrating twice as above, practice feeling that after the third round, the blackness of your heart has disappeared.

(43)Padadvaya prabhaajaala paraakrita saroruhaa 
पदद्वयप्रभाजालपराकृतसरोरूहा -  Her feet by their beauty put the Lotus to shame.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 45
(44) Shinjaana mani manjira mandita shree padaambujaa सिंजानमणिमंजीरमण्डितश्रीपदाम्बुजा - Her Lotus Feet are adorned with jewelled anklets that tinkle.
She wears Anklets mainly for two reasons. Firstly, She, being very sportive, so often likes to dance to the tune of her devotees, and secondly because She is anxious to relieve the anxiety of Her devotees in distress by giving them news of Her arrival from long distance when She is running down to help Her devotees. Her ankles are purposely strong as they prevent these anklets slipping off during speedy flights. 
Jay Maai, Mother Bless All.

Wednesday, April 16, 2014

Names 9 to 29

GROUP A - (2) 
Weapons and Visage 
The names that follow describe Mother that has been described in the original as Shiva' wife. Necessary amendments have been made by a different interpretation so that except in the description of four arms and weapons , the description may be applicable to the Finalmost Mother. As stated in the Preface, the reader must use his discretion as to which name is applicable to which aspect of Mother.
(9) Raagasvarupapaashaadhyaa  रागस्वरूपपाशाढ्या - Holding the noose of desire. [  ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 8 ]
Desire is the Supreme, the third, i.e., the Vaasanaa form of Mother, the noose being the corresponding gross form.This weapon She has in Her lower left hand. The subtle form of the noose is Hreem.
(10) Krodhaakaaraankushojwalaa क्रोधाकारांकुशोज्ज्वला -Shining with the elephant-hook of both " wrath and worldly knowledge ." [ ललिता सहस्रनाम, नाम क्रमांक 9 ]
Aakaara may be taken to mean self-created universe of souls based on ignorance, world-attachment and world-wormness.
She shines, holding in Her lower right hand, the elephant-hook which increases or removes world-wormness,  wrathfulness, hatred, etc. The noose and the elephant-hook of Her are spoken as desire and anger. The noose is Ichchhaashakti, the goad, JnaanaShakti, and the bow and arrows referred to next represent Kriyaashakti.
(11) Manorupekshukodandaa मनोरूपेक्षुकोदण्डा - Armed with the sugarcane bow of mind. [ ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 10 ] 
Mind characterised with both Sankalpa and Vikalpa ( healthy and unhealthy, rational and irrational thinkings )
is the bow. This is in Her upper left hand. A mind has mainly four functions. {1} Covering the whole vision with thoughts of " I, my, mine, not I, not my, not mine," {2} Oscillating between several aspects of a question, {3}Discriminating and determining and {4}Unifying oneself with. These are, in one word, egoism, thinking, discriminating and being one with.
(12)  Panchatanmaatrasaayakaa पंचतन्मात्रसायका - Having the arrows of the five subtle elements. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 11 ]
The five subtle elements viz, sound, touch, sight, taste and smell, are arrows; these are in Her upper right hand. " The arrows are of three kinds; gross, subtle and supreme; the gross are flowers, the subtle are mantras, and the supreme are the vaasanaas. Of the gross arrows, two important flowers are the lotus and the mango-flower. The other three are Raktakairav, Kalhaar and Indivar. In the Vaasanaa forms, joy, attraction, confusion, maddening and dying are the five arrows. Some say they are  Sankshobhan (agitation), Dravan (wetting), Aakarshan (being attracted), Vashya (surrendering) and Unmaad (being mad).
The plainest thing is that this Mother, the Active Mother, utilizes the very same weapons of noose, elephant-hook, mind and the arrows and Her energies of desire, knowledge and action, to protect, guide, lift and liberate the souls or do otherwise, according to as Her Grace goes. One thing is however certain, on the top of everything, that She is for evolutionising and finally liberating one and all.
This is exactly what happens with every energy. How to utilize it is ours. Floods may ruin villages, and may as well create a gigantic hydro-electric power. With the very weapon, one may kill his enemy or commit suicide. The very noose may bind us or our enemies. It wholly depends generally on our desires, thoughts, actions, and natural tendencies, but principally on our devotion and Her Grace.
(13) Champakaashoka Punnaaga Saugandhika Lasat Kachaa चंपकाशोकपुन्नागसौगन्धिकलसतकचा - Her hair is adorned with the flowers of Champaka, Ashoka, Punnaga and Saugandhika; Her hair gives scent to flowers. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 13 ]
(14) Kuruvinda manishreni kanat kotirmanditaa कुरूविन्दमणिश्रेणीकनत्कोटीरमन्डिता - Her crown is resplendent with rows of Kuruvinda gems. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 14 ]
Kuruvinda is supposed to confer love, prosperity and devotion.
(15)  Ashtamichandravibhraajadalika Sthalashobhitaa अष्टमीचन्द्रविभ्राजदलिकस्थलशोभिता - Her forehead is as bright and crescent shaped as the moon on the eighth day.[ ललिता सहस्रनाम स्तोत्र नाम क्रमांक 15 ]
(16) Mukhachandra kalankaabha mriganaabhivisheshakaa मुखचन्द्रकलंकाभमृगनाभिविशेषका  - The tiny mark of Kasturi (musk) on it is like the spot in the moon. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 16 ]
(17) Vadanasmara maangalyagrihatoranachillikaaवदनस्मरमांगल्यगृहतोरणचिल्लिका - Her eyebrows are like green auspicious buntings over the entrance arches of the palace of Kaamaraaj (God of Love).[ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 17 ]
(18) Vaktralakshmiparivaahachalanminaabhalochanaa वक्त्रलक्ष्मीपरीवाहचलन्मीनाभलोचना - Her eyes are like fishes rapidly moving and playing in the shining water of the tank, viz., the bewitching beauty of Her face.As Fishes nourish their progeny though eyes alone, so also Mother give all nourishment to Her devotees through Her merciful eyes shedding Grace. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 18 ]
(19) Navachampaka pushpaabhanaasaadanda viraajitaa नवचम्पकपुष्पाभनासादण्डविराजिता -  Her nose is beautiful like the newly blown champaka flower. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 19 ]
Champak is the most beautiful flower, with the best shape, best colour, and best smell. It is however said that it does not attract bee ( who is not faithful to one flower ). So also those alone are attracted towards Mother who have a single pointed devotion " of one without a second ". Mother devotees know no God except Mother if they are true devotees.
(20) Taaraakaanti tiraskaari naasaabharanabhaasuraa ताराकांतितिरस्कारिनासाभ॓रणभासुरा - Shining with the jewel on Her nose, which excels the star of Mars in splendour. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक20 ]
(21) Kadambamanjiriklripta karnapura manoharaa  कदंबमंजरीक्लृप्तकर्णपूरमनोहरा - Decked with clusters of the Kadamba flowers worn above Her ears. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 21 ]
(22) Taatankayugalibhuta tapanodupamandalaa ताटंकयुगलीभुततपनोडुपमंडला - The two jewels in her ears are the sun and the moon.
The sun and the moon are the breasts, eyes and ear-rings of Mother. [ ललिता सहसनाम स्तोत्र, नाम क्रमांक 22 ]
(23) Padmaraaga shilaadarsha paribhaavi kapolabhuh पद्मरागशिलादर्शपरिभाविकपोलभूः Her cheeks eclipse the brightness of the ruby Padmaraaga. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 23 ]
If the sky with beautiful red colour were like our earth and the sky had corals, how beautiful they would be !
But they would be feeling shy and be put to shame by Mother's cheeks.
(24) Navaviduma bimbashri nyakkaari radanchchhadaa नवविद्रुमबिम्बश्रीन्यक्कारिरदनच्छदा - Her lips put to shame the colour of fresh corals and Bimba fruit.  [ ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 24 ]
(25) Shuddha vidyaankuraa kaaradvijapankti dvayojwalaa शुध्दविद्यांकुराकारद्विजपंक्तिद्वयोज्ज्वला -
She shines with Her two rows of teeth in the form of buds of pure knowledge. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 25
Shuddha Vidyaa is pure or final knowledge when a yogi discarding limited supernatural powers is prompted to embrace all in himself.
On whom She smiles, he has passed through all Dikshaas, i.e., stages of initiation and knowledge. This Shuddha Vidyaa dawns on him and makes him forget the difference of "I" and "Thee". The upper teeth row represents theory and knowledge, the lower one initiation and realisation. 
(26) Karpura vitikaa moda samaakarshat digantaraa कर्पूरवीटिकामोदसमाकर्षतद्दिगंतरा - The fragrance from the betel leaves She chews attracts the deities of different directions. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 26  ] 
The tiny musk mark in the forehead and the fragrant betel leaf in the mouth are considered very auspicious and recommended for Mother's devotees.
Both confer attractive power. In the case of female devotees the tiny mark is a great protection against sexual hypnotism from the evil-minded and is a centre of radiations of her own sexual hypnotism for them whom she loves.  The centre between the two eyebrows in a very important centre along the spinal cord way.
(27) Mandasmita prabhaapura majjata kaamesha maanasaa मन्दस्मितप्रभापुरमज्जतकामेशमानसा - The mind of Kaamesha is drowned in the fulness of the glory of Her sweet smile.[ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 28 ]
Kaamesh कामेश is Mother's primary beginner in devotion. Kaameshvar कामेश्वर is Mother's superior devotee. Kaamesh is the devotee who is desirous of conquering all desires. Kaameshvar is he who has conquered and has become master. Kaamesh is able to be above all the Kaama, desires and worries by reason of drowning his mind in the remembrance of Mother's sweet smile. The original popular meaning of Kaamesh and Kaameshvar is Shiva. The order has been changed here as the smile should precede the speech.
Original serial numbers 27 and 28 are interchanged.
(28)Nijasallaapa maadhurya vinirbhartsita kachchhapi निजसंलापमाधुर्यविनिर्भर्त्सितकच्छपी - The sweet melody of Her words brought the Kachchhapi to a stop. Kachchhapi is the Vinaa, i.e., the musical instrument of Saraswati or the Goddess Minerva of music. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 27 ]
Sings one devotee :- When Saraswati with Her Vina was singing Thy various triumphs in charmful tunes "O, Thou of beautiful speech! She immediately closed the melody of the string of her instrument with her fingertips, as soon as Thou started Thy vocal speech as it was sweeter than the sweetest music, ever sung or played."
(29) Anaakalita saadrdrishyachibuka shriviraajitaa अनाकलितसादृश्यचिबुकश्रीविराजिता
Illuminated by the beauty of Her chin, the equal of which is not to be found. [ललिता सहस्रनाम स्तोत्र, नाम क्रमामक 29 ]
Chin reminds one of children's often catching Mother's chin and forcefully turning Her face to themselves to hear and grant the demand made by them Chin-holding is the most affectionate assertion of the child'd right to the Mother, turning Her mirror face to itself to join eyes to eyes and protruded lips to protrude lips. Reader just sublimate thy love to thy Mother. Has thy mother never thrust her betel juice, quite unexpectedly in thy mouth!Imagine the same oneness with the divine Mother, and tears will flow from thy eyes in devotion if thou art a true Maai-ist.
Jay Maai, Mother Bless All.