Names 391 to 400

(391) Vidyaavidyaarupini विद्याविद्यारूपिणी- In the form of knowledge and ignorance. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 402
"One who knows both knowledge and ignorance, crosses over death, by knowing and eliminating ignorance and attains immortality, by attaining and achieving fruits of knowledge."
One must have both negative and positive knowledge and resort to both types of corresponding remedies. The two kinds of knowledge are, one about self-realization and the other about how the delusions and obstructions arise.
Vidyaa and Avidyaa are two forms of Mother, by one man are freed, by the other they are bound.
Mother has three forms, Bhraanti भ्रांती, Vidyaa विद्या and Paraaपरा . The confused knowledge of different objects almost of a delusive nature, is called Bhraanti भ्रांती. Knowledge concerning self and Brahman without ambiguity, are called Vidyaa विद्या and Paraa परा respectively.

(392) Vishvaadhikaa विश्वााधिका- Transcending the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 334
She is beyond universe. This name removes misunderstanding of those who think that God is only imaginary name for all things of universe put together known as "nature". This name is an eye-opener for them who do not go beyond "Mother Nature".

(393) Vishnumaayaa विष्णुमाया - All-pervading love. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 339
Vishnu means all pervading unlimited by place, time and law of causation, etc. and Maayaa means love. It is in the field of Maayaa, delusion and love, that seeming absurdities have a place.
Mother is the donor of the power of diplomacy and delusion conferred on Vishnu to enable him to conduct and protect the universe. This is an instance glorifying Her name Varadaa, the boon-giver. The most efficient and the most wonderful power that  subjects and conquers everything and everyone is Vishnu's. And it is by way of boon of Her giving. Ishitva (supremacy) and Vashitva (subjugation) are Vishnu's powers or Vaishnavi powers of holding supremacy after subjugation..
In a worldly way, success is achieved by four powers known as Shama शम (conciliatory, co-operative and persuasive power), Daana दान (purchasing power and power of temptations through promised or actual returns),Bheda भेद (powers of dissuading, misinterpreting secret working, planning, plotting and cheating etc.) and Danda दण्ड (power of force and might). 

(394) Kalaatmikaa कलात्मिका -  In the form of kalaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 611 
In the waking state, there are four Kalaas कला (phases)namely, rising, thinking , and maintaining continuity and relevancy of mental action. The waking state is said to be the function of Shakti. In the sleeping state, the four Kalaas are death, oblivion,insensibility and sleep abounding with darkness, and these belong to Shiva. In the dreaming state the four Kalaas are desire, confusion, anxiety and recollection of sense objects and these belong to Shiva and Shakti unified. In the Turyaa तुर्या state, the four Kalaas are dispassion, desire of salvation, the mind purified by concentrated meditation (Samadhi समाधी) and determination of reality and unreality; these Kalaas belong to the Final most Mother.

(395) Kalaanidhih कलानिधिः- Reservoir of sciences and art.
Kalaas are also jivaas (souls) who are mere bubbles in the ocean of Mother.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 797

(396) Gambhiraa गंभीरा - Fathomless. Ocean in which devotees are prepared to drown themselves and enjoy swimming ecstasy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 954

She is the great lake of the universe, which is purified or polluted by every good or bad action, thought or desire (vide serial 390) . The whole humanity in this universe resides in, and takes in, the water of this Lake. You are spoiling the great Lake by every bad thought or action or desire and it is the same dirty water that you have to live in and take in.
Gambhiraa is the large tank (Mahahrada) which means the lake in shape of the supreme Divine Mother. Anusandhaana or Meditation means the feeling of being merged in that tank and Anubhava or experience is the happy condition after bath purification. It is the clear manifestation of the Self in its full understanding with reference to the Universe and Mother.

(397) Kshaya-vinnirmuktaa क्षयविनिर्मुक्ता - Free from decay. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 867
" It also means 'exempted from having to leave household for working out salvation ", Taking Kshaya to mean "house" and "Vinirmuktaa" to mean "freed". Those who obtain Mother's Grace can attain salvation, even while living as householders, Houses are often abandoned for the fear of worldly objects by those who desire salvation but salvation is more easily obtain by the devotees of Mother, even while they are in their houses.Mother's Ideal says, "If you desire the supreme abode, do not abandon your own abode." "Remember in your heart the name of Mother, and you are on the way to supreme abode."

One of the most common question is "Whether it is necessary to leave one's family, home , wife and children etc., to attain salvation. The answer is here given. Her devotees are freed from the requirement, It is surely necessary for Hinduism, which prescribe the four Ashrams but it is not so for Mai-ism. Mai-ism views the question universally. If renouncing the world were indispensable Zoroastrians would never get salvation, for with them there is no such institute as of Sanyaasis. The idea which Mai-ism holds on the subject is that your salvation depends on what you are, and not on where you are, in a house or in a forest, or in your own house or another's house. 

What is best, is to alternately resort to being within and without the world. Being within, one knows where he is on the spiritual ladder, he is put to test, he gets experience and schooling. Being without, he evolves and awakens his latent powers to meet the temptations and tests while within.It is just like the mungoose-serpent fight. Mongoose is aspiring soul and serpent is worldliness. The serpent and mongoose fight hard within and with the world or serpent. When he gets poisoned by contact, he runs away to his hole where there is some wonderful Herbage (Mother), the smell of which acts as an antidote to all poison. By most perseverant alternate resorting to, within and without, finally he overcomes the worldliness, killing the serpent.

(398) Naishkarmyaa नैष्कर्म्या - Affected by no actions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 900
Mother is neither sinful nor righteous. She is free from the taint of action. Mother is untainted by pain, action and the result of action and mental impression.
Mother is given this name , which literally means actionless for several reasons. (1) She so tactfully manages every smallest detail of the working of the Universe in the sets of ostensible causes and effects, that most of the average men remain in delusion, regarding Her real Finalmost Power behind such ostensible reasons. (2) Mother is actionless for them that consider the supreme working power to be the Law of Action and Reaction and do not believe in any intercession or reserve powers to make exceptions. (3) She is called actionless to evade any imputation regarding the evil and misery, injustice and inequality, partiality and mercilessness. (4) Finally , She is called Actionless because whatever Grace She showers , She sportively and lovingly attributes to anyone of Her most beloved devotees and prompts the society and humanity to believe so, although the devotees are Nimittas (for name's sake only).
True devotees call themselves to be "measures". The donor and the Grace -Showerer is Mother, the recipients are blessed children of Mother, and the measure, the vessel, the temporary container of the Grace, which Mother handles to pass Her Grace are Her self-surrendered devotees.

A devotee king was, on Mother's day (Friday), giving alms worth thousands, to the learned , poor, destitute and needy. For the whole period that he was distributing alms, he kept his head hanging low towards the ground, with tears trickling at intervals. Someone asked "why". The devotee said "Whatever is given is Hers. Whomever it is given  are Hers. Why has Mother ordained such a hard ordeal for me to test, if I get deluded and succumb with the idea of being the giver? Is it not enough for Her to know, that I am not worthy enough for the dust of Her devotees' Lotus Feet on my head.?"


(399) Mithyaa-jagadadhishthaanaa मिथ्याजगदधिष्ठाना- She that serves as basis of the illusory Universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 735
The difference arise in Her just as the mother of pearl is the basis of illusion of there being silver therein.
Indeed Mother alone is all this. All other things exist but not as separate from and independent of Her. Mother alone exist in that sense. Mother alone is all this and there is none and never, any other.
According to Mother's Ideal, the universe is the manifestation of Mother, and the universe is real, because, as the Universe and Mother are not different. Universe is real as Mother is real. If clay is real, the pot is also real. Only thing is that, the difference that is made between the pot and the clay is illusory or unreal. The subtle difference between "does not exist,"  "is unreal" and "is illusory", should minutely noted, as without proper understanding, the meaningless misleading parrot-like jargon has thrown so many aspirants out of gear and overboard.

Take for instance a sugar and a cow toy and a tiger toy, made of sugar. The cow sugar toy gives happy association while the tiger sugar toy gives unhappy association of thoughts to a child. The child grows up and later, neither the cow toy makes him happy, nor the tiger toy unhappy. Does the cow toy of sugar exist or not.? That it does not exist is meaningless, senseless jargon. Put that toy in the boiling water, the water gets sweet. If you put two such toys it will be doubly sweet. The sugar toy or cow toy exists. The cowness and tigerness of the toy also exists, though for the child alone, and although the existence is illusory. The cowness and tigerness has existence for the Mother and confectioner, as well, but it is unreal existence . It is the difference between cowness and tigerness, that is illusory, and not the cow toy or the tiger toy. Further if a cow or tiger had no existence at any time or anywhere, there could not have been any love or fear. The theory viz., that the whole universe is illusory is absurd.
To the person who puts the toy in boiling water, the toy has existence in the shape of the sweetness of the water.
Thus under the Mother's Ideal the universe has existence and every object has an existence. It may not exist tomorrow as that object, but it has an existence in another shape. The most correct method of pronouncing judgement about the existence or  non existence of a thing would therefore be, not by making an arbitrary decision, but by judging everything by its own quality, condition, circumstances and merit. For an infatuated lover like Soordas anxious to meet his beloved, the blackest night does not exist and is broad light day, but to others it is the darkest night. The corpse in the river does not exist, and is a jolly boat purposely kept by the beloved, to enable him to cross the river and the most poisonous serpent hanging from the window, does not exist as a serpent, but is a rope intentionally tied by his beloved to enable him to climb up to her room. What exists for one does not exist for another and vice-versa. The universe does exist for one  so long as he is affected by it. To say that the whole Universe does not exist is absurd. What is illusory or unreal is the appearance of differences and wrong notions , in and about the Universe.

If a definition of different words is reduced to plain ideas and qualifying epithets are used, much of the wasteful word-war would be over; because I feel somehow, no true seer saw the Finalmost Irreducible Form of the Eternal Truth in a contradictory form to that which another true seer saw. The difference lies in the confusion of words, a method of expression, partial vision, meaning attached to words, thought-world and emotion-world arising with speaking or hearing of certain words, points on which to lay, stress etc.

The most familiar illustration of seven blind men describing an elephant differently and even contradictorily is often quoted. But going even beyond that very satisfactorily explanation, if even an ignorant man  describes an elephant as a huge animal who could trample you under his foot in a second , say, if you prick it with a pin, I am sure all the seven blind men will agree with him. The only thing is that he must be the elephant driver, to readily give experience to anyone  who doubts the said description.This means God is the Final Supreme Controlling Beneficent Power , proceeding from Infinite Love, which is God's Finalmost form. 
Experience of God and Godliness is as true as any living fact and as universal as the coolness of the moon, which is the very same for anyone  of any clime, colour or age. Experience is same. though expression varies, and going further down, misunderstandings, misinterpretations and word-warfares are innumerable and eternal.

The substance to play with  is the very same, as say a pack of fifty two cards. Each intellectual game originator comes forth to frame his own imaginary rules and introduces or creates a game . Within the players of different games themselves there are quarrellings  but an outsider only says "They are playing cards."

(400) Ekaakini एकाकिनी -One alone. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 665
Mother is one without second. Alone, She creates the worlds, alone She establishes them, alone She consumes the Universe. Hence She is called the One.
'She is one' and 'She is many', (please see the Preface). Though She is one , She is everywhere and cognised as many by limitations.Just as the crystal looks coloured, by the transmission of the different colours, just as one cloud become many retaining the same nature and colour, just as the rain from the sky assumes various tastes and colors according to the soil, just as the one fire takes different shapes, and just as wind is said to be differently odorous, so also Mother is said by the wise to be one and many.
Mother is One alone, to Her devotees as seen in their single-mindedness during their sublime most period of devotion; and Mother is many while they move in the Universe and deals with hundreds of humanity and hundreds of experiences of desires, thoughts, emotions and actions etc. 

Names 369 to 390

(369) Kshettraswarupaa क्षेत्रस्वरूपा - With a matter as Her body.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 341

While going through this name, one should seriously think how body limits the soul, which is so often led by the requirements of the body. A body has a certain power over the soul.
One of the greatest subjects of thought is how to bring about the best and correct understanding of the relation and rhythm, between the body and the soul.

(370) Kshetreshi क्षेत्रेशी - The ruler of matter. ललिता सहस्रनाम स्तोत्र, नामक्रमांक 342

(371) Kshetra-kshetrajna-paalini क्षेत्रक्षेत्रज्ञपालिनी - The protector of matter and of the knower of matter. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 343
Kshetra means the matter or the field and Kshetrajna is the knower thereof, i.e., the soul (jiva). This body is called Kshetra, and on who resides therein is called Kshetrajna.

(372)Kshetrapaal-samarchitaa क्षेत्रपालसमर्चिता -Worshipped by Kshetrapaal, the protector of the universe. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 345
It is explained in Hindu Mythology that Kaali, one of the aspects of Mother as the fighter on battle-field killed a demon, but thereafter the fire of  Her wrath was not appeased. Seeing the consternation of the world, Shiva, in order to appease Her anger, assumed the form of crying infant. She suckled the child who drank up the fire of anger along with the breast milk. This child which is that incarnation of Shiva is called Kshetrapaala. Kshetra is also the place where Mother is worshipped. In places where Mother is worshipped, Mother's invisible devotees remain present. Being so very anxious to maintain the continuance of worship and sacredness of the place, they actually pray to Mother for the continuance of the prayer holding and sacredness of the place and practice.

(373) Pancha-koshaantara-sthitaa पंचकोशांतरस्थिता - Residing in the five sheaths. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 428
Corresponding to our bodies there are five sheaths. These Koshas are called Annamaya, Praanamaya, Manomaya, Vijnaanamaya and Aanandamaya. Each is involved in the preceding one. Of this five, the innermost last is the Aanandamaya and with that, Mother is identified. She is the witness and controller of these sheaths.

(374 - 375 - 376 - 377 ) Praanadaa प्राणदा, Praaneshvari प्राणेश्वरी, Praanadaatri प्राणदात्री, Praanarupini प्राणरूपिणी -ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 783, 831, 832, 784
Praana means senses as also the five vital breaths. Mother is the Giver of life, which enables the body to perform its functions. Vivifier of the universe, the Supporter of the breath in therefore of life and Nourisher of senses. Mother is Breath of breaths.

(378) Murtaa मूर्ता - Shapely. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 813

(379) Amurtaa अमूर्ता - Shapeless.  ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 814
Murtaa is earth, water and fire. Amurtaa means air and ether. The former is so called because it has form, whereas the latter has no form.
Further Murta means the five gross elements mingled with each other; Amurta means the subtle elements which are not mingled with each other.
Again Murta means Universe and Amurta means Brahman. Also, they mean perishable and imperishable respectively.

(380) Avyakta अव्यक्ता - Unimanifest. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 398
Avyakta is the collective form of the three qualities of Sattva, Rajas and Tamas.

(381) Vyaktaavyaktarupini व्यक्ताव्यक्तरूपिणी - In the form of manifested and unmanifested or individual or collective existence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 399

Vyakta, is naturally subject to modifications unlike Avyakta. 
Vyakta is perishable. Avyakta is imperishable. Taking Vyktaa to mean the first manifestation, it is Supreme Egoism.
Vyakta, Avyakta and Vyaktaavyakta are three conceptions of Mother for each of the three processes, viz., those of worship, devotion and meditation and they are generally based on the above meanings. If you worship Mother in the universe around, which is Vyakta form, you get happiness. On the other hand, if you worship Mother as the eternal Finalmost Mother, which is the Avyakta form, you get salvation.  If you worship Mother both ways. i.e., at times with form and with attributes and at times without form and without attributes, you get both, i.e. happiness and salvation.

She is manifested ( Vyakta ) to and in those devotees, whose deeds have been ripened and is not manifested (Avyakta), to and in those who have remained themselves bound by the noose of Maayaa and She is Vyaktaavyakta to and in them who have known the whole science of evolution and their own situation and desired the attainment of the finalmost stage, but have not attained it. 

On the same lines, Vyakta meditation is the meditation of one's worshippable in the limited and experienced form. Avyakta meditation is focusing on the conception of the universal form and Vyaktaavyakta meditation is the happy combination of concentration on the form delimited to be fully within practicability, but vested with limitlessness and infinity. Krishna as Yashodaa's son is Vyakta, Krishna as Vaasudeva is Avyakta and Krishna as Raadhaa's Beloved is Vyaktaavyakta.

(382) Bahurupaa बहुरूपा  - Of manifold form. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 824 

(383) Vividhaakaaraa विविधाकारा - Of varied multifold forms. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 401

She is formless because She is Supreme, whereas She is many-formed because of Her activity. Though She is of the nature of Para Brahma, ( Finalmost mother ), She is also the agent of all action and activity ( Active Mother ).

The difference between the above two names, is that one refers to innumerable varieties of the same kind, and other to the innumerable kinds, even contradictory and yet there is no incongruency as stated in the next name.

(384) Nirdvaitaa निर्द्वैता - Without duality. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 667

(385) Dvaitvarjitaa द्वैतवर्जिता - Transcending duality. ललिता सहस्रना स्तोत्र, नाम क्रमांक 668

None of the opposite pairs are permanently true, not are they, during the period of their existence, able to exert any permanent influence. Nor can She be permanently conceived as in two parts. She is goodness, Benevolence, Love and Mercy alone. She is all the best and best alone in spite of all seeming evil, because She alone is both opposite parts, both being of Her making and ever creatable and destructible by Her, at Her sweet will and pleasure.

(386) Naamarupavivarjitaa नामरूपविवर्जिता - Transcending name and form. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 300
There are five qualities of the universe, which appear inextricably intertwined in the knot of spirit and matter. These as analysed by great men, are known as 'existence, knowledge, bliss, name and form.'
Everything  Asti (exists), Bhaati (shines, lives), Priya (creates and need joy), Naam (has a name) and Rupa (has a form).

(387) Desha-kaala-pari-chchhinnaa देशकालपरिच्छिन्ना  Unlimited by space and time. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 701

Limited by space, means the absolute non-existence of a thing in a certain place (as when we say,"This is not here"). Limited by time, is similarly explained when we say, "This was not before" or "It will not exist in future." She is also unlimited by the laws of causation. This means that She can manifest Herself or shower Her Grace, in any place and any time. Devotees or preachers or Truth-seers can flourish in any country. There in any case , in any religious world, and in any century. There is no monopoly for the Maiist. Her Grace and manifestation is even above the Law of cause and effect. This means that there is no stereotyped mechanical routine, through which every soul has to pass, in the very same manner and through the very same experiences.

(388) Saakshivarjitaa साक्षीविवर्जिता - Herself unwitnessed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 385

She is not seen by anyone while She sees everyone and everything. There is no witness to the One who is the witness of all things. Says one devotee," There is a mountain behind a straw and none sees the mountain ".

(389) Kritajnaa कृतज्ञा - Witness and judge of actions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 374

"Under Her supreme command the Sun, the  Moon, the God of death, Time and the five elements watch and witness every good and bad actions, thought and desire of all beings".
Kritajnaa may also be taken to mean knower i.e., the Rewarder
of every smallest good thought, feeling and action.

(390)  Chidekarasarupini  चिदेकरसरूपिणी - The one ocean of all intelligence brought to a homogeneity.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 364

The idea is this. Consider a lake in which all people put in good and bad things. The lake as a whole, malarious or of decease-removing property, is equally effective to all. Any man who  does a good action or thinks a good thought adds to the permanent lake, and She is the master of all the workings in this lake, and of the universal homogeneous influence of this lake.

Names 341 to 368

GROUP N

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Names 323 to 340

(323) Sarvaantaryaamini सर्वान्तर्यामिणी -  Pervading and directing all hearts. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 819

She knows the beginning and the present condition of every being and everything, and the working in every heart and head.
She is all in all and through all.
Having created the universe, She entered into it, and after entering it, She became animate and inanimate.

(324) Daharaakaasharupini दहराकाशरूपिणी -The subtle ether in the heart. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 609
The ether of the heart is Mother. It is here that Mother is worshipped by the higher devotees.

(325) Siddhamaataa सिध्दमाता-The Mother and protector of Siddhas. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 473

(326)Bhaktimat-kalpa-latikaa भक्तिमतकल्पलतिका -The Kalpa creeper of the devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 353

The Kalpa creeper yields everything desired.
It also means:- She that makes Her imperfect devotees perfect. Or She, that multiplies Her devotees and spreads them and their fame amongst many. She gladdens even Her imperfect devotees by the gift of all devotion. Shakti Rahasya states," He who worships Bhavaani irregularly or with imperfect devotion, in the next birth becomes possessed of regular and perfect devotion.

(327) Muni-maanasa-hansikaa मुनिमानसहंसिका -  The swan of the Maanasa lake of the Muni's mind. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 916
Or, She is Sahamsikaa, i.e., a dancer with bangles on the ankles, and She takes delight in pleasing the saintly devotees, who are known as Munis as they worship Her silently and with humility.

(328) Bhakta-chitta-keki-ghanaaghanaa भक्तचित्तकेकिघनाघना - The cloud that nourishes the peacocks, viz., the minds of Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 747

Mother so much loves Her devotees, that just to satisfy the thirst of Her devotees, She floods the whole universe with rains. A few drops would have sufficed for a peacock,, but the whole universe is blessed with rains because it has one peacock. The whole universe is blessed because She loves Her one devotee staying in that universe. As some say, the world is so full of sins that were it not for the few virtuous persons and saints and devotees and the few chaste women, the world would not have deserved the bounty, it has been enjoying.

(329) Aabrahma-kita-janani आब्रह्मकीटजननी - Mother of all from Brahma to worm.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 285

Brahmaa means the gross form of humanity taken collectively. Kita means the small insect, which lives on the spider's thread. The idea is She is the mother of most enlightened and most philanthropic, and of the highest form of life, as also of the most ignorant, harmful and lowest form of life.

(330) Aneka-koti-brahmaanda-janani अनेककोटिब्रह्माण्डजननी -The creator of many crores of worlds.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 620
She is the creator of the universes of all physical, subtle and causal forms. 

She is the Mother of Viraat, etc., who is the deity of a Brahmaand,i.e., universe. Viraat is the individuality of the collective physical forms ( Sthula sharira ) of the universe, resulting from the combination of the five gross elements, Svaraat is the individuality of the collective subtle forms (Linga-sharira) of the universe. Samraat is the individuality of the collective causal or unmanifested form, which are the causes of the above two ( Karana Sharira). 

(331) Shaashvataishvaryaa शाश्वतैश्वर्या - Giving eternal dominion, and supremacy.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 952

(332) Bandha-mochini बंधमोचिनी -  Remover of bonds. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 546

In its literal meaning, there are instances of Mother having removed the bondage of imprisonment, stated in scriptures of  Devi Bhagvat देवीभागवत, Harivansha हरिवंश, etc. On the higher plane, Mother does remove the bondage of Her refuge - seekers through saints' company. The service and humility and love for saints and faith in their sayings bring one to be gradually introduced to God. Saints' company is known as Santa-samaagam संतसमागम, their service Santa-sevaसंतसेवा and their grace Santa Kripaa संतकृपा. 

(333) Muktidaa मुक्तिदा  - Giver of salvation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 736
The Brahma Puraan says," Those who worship Supreme Mother whether regularly or irregularly, are not entangled in worldliness. There is no doubt, they are liberated, souls."

(334) Kaivalya-pada-daayini कैवल्यपददायिनी -  Bestower of the One-Alone state. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 625

Kaivalya is the state of consciousness of singleness without attributes. Kaivalya is the establishment of the energy of consciousness in its own nature, in which condition all sorts of modifications are extinct. Kaivalya is the stage beyond the four popularly known classes of salvation. Pada means salvation. The four classes of salvation are Saalokya सालोक्य, Saarupya सारूप्य, Saamipya सामीप्य, and Saayujya सायुज्य.
The Saalokya सालोक्य  means remaining with Mother in the same world and is the state to be attained by the worship of the mass type.

Saarupya सारूप्य  ( receiving the same form as Mother's). This is the result of the worship, without any show of it without using images. Here, the deities are regarded as different from oneself, although the worshippers are of course endowed with dominion and nature of Mother., and the relationship is that of the nearest possible equality, between the Mother and the worshipper. Some call this (state) Saarshti साष्ट्री I, e.g., equality of dominion.

Saamipya सामीप्य is the state of remaining in closest proximity of Mother. This is for them, that worship the deity as residing in their heart.

Saayujya सायुज्य  is the state of becoming one with Mother, worshipping oneself as Mother with Mother's attributes and becoming one with Mother.

The higher stage must come in the natural course come, after attaining what is to be attained from the lower status.
The state or condition of consciousness, in cases of those that attain any of these four kinds of salvation, is the reward of most meritorious actions, character, etc. and the state attained is not perpetual but transitory, and subject to limitations and conditions. Hence these are described by the words Pada पद (above). 

The state of Kaivalya  कैवल्य salvation, on the other hand, is the reward of the realization of oneness and is unconditioned and perpetual and beyond the above said four classes of salvation.

Those who perform mechanically meritorious ceremonious and virtuous philanthropic actions, etc., attain the state of salvation above described as Saalokya, Saarupya, Saamipya or Saayujya. Those who know Mother by realisation, and reject the aforesaid four states of salvation, knowing well that those stages attainable by actions and worships as stated before are imperfect, attain the last state of Kaivalya कैवल्य  in full, i.e., the bliss attainable by glory of Mother, and enjoy the unconditional bliss transcending both actions and worships.  

"The devotee who worships Mother by ceremonies, by images, by the mind, by identification attain the four classes of salvation. After a long experience of these, combined in one, the devotee finally attains the state of salvation known as Kaivalya कैवल्य.

(335) Svaatmaananda-lavibhuta-brahmaadyaananda-santatih  स्वात्मानन्दलवीभूतब्रह्माद्यानन्दसंततिः - The totality of the bliss of Brahmaa and others, is but a minute portion of Her own bliss. The Bliss that is enjoyed and the bliss that the devotee is blessed with. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 365
The bliss of Indra and others is but a drop in the ocean, in comparison with the Bliss of Mother. Other spiritual beings live on a mere part of this bliss, either imaginary or shadowy. Most of the worldly beings live on merely the imagination of this bliss in worldly objects, thoughts and pursuits, whereas some blessed few get to live on the shadow or reflection of this bliss.

(336) Lilaa-klrippta-brahmaanda-mandalaa - लीलाक्लृप्तब्रह्माण्डमंडला -Who formed the world systems as it were in the sport. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 648

Devi stava says," That is done without effort. Even Shiva is powerless to create, preserve or destroy, but Oh ! Mother, the regulation of the universe is but sport to you. Thou art manifesting the universe in Thyself, at Thy own will."

(337) Unmesha-nimishotpanna-vipinna-bhuvanaa-valih उन्मेषनिमिषोत्पन्नविपन्नभुवनावली -
The series of worlds appear and disappear with the opening and shutting of Her eyes. Worlds include mental universes of the devotees also. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 281

Since the eyes of Mother never close, the expression "opening and shutting," refers to the influence of the destiny of beings, at Her mere wish." " By her mere wish, the whole universe appears and disappears." " The creation of the supreme is simply the expression of Her wish." " The universe consisting of the seer, the seen and the seeing, with all its parts, existed in Mother before She thought of creation. At the manifestation of the universe at Mother's own will, Her eyes open and at the destruction of the universe at Her own will, Her eyes shut. " 

(338) Ayi अयि - Oh.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 427
This word is used in singular number "Thou", in the emotion of endearment. Mother alone is addressed as "Thou," amongst elders to be respected, as She is the eternal Mother of all. "Thou" showing absence of cold enforced respectfulness and flow of love. Ayi also means "Oh, fortunate one".

(339) Aabaala-gopa-viditaa  आबालगोपविदिता- Known even to children and cowherds. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 994

Baala means Brahmaa, etc., gopa means the protector or Baalagopa means Krishna because He was a cow-herd child. She is known to every one from Brahma and Vishnu, down to children. All beings recognize Her in the shape of the idea of 'I'.

None does know or feels doubtful about one's own self. Once She desires Herself to be known to one, She is knowable through any words and any thoughts. She is knowable through world and worldliness itself. She makes Herself most easily knowable through any flimsy experience, emotion, reasoning or happening.
Her hymns, prayers and scriptures are not monopolized in a certain language and series of words. To obtain Her Grace, it is not necessary to leave the world and put on the saffron robe, She is not closed to any beings for worship. She is the mystery of mysteries.
While trying to explain this name, I interpret it as corroborating the Truth, viz., the best way of approaching God is by a love of a child to Mother. By this name, it is emphatically shown out that it is the simplest method. Everyone, even a child and a cowherd ( an illiterate villager ) has the experience of love for the Mother and Mother's love for the child.

(340)  Lalitaambikaa ललिताम्बिका -The Sportive Mother Lalitaa. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 1000

Mother is a player, being the creator, preserver and destroyer. 
She has two other functions as well, viz., annihilation and re-manifestation which belong to no other deity.
Transcending all universes, i.e., maintaining the motherly relation and yet being beyond the relationship and beyond the universes,  She sports, (Lalate) hence She is called Lalitaa. She sports, playing joyfully shining brilliantly and showering happiness unconsumingly.
The word Lalitaa has eight meanings, viz., brilliancy, manifestation, sweetness, depth, fixity, energy, grace and generosity. These are the best human qualities. Lalitaa also means tenderness and beauty.
Mother, Thou are rightly called Lalitaa. In Thy form as Active Mother, Thy bow is made of sugarcane, the arrows are flowers,  and everything connected with Thee is lovely (Lalitaa). As Final most Mother, Thou art most loveliest to Thy children.
Here I have broken into tears, almost to the state of unconsciousness. I am approaching the end of this Trishati of 340 names (Trishati literally meaning three hundred) poured out. I have flowed my libations most profusely to the Mother, She has exacted Her Service from the most unworthy creature, quite illiterate, devoid of any austerity, with no knowledge of Sanskrit of scriptures.
 I am Dhanya. Fully satisfied. Fully Recompensed. More than compensated for all my miseries, past present and future. I have been all along under severe tests by Mother. Shall I leave Her?

Shall Mother change my heart and make me leave Her?  Mother alone knows. Her ways are mysterious. Anyway I feel, I will never leave Her, even if discarded, spurned and turned out.
I feel I have not failed in my love to Mother, and this little work supplies the little proof of my devotion to Her, in the most trying period of my life.

I sing and sing and tears flow in showers,
"Thou art the song and the (Saarangi) harp of my life,
Thou the singer, the accompanier
Thou the vibrator, thou the resonator,
Thou the hearer, thou the appreciator,
Thou art the time barring date of my all debts."
Thou art one and all; none else exist, but Thee
Every nerve, every atom of my impure body, every cell of my wicked brain, and every parasitic throb of my ungrateful heart has sublimated itself, by Mother's Grace, on Mother's desire to accept me.
If Mother accepts me, I have no debts to discharge; but when shall this " If "disappear?  Mother!
Thou alone knowest. My love for Thee is unfathomable, Judge me by my love for Thee, foregoing everything else.

I have, like a dead and lifeless being, remained resistless while Mother has made use of this broken pot. "What next"? Mother alone knows. Shall this book see the light of the day? Where to find the wherewithals? Shall I be hit by orthodoxy? Shall anyone be benefited in one's devotion to Mother?
Mother alone knows. Is this churning of the heart entirely purposeless? Does not Mother love me? Let Her not love me. I will Love Her and shall not leave Her. 

There are innumerable opportunities to serve Her in so many lives to come if this life is a failure and in disembodied states.
Mother grant me this much only, that my devotion itself may never die or dry, Mother! Shalt Thou do not accept me perpetually as one of the most wretched creatures, but Thine? At least out of this consideration, that I have at least to-day poured out to Thee the profuse libation of love with sighs, tears and cessation of consciousness.

If Mother is Love, and Love is Mother, Mother is mine and I am Mother's.

Jaya Maai, Jay Markand Mai, Mother Bless Us All.

Names 308 to 322

(308)Taapatrayaagni-samtapta-samaahlaadaana-chandrikaa
तापत्रयाग्निसंतप्तसमाल्हादानचन्द्रिका
 She is the moon-light delighting those burnt by the triple fires of misery. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 357

The triple fires are as under:-
(1) due to visible causes of this world, including other persons, beings, causes, and elements (Bhautik);

(2) due to the Law of action and reaction(Karma) and the dispensation by the deities in charge of justice and maintenance of equilibrium and regulators of the main incidents of one's life(Daivik);

(3) impurity, sinfulness, ignorance, perverted intellect, etc., of the soul, by itself (Atmik);

Physical causes remaining the same, the miseries gets multiplied or reduced according to as the stage in which each soul has attained, and according to as what one really is.
A Mai-ist should Concentrate his attention mostly on the point of what he is, subordinating the Considerations of what he has and what he does, to that of what he really is.

(309) Kshipra-prasaadini क्षिप्रप्रसादिनी -Easily pleased. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 869

Says the Saura Puraan " Oh Dvijas, by worshipping other deities, salvation is gradually obtained, but by worshipping Umaa (Mother) one is freed in the same incarnation."
And because this evolution is to be brought about in one life as against so many otherwise, as Hindus believe, one who has been finally accepted by Mother, which is simultaneous with one's self-enrolment, is being tossed, tyrannized, purged, pushed and pulled  to complete all necessary experiences in the very short span of one life.
The Shiva Puraan states : " Though he has only a little faith, that mortal will not surely undergo the pain of the womb in the next birth."

(310) Dhana-dhaanya-vivardhini धनधान्यविवर्धिनी - Increasing money and grain. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 886

(311) Samsaara-panka-nirmagna-samuddharana-panditaa संसारपंकनिर्मग्नसमुध्दरणपण्डिता  -Expert in the art of raising (those) sunk in the abyss of the transmigratory life. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 880

The Kurma Puraan says "Those who once remember Mother, invoking Her protection do not fall into the endless ocean of Samsaara  which is difficult to be crossed."

(312) Sudhaa-srutih सुधासृतिः - Stream of nectar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 879

The nectar which is in the moon in the pericarp of the Sahasraara lotus in the head and which flows through the Kundalini and creates ecstasy
when a devotee meditates on Mother, through the different Lotuses. It is this nectar which flows from Moon in Sahasraara which is Mother's form, which imparts energy to the Sun and Fire and the drinking of which enables deities to get energized to discharge their allotted duties.
Sudhaasruti means a flow of nectar proceeding from Mother's Lotus Feet which removes the sinfulness when one is prostrating with full devotion and faith to Mother.

(313) Bhava-daava-sudhaa-vrishtih भवदावसुधावृष्टिः- The rain of nectar (falling) in the forest fire or worldly existence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 742
Just the reverse of this, Mother sometimes spreads forest-fire and scatters away all the worldly happiness-giving possessions, conjugal circumstances and conditions, and snatches away the cup of drink which the devotee thinks to be the nectar, but which Mother wishes them to realize to be poison.
Bhava means Shiva or salvation. The word also can be read as Vasudhaa Vrishtih, means bestower of the gift of wealth.
Mother is thus the bestower of worldly enjoyment as also the salvation. Mangalaraaja Stava says," Where there is worldly enjoyment, there is no salvation; where there is salvation, there is no worldly enjoyment. To the best devotees of Shree Sundari, salvation and enjoyment are both in their hands. They may choose any."

(314) Paapaaranya-davaanalaa पापारण्यदवानला -The forest fire consuming the forest of sin. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 743
Dava ( forest-fire ) means devotion also, which is the means of destroying sin. The Brahma Puraan says, " The supreme expiation of all sin whether committed knowingly  or unknowingly, is said to be the remembrance of the Feet of the Supreme Mother."
The following is quoted from Hindu Scriptures: " Hear, Oh Devendra, this great supreme secret, which immediately destroys all sin. Possessed of devotion and faith, after purification, stand in solitude, in penitential spirit and repeat the Mother's sacred name one thousand and eight times. Thus worshipping the supreme Mother anyone is released from all sins."

(315) Bhaagyaabdhi-chandrikaa  भाग्याब्धिचन्द्रिका -The moon darling of the ocean of good fortune. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 746
The ocean gets extremely joyful, rich, uncontrolled and ready to give over its every possession, on the rise of the Moon, especially on Full-moon days. Thus once the reflection of the moon, i.e., Mother's devotion rises in the heart, good fortunes get most impatient to reach and deluge the devotees.
According to Hindu Mythology, Moon is one of the fourteen wonders of the universe, that came out of the ocean on being churned by deities and demons. The ocean is the father and moon taken to be of the feminine gender is his daughter.

(316) Sarvaartha-daatri  सर्वार्थदात्री -Fulfiller of the four main pursuits and fields of activity, and permanent achievements. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 698

Four main Purshaarthas are Dharma, Artha, Kaama and Moksha, which mean religiosity, means, fulfilment of the legitimate and religiously permissible desire and satisfaction of the same respectively.

(317) Svargaapa-vargadaa स्वर्गापवर्गदा - Bestower of heaven and salvation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 764

(318) Mrityu-daaru-kuthaarikaa मृत्युदारूकुठारिका -The axe that cuts down the tree of death with its pains. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 749
Death here does not mean the physical death of the physical body, but deaths of so many types as ill-fame, poverty, ignorance, lack of self-control, defeat, subjugation etc.

(319) Sarva-mrityu-nivaarini  सर्वमृत्युनिवारिणी -Alleviating all deaths. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 552

Here physical death is referred to by deaths, but it means untimely, unnatural and unusually fatal, ill-famed or disgraceful and painful death as by serpent bite, drowning, lightning strike, etc.

(320) Janma-mrityu-jaraa-tapta-jana-vishraanti-daayini
जन्ममृत्युजरातप्तजनविश्रांतिदायिनी  Bringing peace to men consumed by miseries accompanying birth, death and decrepitude. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 851 

(321) Pashupaash-vimochini पशुपाशविमोचिनी -Releasing the ignorant from bondage. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 354

Pashus ( lit. animals )  are those who simply eat, drink and enjoy themselves and who are devoid of the conviction and devoid of the knowledge about Mother's existence, about the psychic Law of Desire, thought and action, or the Law of action and reaction, about immortality of the soul and about what leads to liberation, etc. Pashu also means Jiva in contrast to Pashu-pati which means Shiva, who is the liberator. Hence the pashus are those who are devoid of wisdom. They who have no sense to understand past, present or future, their own nature or the working of others and the universe in their true colours.

Paasha (Bondage): The inherent blindness, incapacity to rise above the uncontrollable thirst and hunger of one who thinks of eating, drinking and making merry only. Pashu is one who is tied down with Paasha ( noose ).

Paasha also means dice and the " Pashupaashavimochini " may be taken to mean " She that relieves Her devotees from miseries, " whenever they play foolishly in dice game of worldliness and entangle themselves.

(322)  Kali-kalmasha-naashini कलिकल्मषनाशिनी- There is none so merciful as She, as Destroyer of sin in the Kali age. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 555 
The Kali age through which we pass is Iron age and it is thus described: The Ruler of this age is Personified and bears the name Kali. The period is supposed to be of 432000 years. Kali is the friend to sinfulness and enemy of religiosity. Kali works mainly through greed, burstfulness of desires, falsehood, misappropriation, secret, harmfulness, hypocrisy, pride, quarrelsomeness, villainy, dexterity, and feeling of enjoyment in other people's sorrows and calamities. Kali's residing centres are associated with the wager, wine, women and wealth, the principal ones being the last two ones. Kali begins his work through kings, householders or bread earners and teachers.
Says the Devi Bhaagvat :
But to counteract all these deplorable vices of the people of Kaliyuga, the iron age, there is one extremely great unique advantage. It is that by simple repetition of Mother's name, Jai Mai, in spite of all waywardness, disagreeability, weakness and vice, the man or woman who repeats Her name will be saved and led to salvation.
She destroys the sin which necessarily predominates in the Kali age and which can not be destroyed by others. The Kurma Puraan says, " Water is able to quench the fire, the presence of sun to dispel darkness, and the repetition of the names of Mother, to destroy the multitudes of sins in the Kali age." The remembrance of the feet of Supreme Mother is said to be the highest expiation for sins, consciously or unconsciously committed in Kali age.
One naturally questions " Why devotion is most suited for Kali age people. The reasons are in brief these : (1) The conception of God as Mother at once removes all weakness, diffidence and despairingness, as every child has a claim to Mother  (2) There is no weighing of the Grace given in proportion to the devotion. (3) Mother lifts the child in the path of elevation from the lowest stage of vice or incapacity or perversion. (4) She does not demand to leave the world to get salvation. (5) She is approachable for even entirely worldly successes and does not blight the joys and charms of life by preaching retirement or renunciation. (6)The highest human energy, viz., the sexual energy safeguarded and sublimated as a result of the belief and practice of being a child and seeing every woman as mother, etc. 
The Kaliyuga theory has enshrouded the outlook with fatalism and pessimism. I have heard hundreds of orthodox religious persons saying, "Most terrible  Kali has come. It has been sweeping out the last trace of religiosity. Why do you foolishly hope to get oil out of dust by preaching religion?  So many great preachers, hundred times more capacious than you came and went, and the world has been what it was before, if not much worse."
Mai-istic view offers the following solution to the paradox. It says," Not a single good thought, desire, word, action or effort is lost. The real fact is that we expect results without undergoing even one-hundredth of the necessary sacrifice or struggle. Exert, strive, struggle, sweat, not a single atom of your sacrifice is lost or is uncrowned with success. Even a single moment's pious wish in seclusion known to none except the wisher is not lost. At least wish well of others. Such a wish bears its own fruit.