(769) Divya-gandhaadhyaa दिव्यगन्धाढ्या - Divine, perfume-bodied. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 631
Divyagandha is perfume without the perfume-bearing object. When a yogi advances in his practice or a devotee in his devotion he begins to get perfume without any perfuming odours or material objects. By concentration, a super-relation is established between the organ of smell and the ether.
There are two of many external symptoms by which sometimes devotees and Mother's favourites are recognised by those whom Mother chooses. One thing is that there is divine perfume around them and another thing is that light around them.
In last Easter 1938 when the Founder went to Ahmadabad and was addressing a meeting of devotees for Mother worship, just then he was explaining the terms SUVAASINI सुवासिनी and SUVAASINYARCHANAPREETAA सुवासिन्यर्चनप्रीता such a strong breeze of most attractive perfume was experienced, that sisters began to inquire if any newly arrived ladies had joined them, having returned from a marriage party, in which case there would be the chance of their bringing with them strong scent odours. On inquiry, it was found that such was not the source of the Divine Perfume.
(770) Sindura-tilakaanchitaa सिंदूरतिलकान्चिता - Worshiped by elephant-gaited females.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 632
All that is charming in women proceeds from Mother.
(771) Rambhaadivanditaa रंभादिवंदिता- All that is infatuating and maddening in celestial damsels like Rambhaa, Urvashi and others, who are deputed to break the penance of a Muni, proceeds from Mother. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 741
(772) Paatali-kusuma-priyaa पाटलीकुसुमप्रिया - Fond of Paatali flowers.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 773
(773) Mandaar-kusuma-priyaa मन्दारकुसुमप्रिया - Fond of Mandaara flowers.ललिता सहसस्रनाम स्तोत्र, नाम क्रमांक 776
(774) Japaa-pushpa-nibha-akruti जपापुष्पनिभाकृती - She that is as tender and beautiful as the Chinese Rose. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 766
(775) Bandhuka-kusuma-prakhyaa बन्धूककुसुमप्रख्या -Resembling the Bandhuka flower. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 964
(776) Gaanalolupaa गानलोलुपा - Delighting in songs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 857
(777) Manasvini मनस्विनी - Fanciful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 930
(778) Bhaavajnaa भावज्ञा - Knower of thoughts, feelings, love, devotion, meditation and all the different modifications of head and heart. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 841
(779) Bhava-rogaghni भवरोगघ्नी - Destroyer of earthly existence.
ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 842
(780) Svabhaava-madhuraa स्वभावमधुरा - Sweet natured.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 915
भक्तहार्दतमोभेदभानुमद्भानुसंततिः - Mother is the sunbeam which drives out the darkness of ignorance from the hearts of Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 404
(782) Sarvo-panishad-udghush-taa सर्वोपनिषदुदघुष्टा - Proclaimed by all Upanishads,i.e., main scriptural books. The next more common path is the path of knowledge especially the reading of scriptures and writings by great religious authors.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 852
Upanishads means, " sitting near ". It shows a secret process or gives an understanding that helps to bring the self NEAR to God, who is opposed to duality, destroying ignorance and whatever arises out of ignorance.
(783) Vira-goshti-priyaa वीरगोष्ठीप्रिया - Fond of scriptural talks, disputes, discussions by learned Pandits and Mahaatmaas and Shaastris and their assemblies, provided they are Veeras which means warriors i.e., men of action and heroism of making necessary sacrifices for the sake of their principles and determination to walk in the path of righteousness.
India abounds in scriptural talks in every street and every house, but that talk is not by Veeras. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 898
(785) Vipra-priyaa विप्रप्रिया - Vipra is one who has the ancestral heritage of religious instruction and conduct who has purified himself and who has scriptural knowledge ललिता सहस्रनाम स्तोत्र, नाम स्तोत्र, नाम क्रमांक 887
Such a one is very dear to Mother.
(785) Vipra-roopaa विप्ररूपा - Such a Vipra should be revered, protected, helped and maintained by worldly householders, with the understanding, that all sacrifices done for him are as it were for Mother Herself, i.e., as if Mother is being helped through the vipra.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 888
(Please vide serial number 704).
(786) Dakshinaa-dakshinaaraadhyaa दक्षिणादक्षिणाराध्या -Pleased by offerings to foresighted men, who live a strict religious life, with the goal of spreading divine knowledge amongst people.
This name has several interpretations according to as DAKSHINAA दक्षिणा and ADAKSHINAA अदक्षिणा convey different senses , viz., (a) Right and Left Path worshippers (b) tactful and tactless (c) clever in securing happiness through scriptures ordained and desire-fulfilling religious ceremonial actions (karma-maargis), and through others than those, and (d) capable of giving charities and poor. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 923
(787) Budhaarchitaa बुधार्चिता - Worshiped by wise or the enlightened.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 825
The primary one should be the path of hard toiling, which truth for the Maai-ists cannot be too much emphasized. It is the practice of virtues. Before you go to devotion or knowledge, you must first have a very solid grounding, by actual practice, of self-control.
The first thing is conviction about the Karmic Law.
Just as hidden seeds shoot forth even after many years as soon as there is a small shower, so good and evil actions, thoughts and emotions bring their pleasures and pains, loves and hates, and bear their fruits sweet or sour, without fail.
(788) Kaarya-kaarana-nirmuktaa कार्यकारणनिर्मुक्ता -She that makes Her devotees relieved from the vicious circle of causes and effects.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 862
This idea is above expressed. Not only should there be the conviction but a practice to eliminate all Kaarans (causes). If you have to suffer, consume the suffering without any resistance, i.e., without sowing another seed to brings own misery. This is the hidden meaning of Christ's teaching "Resist not evil". Renounce your claim even to the fruits of good actions, lest while being placed in the position of the enjoyment of meritorious fruits, you invite other unpleasant fruits.
The second lofty thought is that that true love is false which clings to love for selfish sweets of love. This idea has been admirably borne out by Lord Shiva, who is the ideal of renunciation, who resides in burning grounds and whose wealth is ashes.
(789) Vishrinkhalaa विशृंखला - Naked, unfettered.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 862
She that unfetters Her devotees from the cause of bondage. Nakedness is better than even best dressing. Wise devotees always pray to Mother, " Oh Mother! Destroy my bad actions as also good actions. Fetters though of gold are not less strong to bind."
(790) Punyaapunyavivarjitaa पुण्यापुण्यविवर्जिता and Dharmaadharmavivarjitaa धर्माधर्मविवर्जिता (Repeated) -She that creates an inward desire to abandon merit and demerit, as also of righteousness and unrighteousness, i.e., the fruits thereof and the idea of authorship and ownership thereof.
The first named is coined and added, to convey a certain idea similar to the second name which bears the original serial no. 255 and this book serial no. 416.
(791)Virajaa विरजा - Without passion and devoid of Rajas or the passion for activity or sin. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 779
(792) Viraagini विरागिणी - Dispassionate.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 937
Vairaagya is restlessness about pleasures of all kinds. There are different varieties. Some temporary, as in burning places or hospitals or after delivery.Some as a reaction of a great indulgence as after heavy food. Some as result of shuddering picture of the evil consequences, as when a young girl hates being married, having seen some unhappy pairs.
Some have the parrot-like emotional Vairaagya which needs only as occasion and opportunity to disappear.
Some have a Vairaagya as a result of despondency of getting pleasures.
Eliminating, however, all classes, real relishlessness also divides itself into two classes, viz., relishlessness with a feeling of displeasure and hatred towards the other objects of pleasures and relishlessness, with the feeling of total indifference.
The first is Taamas Vairaagya. You run away from pleasures and biting your lips say,"The wicked world."
When you call the world wicked, there is an unconscious feeling of "Unlike myself." The intensity of wickedness you speak of is often proportional to the superhuman idea you have about yourself.
The Saattvik Vairaagya is seen in that you not only renounce all the pleasures but you get relishlessness about yourself enjoying the unique position and being above relishlessness. Then you never speak of wicked and rotten world etc.
(793) Viviktasthaa विविक्तस्था- Abiding in solitude. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 835
The universe is itself by holy. It is made unholy by people. Every ground is holy where no people go. Vivikta may be interpreted to mean the region of righteousness, but the importance of loneliness as most fitted for meditation cannot be underrated.
Society and solitude both should be alternatively utilized. In solitude is the facility for awakening the higher powers. In society, one has the school, the test and the means.
In forests, there are sometimes fights of a deadly serpent and a mongoose. The mungoose beats and the serpent bites. When the serpent's poison becomes unbearable the mungoose runs away to it's resting-hole where it smells some medicine which is the antidote. By alternately fighting with the serpent and regaining powers in solitude, the mungoose finally kills the serpent. Such is Samsara, the serpent of worldliness and the secret of success for the soul-mungoose is the alternate utilization of society and solitude.
Perhaps this illustration is repeated, but it has its appropriate place here and repetition is the secret of success.
The Maai-ist, if a renouncer, says," All earth is mine. Mine by my universal service and mine by universal love." In black forests of man's ignorance, there are poisonous wild trees of lusts, avaricious and anger which have to be uprooted by the practice.No amount of scriptural reading or Bhajans and Kirtans will help you. That uprooting has actually done by squeezing your own comforts and by crushing your lower mind. By extending love to all you make this earth much fairer to live in.
Aspirant on the path of salvation must from the very commencement fore-arm themselves against hard obstructors and tempters on the path. These are 1] egoism 2] doubt and oscillator less. 3] abuse of powers 4] lust 5]pure and misplaced love out of a wrong idea of duty or helplessness of the beloved 6] hate 7] clinging to life or fear of loosing life 8] pride and 9] ignorance etc.
The for-arming and fighting to success should be well practised and not presumed on the ground of being Rishis' and Professors' sons or on the ground that you have never taken meals without a bath.