(901) Mukhyaa मुख्या - The first. Besides being the principal one above the ordinary deities above referred to, She is the principal one of the main deities as well.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 563
(902) Kaala-kanthi कालकण्ठी - Kalaakantha कालकण्ठ is the name of Shiva शिव conveying the fact that Shiva has swallowed up poison and keep it in His throat (Kantha कण्ठ ), and had so doing saved the universe from Kaalaकाल. (The Destroyer).ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 464
Kaalakanthi कालकण्ठी is usually taken to mean wife of Shiva शिव but Mother's Lodge members as so often stated should take the meaning to be She by whose Grace Shiva शिव was enabled to swallow up the poison and save the universe.
(903) Nandini नंदिनी - She that was born with Krishna at Nandaraajaji's house and was emblematic of the supreme power of Lord Shree Krishna. Nandini may be taken to mean the wonderful miraculous supreme power capable of doing, undoing and wonderfully doing or undoing. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 450
This name may be taken to convey the idea of the Power aspect of Mother.
(904) Yogini योगिनी - She that confers supernatural powers through the practice of Yoga or She that joins up and brings about the union of those that love Her with one another and with Herself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 653
(905) Kurukullaa कुरूकुल्ला - She that is situated in the tank of the Shree Chakra, in the space between walls of Chit and Ahamkaar. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 438
(906) Chinmyi चिन्मयी - In the form of consciousness. CHAITANYA, Intelligence or sentience. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 251
(907) Trikonaantara-dipikaa त्रिकोणान्तरदीपिका - The light within the triangle in the pericarp of Mulaadhaara-Chakra.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 597
(908) Koshanaathaa कोशनाथा - She that has Her Supremacy over the five sheaths (Koshaas कोश) of a man. These five sheaths are Annamaya अन्नमय, Praanamaya प्राणमय,Manomaya मनोमय, Vijnaanamaya विज्ञानमय and Anandamaya आनन्दमय sheaths corresponding to the Sthula स्थुल, Sukshma सुक्ष्म, and Kaarana कारण shariras शरीर or physical, subtle and causal bodies. ललिता सहस्रनाम स्तोत्र, नाम स्तोत्र, नाम क्रमांक 690
(909) Tripureshi त्रिपुरेशी - One of the names of Mother as holding supremacy in the Sarvaashaa-paripuraka Chakra of Shree Chakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 787
(910) Jayatsenaa जयत्सेना -The conquest-bestower with Her invincible and victorious army. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 788
(911) Brihatsenaa बृहत्सेना - With a mighty miraculously expanding army. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 679
This word and the previous word should be read together. The implied idea conveyed is that SENAA सेना or the powers She deputes to ameliorate or evolve Her devotees are expanding even though they be few in numbers, being of the mightiest prowess. In the usual methods of evolution, a thousand things are being ordained for observance, but when Mother decided to crown Her devotee with success, She enables him to reach the goal by constant practice of only four mightiest things, viz., love, service, devotion and self-surrender, which four again are mere amplification of only one thing, viz., Love to Her.
On the battle-field, the opponent who was being baffled by Mother taunted Her by saying,"Why dost Thou pride Thyself so much? Thy victory is due to the mighty and multitudinous army of Thine and nothing of Thy own prowess." Mother to convince him of the fact that Her senaa is not only Jayat जयत invincible, but also Brihat बृहत only as an expansion (of fewest individuals), ordered all the fighting powers enter into Herself
(912) Kaulini-kevalaa कौलिनीकेवला - She that is worshipped by Kaulas, i.e., by people of the Vaama Maarga as "Thee and Thou alone." ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 925
As stated here-before and hereafter there is the school of Kaulaas which dispenses with every elaborate method and lays its claim by direct full self-surrender. Primarily, from the point of worship, there is internal and external worship. The worshipers of the internal variety are the Samayaa-Chaarins and those of the external type are the Kaulas.
They say,"Whatever is needful and appropriate will be done by Mother in Her own ordained time, manner, mode and form. Our work is done as soon as we have renounced ourselves to Her." Thus Samayaachaar is more or less like Vedic or Right Path. In the Kaulaachaar there appear various sub-classifications as Shakti Maarga and Vaama Maarga.
Whereas Vedic teaching is from every infancy of receding and for turning inwards and culminates in the idea that the universe does not even exist, here is another process. Mother's philosophy states," inward turning should not be too premature and should not be practised from the very beginning of the evolutionary process. Such premature practice leaves great hollowness and the danger of sudden ruptures and often self-deception and ignorance as to one's own stage of solid mastery. This idea is conveyed in my words, "Descending and ascending half " in the " Theory and Principles ".The tendencies have to outward and then alone return inward. A child is born with so many desires , so many propensities, so many natural faculties, so many bindings of past Karmas and the teachings of " Go back ", " Confine to your home ", " Turn inward ", " Universe does not exist ", is mostly too premature for the soul on the pilgrimage of spiritual experience. Consume out all your evil propensities by actual suffering. If you are a big fool and if you can not be wise ordinarily. This is what I mean when I tell Mother's devotees that Mother is Master of surgery as well as allopathy. There are two ways of red remedying matters. Mother applies both remedies, unlike Father's religion. Some children are better by the encouragement of what little they do whereas some have their progress stopped. Some need praising and some need condemnation. Some are better by love, some act well only under fear, some better reward whereas some by punishment. Mother is an expert in all the ways. The more wicked the individual the greater the efficacy of the remedy o the fear.
(913) Balipriyaa बलिप्रिया -Delighting in the mighty or beloved of the mighty.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 677
The meaning is to be reversed. Those that love Mother or those to whom She is beloved become mighty.
Mighty means able to conquer the six enemies and to overcome nescience.
"Bali" also means accessories of ceremonial worship. Animal sacrifices are defended under this name, stating that She is fond of animal sacrifices.
(914) Braahmani ब्राह्मणी - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 674
To avoid the last lingering notion that Mother may be in any way connected or pleased with any of the above practices, Mother is immediately described here as Brahmanic. She is Brahman-like, fully Sattvik. Braahmni means full of divine wisdom and crowned with the white flower of Sattvikness of chastity, purity, charity, pity, etc.
(915) Gurupriyaa गुरूप्रिया - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 722
And Mother's greatest joy lies in the senior brother's holding the hand of the junior brother and leading him into light, to peacefulness from tempestuousness
(916) Mitraroopini मित्ररूपिणी -The friend. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 565
She that is worshipped on the basis of the relationship. The word Mitra मित्र is indicative of friendliness or well-wishing. This relationship of well-wishing can be in so many relationships as of father and son, master and servant, guru and disciple, love and beloved, mother and son, creator and created, player and plaything, etc. All these relationships are included in this general name.
Mitra मित्र also means Sun besides friend and this name has also the reference to the Sun's worship through Sandhyaa संध्या by Brahmans ब्राह्मण.
(917) Mantrini-nyasta-raajya-dhoo मन्त्रिणीन्यस्तराज्यधूः - Who has entrusted Her kingdom to Mantrini or practitioner of Mantras.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 786
There is a further reference of Mother as worshipable through Mantras.
She who has entrusted Her Kingdom to Mantrini , goddess in charge of mantras. Mantrini may also be taken to mean those that worship Mother by Mantras. A mantra is a word formula which by its repetition creates a powerful protective force, which results in bringing about some manifestation or ripening out subtle elements to grosser, visible and experience-able conditions. The very desire and thought of obtaining a Mantra from the Guru is the dawning of Mother's Grace. How mere repetition brings the desired success is a secret to ordinary people, but there is the psychological and phonetic working behind it, in addition to the establishment of the link between the deity and the devotee. It is the exhibition of the general limitedness of human beings that they can not see more than one cause behind any working.
(918) Dakshinaa-murti-roopini दक्षिणामूर्तिरूपिणी - In the form of Dakshinaa-murti. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 725
Dakshinaamurti दक्षिणामूर्ति is the name given to Shiva to commemorate the most wonderful teaching He gave to Brahmaaब्रहमा, Naaraayan नारायण, Sanak सनक, Sanaatan सनातन and others while sitting with face southward. It is the most well-known Stotra स्तोत्र. The marvelousness about it was that the divine knowledge was given without a single word in the most thorough manner which dispelled all doubts about the most knotty problems of universe, soul and God and where the disciples(Shishyaasशिष्य) were the oldest universally worshipped wisest beings and the Master(Guru) was an extremely handsome young being.
This name suggests the idea that this knowledge was so wonderfully given because it was Mother who did the work in the form of Shiva शिव as Dakshinaa-Murti दक्षिणामूर्ति.
This is a unique case where the supremely divine knowledge was given not through the tongue, not through touch, not through glance exchange, not through presence, but through of Mother. I say "not through presence," because Mother was not present as Mother. This is an instance of the highest type of Mother's Grace. Grace suggests the idea of its not depending on the worthiness of the person whom the Grace is showered but resulting from the greatness of the Gracious.
(919) Tristhaa त्रिस्था - Residing in different trinities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 874
There are so many trinities and She is the Master of all of them, the three worlds, three lights, Sun, Moon and Fire, three times, three states of consciousness, three bodies etc.
Now we are, after different forms, coming up nearer the Mother by this Word.
(920) Trayi त्रयी- Triply Revealed. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 872
Revealed in three powers of desire, knowledge and action, in the three functions of creation, nourishment and destruction. Revealed in A, I and M representing Brahmaaब्रह्मा, Vishnu विष्णु and Mahesh महेश respectively.
Revealed as MAAI, by a slight monotony-breaking permutation ( on 2-9- 1932 ).
(921) Saagaramekhalaa सागरमेखला -Girdled by ocean. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 694
(922) Merunilayaa मेरूनिलया - Residing in Meru.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 775
Shree-Chakra has three aspects or planes, viz., Bhumiभुमी, Kailaasa कैलास and Meru मेरु prastaaraas. Where Mother is identified with the eight deities, viz., Vashini वशिनी, Kaameshvari कामेश्वरी, Modini मोदिनी and others. Mother is in the Bhuprastaara भुप्रस्तार. When She is identified with all the alphabetic letters, She is in Kailaas-prastaara कैलास प्रस्तार and when She is identified with the sixteen Nityaas, She is stated to be residing in Meru मेरु.
GROUP V
This group besides being a summary, in a way, contains words of praises and whatever remains to be said.
(923) Kapardini कपर्दिनी - Matted-haired or greatly praised. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 793
The first thing that catches the eye when Mother is seen Her hair. As the boon-giver to austerities-performers, She has matted-hair. As Mother, She has beautiful long hair. Mother's description as seen before begins with hair (Lasat-Kachaa लसत्कचा ).
KA क means water, PAR पर the flow and DA द, sanctification. She that sanctifies the flow of waters. The idea is that it is Mother that gives the power of purification to sacred rivers and places of pilgrimages.
(924) Vaamakeshi वामकेशी - Having beautiful hair.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 351
Sometimes this word is made to be interpreted as the Mother of Vaamaks वामक, i.e., followers of Vaama वाम Maarga मार्ग. Or both the words Vaamakeshi वामकेशी and Kapardini कपर्दिनी are interpreted to mean wife of Shiva शिवwho is called Kapardi कपर्दी and Vaamakeshvar वामकेश्वर. Enough has been said about it.
(925) Satya-sandhaa सत्यसंधा -Devoted to the truth. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 693
Purity suggested in the name Shuddhaa is internal and external, mental and physical. The internal impurity is due to evil motives, illegitimate desires, harmful intentions, falsehoods spoken and intended to be spoken, plans and designs, projects and programmes based on basis of selfishness and attainment of selfish desires, currents and undercurrents, different colours and cap-boards, different flows of living (natural, as to be shown to the people, as desired and so on). See Satya Roopaa सत्यरूपा.
External impurity is due to visitations of unhealthy areas and places as epidemic-affected, burning and burial grounds, night-soil repositories, etc., due to impure touch of human corpse, a dead animal, a woman in menses, due to sexual cohabitiation, due to unearned food or food already contaminated during with attainment with actions of the most debased sort of living or earning etc.
You are more polluted by food earned by doing baseliest deeds.
This pollution is actual and not imaginary or superstitious. If one carefully analyses himself he can find it out. I want Maai-ists to understand everything in quite a scientific way by additions and subtractions, by weighings, sortings etc.
Before Mother's worship begins, the very first prayer after repetition of Jay Maai is to purify us in the following words:-
Apavitrah pavitro vaa, sarvaavasthaam gatopi vaa |
yah japet Maai Jay Maai, Sa Baahyaabhyantara Shuchih ||
संस्कृत शलोक - [ अपवित्रः पवित्रो वा सर्वावस्थां गतो अपि वा ।
यः स्मरेत्पुंडरीकाक्षीं स बाह्याभ्यंतरः शुचिः ।। ]
Impure or pure, or gone to any condition of impurity though he repeats Maai Jay Maai, he is pure externally and internally.
