The noose is to be seen in Mother's lower left hand. She removes the bonds of Her devotees with Her own hand.
The above two names are indicative of the fact stated before, viz., that She will bind with the noose and She will again destroy or release the very noose. The same weapon is used either for binding one or for releasing one or another.
(452) पाशहस्ता Paashahastaa - Holding the noose in Her hand. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 810
(453) पीतवर्णा Peetavarnaa - Yellow-coloured. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 507
(454) पुण्यकीर्तिः Punya-kirti She whose glorification helps the amassment of merit. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 542
Several methods of acquiring merit (Punya पुण्य) are charity, suffering for others, fasting, undertaking ceremonial sacrifices, self-mortifying, self-denying, abstaining from enjoyments, serving others, controlling desires, going on pilgrimages, saints-serving, parents-serving, feeding the needy, providing constructional works to serve humanity, exerting oneself to serve society in its struggling to gain godliness, religiosity, etc., etc., etc.
It is Mother who creates and kindles the desire of amassing the merit. For them that have no means for the above and are of another mentality, the other avenue of gaining merit is through hearing of the greatness of Mother and discoursing and making others to hear. Although only two words of Shravana (hearing) and Kirtana are mentioned here in this name, these two words are supposed to include all different measures as Lotus Feet service, worship, saint-companionship, self-surrendering, etc.,which go to form the mental attitude of devotion.
Punya-kirti पुण्यकीर्ति is glorification of Mother. This idea has not been well realised and is held at a great discount compared with the other two avenues. We are generally of such a pigmy-like outlook that we have certain limited notions. A Kirtankaar कीर्तनकार means one who gives a particular discourse in a particular dress in a particular place in the meting of a particular class of people in a particular manner. This name Punyakirti should convey the idea in any place, in any condition, at any time and to any people whoever talks about the glory of Mother has been accumulating merit. This is true even while he is talking to a fellow passenger in a bus or when he is in a dancing hall.
Mother's name does not require the sanction of any circumstances to make it creative of merit. Mother's name and Mother's glorification are by themselves the highest sin-annihilators.
Every Mother's Lodge member, just the reverse of the old idea, should be much above the selfish idea of eating one's sweet selfishly and seclusively.
Secrecy and seclusion of vices through which often Satan creeps in with the external appearance of godliness, sublimity, divinity, etc. Satan often fosters ignorance, immorality, imbecility, exclusive possessiveness, etc.
This name Punyakirti conveys a command. Glorify Mother. Spread and out-spread Mother's Glory in all publicity.
Secrecy and seclusion should be avoided as far as possible in activities of true religiosity.
If scoundrels have succeeded in running away with wealth and women in the field of religion, it is mainly through the satanic weapons of secrecy and seclusion. He who is truely religious and dies without leaving his inheritance or transferring his light and love to some disciples to the extent of latter's receptivity, is a sinner, under Mai's Ideal. This spread of religiosity and Mother's Glory is Punya Kirti.
Mother is more pleased by the spread of Her glory than self-evolution alone, even though desire-less and spiritual.
(455) पुण्यलभ्या Punyalabhyaa - She that creates in the heart of the aspirant, the desire of accumulating the greatest merit. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 543
(456) पुण्यश्रवणकीर्तना Punya-shravana-kirtanaa - She that does what is stated above , by prompting Her devotees to perform several religious actions, including hearing Mother's greatness and repeating the same before others. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 544
Shravan श्रवण or hearing is generally of Kathaa कथा or scripture- reading or scripture-lecturing and is generally conducted by religious preceptors. The Kathaakaar कथाकार or scripture-reading preceptor reads a particular scriptural text work, mostly with the determination of finishing it within a certain auspicious period. Religious persons silently and devoutly hear him, some of them observing fasts and some few observing celibacy and possible purity of thought, word and dded. On completion of the work the preceptor is worshipped and given donations.
Kirtan कीर्तन is glorifying, The Kirtankaar कीर्तनकार selects some master-pieces of religious events or of the live saints and devotees etc., and imparts religious education through such discourses lasting for few hours. The Kirtan कीर्तन is usually a literary intellect religious treat and is mostly accompanied with vocal music and devotional musical instruments. The Kirtan कीर्तन is usually made more attractive with criticisms, references to current topics, illustrations for impressing certain truths, laughter anecdotes and traditional stories.
Kathaakaar कथाकार and Kirtankaar कीर्तनकार usually lead a religious simple life of contentment and maintain themselves on donations and helps given to them by peoples for their noble and religious work. ( Please read VIPRA-ROOPAA विप्ररूपा Serial No. 784)
(457) पुण्यापुण्यफलप्रदा Punyaapunya-phalapradaa - Giver of the fruits of meritorious and unmeritorious actions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 288
The respective results of bad and good actions are to be experienced in several fields. Viz.,1) of pains and pleasures; 2) of ignorance and enlightenment; 3) of disagreeable and agreeable environments; 4) of unrighteousness or righteousness; 5) of repulsiveness and attractivity, etc.some here and some in hell or heaven, hereafter.
A very vexing question is, whether a man is a free being or a bound one. Does he act according to the dictates of his own will and conscience, or that of Mother ? If he acts under the prompting of Mother's will, why should be held responsible , and suffer for good or bad actions ? Does not happiness of some and miseries of some, lead to an imputation of partiality and mercilessness on the part of Mother ?
The way out of this paradox is this. Do not mix up the two theories. First begin with "You are Master of your own fortune," "Righteousness and unrighteousness depend on the doer." "You suffer for what you have done now or before". During this stage of yourself being the master, when you hear in this country of talks of all shades and opinions, that God does everything, understand it in this sense. "Everyone is able to do what he does, subject to the undoing or prohibition by higher authorities." Under the same electric light, one is stealing valuables from a safe and other is taking out of purse, for handing it over to a charitable institute Secretary. The thief has succeeded in taking out money and the donor has taken out the purse, both acts being indebted to the electric light. The thief has a serpent bite , and the donor sees before him his son rushing out with a revolver to finish him, if he is going to make him a beggar.
Both are free to act in the manner they like and yet there are some higher powers as well. The man does possess his free will, but it is within certain limits and again subject to circumstances , over which he has little control.
After realisation of the fact, that results are subject to higher control, the next stage for an aspirant should be "Whatever defective , undesirable and undeserved things are done, are done by me; and whatever good is done by me is due to the promptings of the Mother. "
The third stage is "Whatever I do, good or bad, all that I do as prompted by Mother. "
If one has arrived at the third stage by actually wading through varied experiences , by the time he reaches that stage , all evil tendencies and passion have subsided, or even vanished, and it is impossible for him to think or do evil.
If you have honestly reached this stage, when you believe, that everything is done by you on prompting from the Mother, you soon get suspicious about your own wrong thoughts, desires and actions as Mother cannot prompt you to do evil things. Evil suggestions and decisions cannot be but yours.
Suppose that you have begun developing the idea that you are merely an instrument and that therefore you have left off censorship of your thoughts and actions, and further suppose that still some undesirable actions pass through your hands. In that case , if you are true to your belief, you have no right to question "why" when you suffer. To claim authorship of whatever good passes through your hands and to believe that the promptings of evil actions are from Mother, and to further claim that you should not suffer for them, on the ground that those promptings are from Mother, is simply unreasonable, unjust, foolish and selfish. If your actions is of Her own will, your suffering also is of Her Own Will.
Be either wholly Hers, with cheerful and unconditional surrender to Her divine will, without questioning or hold yourself responsible for whatever happens to you. To reach from the latter inferior stage to the former superior stage ; there is an immediate supreme stage of "All good is Hers, All evil is mine."
The former belief is that of Sharnagati or Prapatti. There you should stop thinking, and be prepared to live enjoy or suffering of Mother's desires. Say to yourself "Thy will be done .""Even this suffering may have a lofty purpose, which Mother alone knows." "Mother will do nothing that is not finally for my welfare." "I am not a true Sharanaagata, if I ask why and even if dissatisfied with my lot. On the top of everything be positive and say"My joy is to see Her Divine Will satisfied, and to lay no claim to any concession, exemption or exception, making or raising a complaint of injustice or mercilessness."
Man is bound in the larger circle and free in the smaller circle.He is given a certain field , certain capacities and certain latitudes and limitations. To give capacities that are much beyond what is possible for every human being to utilize, would be a waste and often a source of burden, repentance, dissatisfaction and misery. How to utilize those capacities, how far to use them or allow them to rest or waste, is the matter of the free will of the man.
What playing cards you get, is a matter beyond your control, and yet if you are a good or a bad player, you often win or lose within certain limits.
Given the same circumstances, it is up to the man, to ascend higher or to descend lower. In that sense he is free. In the sense however strongly he may will, it is impossible for him to go beyond certain limitations , he is bound.
It is just like two sons leaving home with the equal amount of capital, but one returning with rich and the other a pauper.
With the same body, means and intellect, you can be busy with worshipping or breaking a idol. You can not do either if light or body fails and yet neither the light nor the body is responsible for your worshipping or breaking the idol.
"What you have" is Hers. "How you use is yours". If you use well, you will be given better "have"s.
(458) पुण्यापुण्यविवर्जिता Punyaapunyavivarjitaa and धर्माधर्मविवर्जिता Dharmaadharmavivarjitaa (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.
(459) पुरातना Pooraatanaa - Ancient, being the first of all. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 802
(460) पुरूषार्थप्रदा Purushaartha-pradaa -Granting the returns of the efforts of men, who propitiate Her.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 291
Those who worship the Supreme Shakti, whether properly or improperly, are certainly not in Samsara (worldworms) and are sure to be liberated in a miraculously short period, on being dragged through most dizzy downfalls after most enviable enthronements, repeatedly.
Purushaarthaas are four in number, being Dharma, Artha, Kaama and Moksha. These respectively mean righteousness and religion, property and means for making religious progress, fulfilment of legitimate desires and liberation or salvation.
(461) पुलोमजार्चिता Pulomajaarchitaa - Worshipped by Indra's wife.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 545
None can be more queenly than She , who is the wife of Indra, the king of all deities, and the constant queen. The mythology is that on exhaustion of all merit (Punya) one Indra falls and another Indra takes charge. Indra's wife however , remains constantly the same . Even she serves Her humbly.
When Indra was dethroned, the wife of Indra received the powerful Mantra of Mother from Brihaspati and worshipped Tripura-Sundari. Indra was restored to her and the kingdom of heaven was restored to Indra.
(462) पुष्करा Pushkaraa - Lotus bodied. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 804
(463) पुष्करेक्षणा Pushkar-ekshanaa - Keeping Her protective eye on Vishnu sleeping as a child on the banyan leaf. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 805
Pushkaraa पुष्कर means a banyan tree. Vishnu is also called Pushkaraa. Ikshanaa इक्षणा means compassionate look. Mother beholds and protects Vishnu विष्णु with a compassionate and motherly loveful look during the period between dissolution and reconstruction of the universes.
(464) पुष्टा Pooshtaa -Because She gets Herself nourished from the very joy that She experiences by doing the welfare of Her devotees. ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 801
(465) पुष्टीः Pushtih - Nourishment. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 444
(466) पूज्या Poojyaa - She that has been worshipped and prayed in all times by deities and devotees. Then the aspirant worship and prays to her.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 803
(467) पूर्णा Poorna - Perfectioner. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 292
Zero and infinity are juxta-positional.The Laya, the absorption results in Mother showering Her Grace to perfect the devotee. She makes him perfect.When you prostrate full and it appears certain that you are unable to get up by yourself, then Mother raises you Herself. When the streak of even polluted water becomes so small as to be invisible and loses itself in the Ganges, that streak become Ganges. So long as certain house refuse thrown on the road has some form it is refuse thrown on the road but when it becomes formless then it becomes the road itself.
(468) पूर्वजा Poorvajaa - First born. Born before every thing else. This name means that presuming that every thing has a birth,She is first. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 975
(469) प्रकटाकृतिः Prakataakritih Of form experienced by all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 830
Prakata ,experienced by all, akrutih Her nature. All men themselves know as "I", and have no doubt about the existence of themselves and yet through delusion they never think, know or recognise all different selves to be proceeding from Mother.
A child believes, it is indebted to the house tap for allying thirst. A working cooly says he is indebted to the street pipeline. A mechanical engineer says he is indebted to the water work station. The hydraulic Engineer states he is indebted to the river dam. The physicist says he is indebted to the clouds. The geologist says , to the ocean , further someone to Sun and still further, the astronomer will refer to the solar system and so on. Each man is able to judge according to his capacity.
(470) प्रगल्भा Pragalbhaa - Strong. Strong enough to carry on the whole working of the universe without rest and exhaustion.ललिता सह्रनाम स्तोत्र, नाम क्रमांक 938
(471) प्रचण्डा Prachandaa - Wrathful.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 827
It is out of fear of the dispenser of the Karmic law, i.e.. of Her, that the different deities regularly discharge the duties assigned to them. The Sun revolves untiringly. Out of fear of Her, the wind blows. How can one without the possessing the capacity of showing anger, and whom the people do not fear, enforce righteousness ? People are often set right more by fear of punishment than by love of reward.
(472) प्रज्ञानघनरूपिणी Prajnaanaghanarupini - In the shape of concentrated knowledge.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 574
Knowledge obtained as the concentrated essence from experience of many actions and their results and conclusions which gives guidance to every being, at every further step.
As the taste of saltishness experienced in a lump of salt is neither within nor without, so is full and concentrated knowledge, permeated in and around the "object known", outside and principally as reflected in the brain stuff.
(473) प्रतिपणमुख्यराकान्ततिथीमण्डलपूजिता Pratipana-mukhya-raakaanta-tithyi-mandala-poojitaa -She that is worshipped in the family for every one of the fifteen days from the first Tithy (Hindu day) to full moon, and new moon. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 610
(474) प्रतिष्ठा Pratishthaa - Foundation. ललिता सहस्रनाम स्तोत्र नाम क्रमांक 829
Pratishthaa means honour or fame , fixity and foundation.
Mother is the foundation of the Universe, and the supreme consciousness which She has or is , is the foundation of all consciousness about all things. She establishes certain relations of cause and effect, substance and property, and laws governing all the phenomena of the Universe. Similarly in the path of evolution, it is Her Grace that lays the foundation of all evolution.
It is this Pratishthaa which gives fixity, character and devotion, and which establishes firmly in devotion and the path of progress.
Praan-Pratishthaa of an idol or a photograph means the sanctifying the same, by pouring in or establishing the soul force therein, by those that are empowered to do so, by intense devotion and purity, through Divine Grace.
(475) प्रत्यक्चितिरूपा Pratyak-chiti- roopaa Inner consciousness of all. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 367
