[276] त्रिस्था Tristhaa - 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.
[277] त्र्यक्षरी Tryakshari - Three-syllabled. ललिता सहस्रनामस्तोत्र, नाम क्रमांक 630
the three syllables are the Beejaas of the three divisions (of the Panchadashi Mantra ) , namely, Vaagbhava, Kaamaraaja and Shakti.Vaagishvari is the Jnaana Shakti and confers salvation. Kaameshvari is the ruler of desires and is the Ichchhaa Shakti. Bhagamaalini is the Kriyaa Shakti, the supreme energy, which is the fulfiller of desires at one end, and the securer of the salvation at the other.
[278] त्र्यम्बिका Tryambikaa - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 762
Shiva and Shakti are each conceived as having three eyes. The three eyes of Shakti are the Sun, the Moon and the Fire.
Taking Trinayanaa to be the name of Maai, She is so because She gives from each of Her three eyes the boons of illumination(Sun), bliss of devotion (Moon) and fire of self-purification. Nayan नयन means path, and devotees are laid to Her through faith in Guru's word, by meditation about Her and observation of Her miracle of Her response and assistance and leading, etc. or by Shravan श्रवण or hearing, Manan मनन or contemplation and Nididhyaasan निदिध्यासन or reflection.
[279] त्वकस्था Tvaksthaa - Presiding over skin.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 481
[280] त्वम Tvam -Thou. She to whom Thou art indebted for whatever Thou conceivest as "Thou", "Thy" or "Thine".ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 426
द
[281] दंष्ट्रोज्वला Danshtrojvalaa - With shining tusks. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 488
[282] दक्षयज्ञविनाशिनी - Dakshayajnavinaashinsi ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 600 The breaker of the sacrifice of Her own father, Daksha. Daksha means clever and may also be taken to mean, proud of one's capacity position and powers. If you have every good achievement but pride has not left you, all your best work of sacrifice gets over-toppled. Mythologically Daksha insulted his daughter Sati, by not inviting her husband Shiva. She threw Herself in the sacrifice-altar and Shiva on hearing this,broke the sacrifice and the universe trembled, thinking of its fate, as a result of the wrathfulness of Shiva.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 600
[283] दक्षिणादक्षिणाराध्या Dakshinaa-dakshinaaraadhyaa -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 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.
[284] दक्षिणामूर्तिरूपिणी Dakshinaa-murti-roopini - 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 through 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.
[285] दण्डनीतिस्था Dandanitisthaa - This one word explains the motive underlying the unusual course that Mother takes in some cases,viz., that suggested by such names as A-Varadaa or A-Mati, i.e., giving the boon which would in reality be an immediate evil or giving the sinfulness driving intelligence. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 608
As the proverb goes," For the horse, only little pull of the bridle is enough , but for the ass needs cudgels as it would walk straight only so long as the smarting effect of the cudgel-beating lasts."
She, that establishes Her devotees or makes them firmly seated, in the path of morality and restraint by chastisement. If necessary and makes them stand like an adamantine rock, ready to suffer any punishment for the sake of their morality and principles.
[286] दध्यन्नासक्तह्रदया Dadhyannaasakta-hridayaa - Fond of food mixed with curds. ललिता सहस्रनाम स्तोत्र नाम स्तोत्र ,नाम क्रमांक 512
[287] दयामूर्तिः Dayaa-murtih Personification of mercy.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 573
[288] दरस्मेरमुखांबुजा Dara-smera-mukha-ambujaa - Whose lotus face is wreathed with sweet smiles. The smiles are observable through eyes and Her conch-shell-like transparent neck. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 924
[289] दरहासोज्वलन्मुखी Dara-haaso-jvalan-mukhi Whose face shines with smiles. ललितता सहस्रनाम स्तोत्र, नाम क्रमांक 602
[290] दरान्दोर्लितदीर्घाक्षी Daraan-dolita-dirgha-akshi - With slowly moving large eyes. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 601
Again, Dara डर means fear, and andolita अन्दोलित means driving out. She whose glances dispel the fear of Her devotees.
[291] दशमुद्रासमाराध्या Dasha-mudraa - samaaraadhyaa - Worshiped by the different positions of fingers (from Sankshobhini संक्षोभिणी to Trikhandaa त्रिखण्डा ). Mother as ruler of Trikhandaa त्रिखण्डा is called Trikhandeshi त्रिखण्डेशी. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 977
From idol or the objective existence in the shape of image, we go the Yantra यन्त्र or Shree Chakra श्रीचक्र . Now, further we dispense with any outside thing as an idol, image or a chakra and resort to Mudraas, which means different figures formed by joining fingers in different positions.
[292] दहराकाशरूपिणी Daharaakaasharupini -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.
[293] दाक्षायणी Daakshaayani - Daughter of Daksha .We take it, also, to mean extremely clever in saving her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 598
[294] दाडिमीकुसुमप्रभा Daadimi-kusuma-prabhaa - Of the hue of a pomegranate flower. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 560
[295] दिव्यगन्धाढ्या Divya-gandhaadhyaa - 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 favorites 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.
[296] दिव्यविग्रहा Divyavigrahaa - Divine bodied, with shining person.ललिता सहस्र नाम स्तोत्र, नाम क्रमांक 621
Those who get a glimpse of Mother, first see such a flood of light, that the eyes close down as on the sudden appearance of sDivyavigrahaaunlight in dark and the devotee falls in a swoon for a few seconds.
[297] दीक्षिता Dikshitaa - She is the person that is initiator and initiated to undertake such a momentous work sacrifice requiring a vast amount of money and vast number of men and materials, etc. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 695
[298] दु:ख्खहन्त्री Duhkha-hantri ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 191
On the other hand, She is the destroyer of pains and miseries. Especially, the pain caused by worldliness, births and deaths. The complete release from pain of any kind.
The Duhkha दुःख्ख or pain may roughly in the worldly view be taken as arising from the three sources, viz., (1) Due to visible causes including other beings and even elements; (2) Due to the karma, which means the action-reaction law, omission of one's duties and decisions, by dispensers of justice, etc., and (3) Impurity and sinfulness of the soul.
You are over-proud, lustful, greedy, etc., and therefore, you suffer, you are humbled, insulted, punished, filled with anguish and blotted with failures. This is the first source. Your only son after whose comforts you spent your whole wealth unthoughtfully, and became a beggar, turns faithless or dies. This is the second source.The said two kinds of pains or miseries are known as Bhautik भौतिक and Daivik दैविक , respectively.
The third source is that of the multiplication of miseries, due to perverted notions, crookedness, evil intentions, ignorance and slothfulness of the soul. This is called Atmik आत्मिक.
Sufferings due to Action-Reaction Law, as a corollary to the Re-incarnation theory, as also enjoyments, and therefore the actions, in a word Duhkha दुःख्ख, Sukha सुख, and Karma कर्म are mainly classified as of three types - Kriyamaana क्रीयमाण, Sanchita संचित and Praarabdha प्रारब्ध. Kriyamaana क्रीयमाण means summary of presents results. Say you insult someone and he slaps you. None of the two actions were destined. You save a child from accident, and the parents out of gratitude send you a rich present.
Sanchita is the sum total of your assets and liabilities. For every good or bad act of yours, including the smallest thought, word, desire, emotion. etc., there is reward or punishment. Just as the Central Board of all the different railways, with deepest concentration, arranges out a programme and a schedule of lines, number of trains, stoppages etc., so that the maximum possible convenience of the whole country be served, etc., so after full consideration, as to how to best cancel the assets and liabilities of each soul, programmes and details of every life are worked out, and each life is, so to say, chalked out in advanced.
Relations of different souls, their dealings, their inclinations to one another, are all so intelligently and comprehensively interwoven, to form the details of each life, that there are three principles mainly secured :- (1) With the minimum number of lives, the maximum work of realising the assets and paying of them liabilities, is done. (2) Every soul is given his free will, within certain limits, and even some success, as a result of his strong will, ,within certain limits, which are different for different souls and very extremely widely. (3) It is seen that on the whole , every soul as an individual has been progressing and getting better from the point of experience and spiritual enlightenment and has been pitching his tent, nearer home. In details of every life and in the combination of several lives, there are certain relationships, dealings and happenings which must takes place as dead certainties. These details are called Praarabdha प्रारब्ध details. Praarabdha प्रारब्ध literally means "begun" and is compared to an arrow discharged, which can not be revoked.
Thus there are certain details, e.g., birth, wife, children, general outline of the standard of living, financial condition, relationship of being a creditor and debtor with other souls, natural inclinations , maximum capacities, attainments, general evolution etc.
Once this reincarnation theory is explained and accepted, the next difficulty raised is this :- " If everything is going on and is enforced, as the action-reaction law, what is the use of devotion and Mother's intercession ? "
The answer is, that the above law is the standing law. Every Law has however exceptions and there are special treatments as well, as also Queen's Mercy, as also kind or severe individual treatment, during punishment. There the devotee is at an extremely great advantage.There is no partiality, as anyone who devotes to Mother has those concessions and considerations.
But the more important subtler facts are, that devotion brings about the intrinsic absolute change in the soul, so very automatically and imperceptibly. A truely religious devotee is so very careful of his actions , that his Kriyamaana automatically ceases.Regarding Sanchita, he forgets all his assets. He renounces his claim to all happiness he is entitle to, because he has secured much higher happiness. Change in him often creates a similar noble change in his creditors, as well.Further Mother gives him strong bearing power. Mother gives the steel armour, which defies all bullets discharged on the devotees as required by the Karmic Law. According to Mai-ism, as also Hindu scriptures , even Sanchita is burned away by devotion and what remains is the Praarabdha, which he has to consume out, by actually suffering.
A great devotee was suffering from piles and paralysis. The worshipped attended him, and washed his private parts. One day he questioned, " Oh God, if you love me so much, why don't you remove the disease itself ?" Lord said," Praarabdha must be consumed out only by actual suffering."
Further , the devotees have the advantage of suitable adjustments, as when sufferings should befall them.In a word, the devotee does not escape his creditors but has a very strong protection and a special treatment. He has the relief of liquidation. He renounces everything and the court takes charges of his assets and liabilities. Still further in the higher type of devotion, the minds which takes the cognizance of all sufferings is entirely absent, being absorbed in God and therefore the effect of suffering is least.
Yet still further, a true devotee of the highest order, is psychologically so moulded that he has only one thought and one feeling and he says, "Mother's Will is my will."
One more point. Why should devotees forego their claims to all their assets ? Suppose there is quite an extra-ordinary robber who very dexterously stole away some precious ornaments from a Prince's palace. He has suffered, he has passed through rigorous imprisonment and has been wise and is earning his bread by honest labour, in a small village.
Suppose a fire broke out in the village, and the thief, now a thorough gentleman, saved a family and the prince has proclaimed a big prize for whoever comes forth and proves that it was he who saved the family from the fire.
Will he go ? Will you go ? He shudders at the idea, of having to go to very same palace and very same prince. He does not want to take any chance, lest the ornament of the palace may tempt him again and all his labour of evolution be again lost. He forgoes the prize. Even if someone said , it was he who saved the family, he would not admit it.To apply this illustration, to be able to have the opportunity of enjoying his dues, he would be placed in the tempting world once more. He may get the prize but there is again the chance of being tempted away and rotting under a rigorous imprisonment.
The relationship of Mother and child is so very sacred and secret, that during their communion, no deity dare peep, much less record what takes place.
Justice demands that a certain crime, say insulting the judge, is punishable with say a hundred lashes. Even a Henry, a prince, has to undergo the punishment, but the prince lashing will be quite different from a dacoit-lashing.
[299] दुराचारशमनी Duraachaar-shamani - Putting an end to evil conduct and customs. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 194
Evil customs are those, that are contrary to the conscious of the wise, and are observed without sincerity and only hypocritically. Evil conduct is that, which lacks in love to others and in obedience to the rules of virtuous life, It is clear therefor, that She is having no favouritism, or any similar concern with evil customs, prevalent in Her name.
She knows everything, as to how much sincerity and how much hypocrisy underlies a certain action of the devotee.She knows which true devotee has been mortifying and which hypocrite devotee is enjoying himself under the name of religion, etc.
[300] दुराधर्षा Duraadharshaa - Difficult to be restored to form the point of control required as an essential quality.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 772
Both these terms are well explained by reference to the characteristics of Mother's religion as against Fathers.
Lukewarmness will not do. Strict obedience is indispensable. Haphazardness and halfheartedness,doing something somehow in some way just by way of appearing to be religious before others or relieving the conscience pricks by self-deception would not do in the Mother's Path.
For people of no special effort and special faculties, the routine path of stumbling, slowly proceeding further, more by the push from the behind than by their own initiative as in the row before the booking window is much better.
Shorter ways are always along steeper slopes or through difficulties. They that have no strength, no co-operation, no sense of their of own, no self-determination, for them this path is hard to follow.
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