Sunday, October 12, 2014

Names 676 to 687




(676) Duhkha-hantri दु:ख्खहन्त्री  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 the pain of any kind.

The Dukkha 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 a summary of presents results. Say you insult someone and he slaps you. None of the two actions was destined. You save a child from an 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 a reward or punishment. Just as the Central Board of all the different railways, with the 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 off the 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 take 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, the general outline of the standard of living, financial condition, the 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 truly 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 entitled 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 take 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 the 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

(677) Annadaa अन्नदा - Giver of food. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 669

(678) Vasudaa वसुदा - Giver of wealth. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 670

(679) Rajyadaayini  राज्यदायिनी - Bestower of  dominion. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 685

(680) Saamraajya-daayini साम्राज्यदायिनी - Bestower of the fortune of being king of kings. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 692

(681) Mahaa-saamraajya-shaalini महासाम्राज्यशालिनी - Resplendent with the widest dominion of dominions. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 582

(682) Anarghya-kaivalya-pada-daayini अनर्घ्यकैवल्यपददायिनी - Giver of the abode of priceless salvation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 926

(683) Nirvaana-sukha-daayini निर्वाणसुखदायिनी - Conferring the bliss of Nirvaana (salvation). Nirvaana means deathless-ness and continued experience of indescribable bliss. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 390

(684) Mukti-rupini  मुक्तिरूपिणी - She that is Salvation Herself. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 737

Salvation is not merely the removal of ignorance or Avidyaa, but in a positive way attaining the condition of ever remaining in one's own bliss. Salvation is therefore in a way, becoming the Absolute Self.

(685) Niraashrayaa निराश्रया - Summarizing, Mother is the Saviour of the hope-lost and Supporter of the support-less. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 147

Saviour of the supportless. Whoever has no sympathizer, supporter or consoler finds the highest Saviour, Supporter, Sympathiser and Solace-giver in Her.

In the reverse sense, She belongs to them alone, i.e., She is fully realised by them alone, who are supportless, i.e., who have gone above the stage of considering anyone else except Mother to be relied upon, and responsible for their well being or well faring.
So long as the devotee has the thinnest thread of hope in anyone else except Herself, She allows the devotee to try it, to teach her or him the lesson, that none but She is hers or his.

Thus Mother is described first as Mother, next as the Controller of all powers, next as the Controller of all boons. 

Next is a slight reference to the very general way, how different aspirants are with reference to the evolutionary path. 

 Some select few progress by the direct desirelessness but as a general rule, almost all by direct desirefulness. She is the elevating force, from the commencement for the select few of the first type, and degrading force in the beginning and then elevating force generally, for almost all of the other type. One way or the other depends upon the plane on which each soul stands when She is pleased to confer Her special Grace. Excepting instances of special Grace, the common rule is, for each soul to be attracted towards temptations and to be wise by experience and to get wiser and wiser. The first classification includes those that get wise by others' experience or by meditation of the miseries resulting from evil, by magnifying what little experience they have. Few are able to start from where they are, but most need backing potentiality, i.e., the energy to forcefully rush ahead, as the reaction of temporary retarding and receding.
The next two names convey this idea.

(686) Lobhanaashini लोभनाशिनी - Destroyer of all temptations, i.e., of weakness, ignorance,etc., which leads to the temptations. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 171

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