माई कुमारी सहस्रनाम
654) Medonishthaa मेदोनिष्ठा - Presiding over fat. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 509
That supreme intelligence which has a very subtle discrimination of good and evil, action and omission, religion and irreligion, eternal and evanescent, imperishable and perishable, primary and secondary, essential and non-essential, regeneration and degeneration, sinlessness and sinfulness etc.
This supreme is intelligence is one of the aspects of Mother.
The hidded idea behind the repetition of the Maai names is that very truth has to be realised. By repetition of names you establish the personal relations between Mother, yourself and the truth.A description is something like a third person's voice, whereas in the case of a book of names, different aspects of the Truth are abbreviated into different names and when each name is repeated with devotion and with appeal to Mother, that helps the devotee to realise the truth embodied in that name. That truth is grasped and impressed most concentratedly and assimilated.
To be hearing after a full banquet dinner while rolling in a bed, " Man must have discrimination ", and giving a half attentive affirmation to it, is one thing. To be directly addressing Mother with a flower offering in a devotional posture after fasting in a divine atmosphere of solitude, and unified beatitude as "Mother", Thou art the discrimination", is another thing. This is one explanation only.
Another point which readers of the vast ocean of scriptures should have clearly before their mind, is that they should not get confused because of the repetitions of same names.To be a master of a subject, the student has so often to return again and again to the first point. It should however be born in mind that his returning to the first point after one, or more revolutions is entirely different from his first reading. Similarly even regarding the sequential order, after one reading and understanding, the repetition has not only a new importance but it is in a way necessary to obtain mastery in matter of the recognition of each truth by itself. Mere knowing is nothing.
The very first thing is the clear and correct understanding of the life, universe, soul, relations with one another, natural tendencies , relation of action and reaction, working forces, and Mother's supremacy over every element and every action.
This word states that what has been often promised. "She bears the burden of those who try to follow Her path either as Jnanins ज्ञानी, Bhaktas भक्त, Yogis योगी or Karma Nishthas कर्मनिष्ठ .
667) Yogadaa योगदा - Bestower of Yoga, the science of meditation. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 654
Yoga योग is the union of individual soul with the Supreme Soul which results by a process after having controlled all senses with mind. Yoga results in being freed from the attachment from pain. Yoga is the restraint of mental modifications and mainly of four varieties - The Raja Yoga राजयोग , Hatha Yoga हठयोग , Mantra Yoga मन्त्रयोग and Laya Yoga लययोग .
The above is the popular interpretation of Yoga. Taking Yoga as union, it is the union of the enjoyer, the bestower of the enjoyment and the object of enjoyment. In a word the Bestower of enjoyment is the Mother, the enjoyer is the devotee and the enjoyed is the universe in the first instance and later She Herself. There is a stage when both are enjoyers of each other. During the last stages there is the unification of all these three as one. Next two remaining unified and finally one alone remains.
The highest form of Mother as Infinite Source of the essence of Sattwikness सात्विक alone is the bestower of enjoyment and may be called योगदा Yogadaa. The next form with greater portion of Rajas रजस is the enjoyer, the devotee. Here She may be called Yogini योगिनी. And the third containing predominating portion of immovability and material nature is that of the universe, In this She may be called Yogyaa योग्या.
675) Rakshaakari रक्षाकरी -Protector. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 317
684) Ramaa रमा ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 313
Rasa is the nectar of unity with Mother. Rasa is the supreme way in the fructifying seed.
Duryodhan दुर्योधन approached his mother who was powerful and chaste Sati for blessing so that he might not be defeated or killed. Gaandhaari गांधारी told him that she would pray to God and the moment she opened her eyes from the state of divine communion, whatever portion of his body her eyes would fall on would be immortalised. Duryodhan दुर्योधन deluded as a result of the diplomatic advice of Krishna कृष्ण wore a flower chaddi, fearing least it would be indecent if he were to appear in naked form his mother. When Gaandhaari गांधारी opened her eyes she wrathfully shouted out "You fool, you have been deceived". In the war he was killed, being hurt in the part that was concealed under the flower-wear.
You have to approach Mother as you are and hand yourself over.
Salvation is not for him who confers himself to the scriptural words alone , but for the man with firm vows who has ceased from worldly pursuits, who never injures any one and who rejoices in the meditation of self with Mother and who always enjoys the ecstasy of union with Divine Mother as above described.
The difference between a Daitya and a Raakshasa is a subtle one. A Daitya or a Raakshsa is one of undivine tendency, but Daitya is so , not out of ignorance of higher knowledge and occult practices, but out of a hereditary revenge to the Deities, or out of passion of personal aggrandisment. In fact, Daityas often did much more severe and hard penance than the Devas. Even the art of Sanjivani or life-restoring was known to them. The difference between Deities and Demons can be well expressed by opposite pairs of softness and hardness, moderation and extremity. God in the long run and self in the long run. Mythologically , Demons and Deities are children of the same father but different mothers, viz., Diti and Aditi. They are the manifestations of the same force , but put to contrary uses and spent in contradictory fields of thought, desire and action. Raakshasa is only a species with inherent nature which is just the reverse of godly and divine nature.
696) Raagasvarupapaashaadhyaa रागस्वरूपपाशाढ्या - Holding the noose of desire. [ललिता सहस्रनाम स्तोत्र,नाम क्रमांक 8 ]