Lalita Sahasranama meanings per name
151. Nirantarā
Meaning –
1) She is eternal.
The Supreme Parabrahma, who is here being described in a female form of Supreme Mother, is deathless, omnipresent, has no limitations of any kind.
2) Nirantara is that which does not require a reason/ motive for its existence although it provides an opportunity for others to exist.
Just as the limitless space provides an opportunity for the solar system and other creations to exist within it, the Supreme Mother provides an opportunity for others to exist, although She herself does not need any support for Her existence.
152. Niṣkāraṇā
Meaning – The Supreme Mother, who is the primordial force for this creation, does not need a cause (apparent reason, kāraṇa) for Her existence.
153. Niṣkalaṅkā
Meaning – She is faultless, unblemished and sinless. This re-iterates Her state of purity.
This is a very powerful name towards description of the Supreme Essence.
154. Nirupādhiḥ
Meaning – She is devoid of upadhi (carrier, body).
In the literal sense the physical body is the upadhi (carrier, shareera) for all beings as it carries the being who is seated within. When the resident (inner being) of this carrier drops it and goes away, the body is called Shava (dead body). The all-pervading Supreme Energy does not require any such carrier for existence.
When the Supreme Energy descends and takes on a carrier (body) for the upliftment of others, it is called an avatara. Even forms such as that of Durga or Chandi were carriers taken for the benefit of others.
155. Nirīśvarā
Meaning – There is no ruler (īśvara) who can command Her.
Eśwara means ‘Lord/ ruler’. Nir+ Eśwara means ‘without any ruler’. Through this, we understand that there is no force bigger than her. She is the Lord of all Lords, leaders of all leaders.
Declares the Upanishad –
Na chāsya kashchijjanitā na chādhipah
Meaning – The Supreme Energy (Supreme Mother) has no father (janita) nor Lord (adhipa, leader).
The next few names teach about the six inner enemies (arishadvargas) that exist within the individual. While declaring that the Supreme Mother is devoid of them, they also teach ways to overcome them. While externally these names appear as if they are profusely praising Her, they in reality create in the person a deep desire to get rid of them and to scale greater heights. To inculcate good traits, willful practice is a must. Krishna emphasizes this when He says to Arjuna –
‘Abhyāsena tu kaunteya vairāgyena ca grhyate’.
156. Nīrāgā
Meaning – She is over and above the feelings of like, dislike, attachment etc. (rāga).
(Rāga can be described as feelings of fondness, affinity, intense desire, attachment etc. towards a person/object. Dwesha can be understood as feelings of dislike, hatred, aversion or antipathy towards another object/being) – Source Internet.
Rāga is the basis for dwesha. Rāga should be overcome before dwesha can be attacked.
One of the first traits that assume power over an individual is the feelings of rāga – dwesha (likes and dislikes). This happens right from infancy when feelings such as ‘I, mine, my people, my things and my near and dear ones’ begin to form in the mind. With this, the feelings of like-dislike begin to sprout.
Living in such a state is like building a fence and living within those limited boundaries. These feelings are mental blockages that bind the person and impede spiritual progress. True ‘broad-mindedness’ should be from the mental perspective. At this highest level, this rāga turns into anurāga, a state wherein feelings of love and compassion towards the entire universe and towards all its beings, envelop the person. To inculcate such large- heartedness and universal love, we are customarily asked to pray to the Almighty for the welfare of others, at every step of our life. For example, before every meal, we pray to the Almighty and seek that every being in the universe is able to get food for the day.
You may then doubt as to why Krishna preached and instigated Arjuna to take up arms when the latter was displaying feelings of love and compassion (daya) towards his kinsmen in the battlefield. A very important point to be noted here is that dharma (righteousness) is the foundational root from which everything stems. Daya (compassion) is merely a branch of dharma. When the main root ‘dharma’ has been routed out what is the use of protecting its branch ‘daya’?
Arjuna’s compassion (daya) should have been towards the citizens of the land who were suffering under these unrighteous (adharmic) rulers; restoring their peace should have been his penance. Instead, he wrongfully developed feelings of compassion towards his kinsmen and sought to refrain from fighting. As this was incorrect, Krishna rightfully sought that Dharma should be restored.
157. Rāga-mathanī
Meaning – She churns the feelings of rāga that exist in the mind of the devotee and causes them to be thrown out.
She thus ensures that her devotee evolves to a state that is above likes-dislikes.
158. Nirmadā
Meaning – She is devoid of arrogance and self-pride (mada).
159. Mada-nāśinī
Meaning-
1) She brings about a transformation in the mind of the devotee and helps him/her overcome mada (self-pride/ arrogance).
Pride is of varied types – Dhana mada- infatuation/ pride due to riches; Vidya mada- pride due to knowledge (vidya mada), intoxication due to power, and many more. She destroys all forms of mada in the devotee.
2) Madanāśinī can be split as madana+ ashini. ‘Madana’ refers to the desires, intentions (sankalpas) of the mind. ‘Ashini’ means ‘to swallow’. She swallows such cravings and desires. For this reason it is essential to be in Her presence, as far as possible.
3) Madana also means ‘madness’. Here madness refers to the various different mental illnesses that are entertained in the mind. She plucks them out and renders her devotee free from madness.
160. Niśchintā
Meaning – She is untouched by worries, anxieties.
‘Chinta’ means unnecessary thoughts and worries and includes the grief/ sorrow that accompany it. An individual is tormented by chinta whenever events contrary to the liking of the mind take place. Such worry and grief (chinta) is destructive, dangerous and harmful.
chitā dahati nirjīvam, chintā dahati jīvitam
Meaning – The funeral pyre (chitā) envelops the dead body and reduces it to ashes. However the fire called chintā (worries, anxieties) burns out a living entity itself!
While ‘chintā’ is to worry and think about useless matters, ‘chinatana’ means to reflect and contemplate about the Almighty. Chintana paves the way towards the Almighty while chinta paves the way to destruction.