Lalita Sahasranama # 182

Niskriya

She who is not attached to action

She has no limbs, no body in Her Highest form. So she is not attached to action whether injuncted or prohibited.

Or the name may mean one who has become the doer and the cause without being attached to the actions

Lalita Sahasranama # 181

Mrtyumathani

mrtyam mathnati sa

She who removes death

She removes the death of her devotees

Lalita Sahasranama # 180

Nirnasa

nirgatah nasah yasyah sa

She who is without end

Nasa= end. But she is eternal. Hence she has no end.

Lalita Sahasranama # 179

Bhedanasini

Bhedam (= vyavaharikam ttavjnanena) nasayati iti tatha

She who destroys the idea of difference

Bheda = difference. It may mean the knowledge of difference. By the real knowledge, she destroys the idea of bheda (duality)

Lalita Sahasranama # 178

Nirbheda

nirgatah bhedah yasyah sa

She who is without bheda, i.e., difference

She is said to be free from difference (i.e., duality) Siva and Sakti are not different

Lalita Sahasranama # 177

Nirabadha

a (samantat), badhah = abadhah, nirgatah abadhah yasyah sa

Whose reality is never sublated

When we perceive silver in the shell, the knowledge ( i.e., reality of object) is badhita. But when one realizes that it is shell and not silver, the illusion vanishes. But in the case of the goddess there is no possibility of error about her real nature

Lalita Sahasranama # 176

Nirvikalpa

1) nirgatah vikalpah yasyah sa

She is without false imaginings

Vikalpa is the notion conveyed by mere words without corresponding objects

2) na vidyate vikalpah (prakasa) yasyam ( caramvrttau) tadrupa

One who is free from any variety of alternatives

3) Viruddhah kalpah (paksah) vikalpah tadabhavavati

Vi= opposite, kalpa= theory. There is no theory (or idea) opposed to Her existence. That is to say, she is devoid of all separateness

Lalita Sahasranama # 175

Bhavanasini

1) bhava (=samsaram), nasayatiti tatha

She who destroys the samsara ( i.e., the cycle of death and birth)


Bhava = samsara = cycle of death and birth. The person who worships her with faith and devotion becomes free from wordly bondages.

According to the brhatjabalopanishad, Bhavanasini is the name of a river

Lalita Sahasranama # 174

Nirbhava

nirgatah bhavah (=utpattih) yasyah sa

She who is without origin

Lalita Sahasranama # 173

Samsayaghni

Samsayam hanti iti tatha

She is remover (lit., destroyer) of doubt

She destroys the doubts of the devotees. Whosoever realizes the real form of the goddess becomes free from all doubts. She is the guru of devotees. So she destroys all the doubts

Lalita Sahasranama # 172

Nihsamsaya

nirgatah samsayah yasyah sa

She who is without doubt

This quality (i.e., being without doubt) of guru is described here and the latter is described in the name that follows.

Lalita Sahasranama # 171

Lobhanasini

(bhaktanam) lobham nasayati sa

She is the destroyer of greed

It is said that greed destroys good qualities of devotees. Hence Sri Devi is the destroyer of greed in the mind of the devotees

Lalita Sahasranama # 170

Nirlobha
nirgatah lobhah yasyah sa

She is completely free from greed.

As she is most liberal and magnanimous by nature

Lalita Sahasranama # 169

Krodhasamani

Krodham samayati iti
She who extinguishes anger
Krodha is counted as one of the six enemies. It spoils all the acts of devotion of the devotees.

Lalita Sahasranama # 168

Niskrodha

Nirgatah krodhah yasyah sa
Who is without anger

She is also called so because She is also devoid of hatred which is the root cause of anger

Lalita Sahasranama # 167

Papanasini

papam nasayati iti

She who destroys sin.

Nasini = She completely destroys the sins of Her devotees, who repeat Her holy hymn.

Lalita Sahasranama # 166

Nispapa

Nirgatani papani yasyah sa

She is devoid of sins

Lalita Sahasranama # 165

Mamathahantri

mamatayah (=tadrsya buddhyah) hantri

Destroyer of conceit of others (mamattva)

Lalita Sahasranama # 164

Nirmama

nirgatah mamah yasyah sa

She who has not the conceit of 'mine'

When the idea of self comes, it implies separateness. But the Goddess is without separateness

Lalita Sahasranama # 163

Mohanasini

moham (=ekatva jnanadanena) nasayati iti

She who destroys the delusion due to avidya, the bhaktas are confused, but by giving the knowledge and idea of unity she destroys the bewilderment of her devotees.

Lalita Sahasranama # 162

Nirmoha

nirgatah mohah yasyah sa

She who is without bewilderment

The word moha means erroneous perception ( i.e. vaicintyam) It is nothing but confusion of thoughts. She is free from it.

Lalita Sahasranama # 161

Nirahamkara

nirgatah ahamkarah yasyah sa

She who is without egoism

Ahamkara is of three kinds according to the qualities of Sattva, Rajas and Tamas, called vaikarika, taijasa adn bhutadi respectively

Lalita Sahasranama # 160

Niscinta

na vidyate cinta yasyah sa

She who is without worries

Cinta generallt means rememberance but in the name, it is used to mean recollection of painful topics or worries.

The word also means delusion. According to this interpretation the name means She is without delusion.

Lalita Sahasranama # 159

Madanasini

1) madam nasayatiti

She who destroys the pride

2) Madanam asanati iti

Madana = excessive anxiety and asnati = eats. She drives away (lit., eats) excessively anxiety

Lalita Sahasranama # 158

Nirmada

na vidyate madah yasyam

She who has no pride.

Lalita Sahasranama # 157

Ragamathani

ragam mathanaiti

Who extricates and destroys the passion. She destroys the passion in the minds of Her devotees by removing their attachment towards everything except herself.

Lalita Sahasranama # 156

Niraga

1) Nirgatam ragah (=kamah) yasyah sa
She who is free from passion

The text now proceeds to reject the theory that the differences in the mind belong to the self adn to teach that renunciation is the means of overcoming the six enemies, viz., kama (desire), krodha (wrath), lobha (greed), moha (bewilderment), mada (pride) and irsya (envy).

She is devoid of desire because she has satiated all her desires.

2) Raga - according to Sandilya Sutra (1.6), it means 'longing for'. But the goddess is free from it, as she has no object to long for.

3) niram (=jalam) agah (=parvatah) tadubhayarupa
Nira means water, aga mountain. She assumes both the forms

Lalita Sahasranama # 155

Nirisvara

na vidyate isvarah yasyah sa

She is without a ruler ( lit., superior). Since she is the ruler of all. She is not under anyone's rule.

Of the two systems of Indian philosophy, the mimamsa and the sankhya, the former is sesvara (with lord), while the latter is nirisvara (without lord). But the goddess belongs to both, hence she is seen as 'without a ruler'

Lalita Sahasranama # 154

Niurpadih
upadih rahita

She is without limiting adjuncts

The word upadhi is explained as follows: upa = near, adhi = adadhati = gives own characteristics. Just as the red flower transfers its (red) color to the crystal near it, the nescience, and ignorance are the upadhi which causes the appearance of plurality (cit) (i.e., consciousness)

The word nirupadhi is the real cause to identify Devi with the special quality of faultllessness
There are two upadhis: one is 'whole' (sakhanda) and the other is fragmentary (akhanda). The goddess is free from both the adjuncts

Lalita Sahasranama # 153

Niskalanka

na vidyate kalankah yasyah sa

She is faultless

She is devoid of sin (kalakah means sin)

Lalita Sahasranama # 152

Niskarana

1) na vidyate karanam yasyah sa
She who is without cause. As She is the cause of all (everything), She is without cause.

2) Or nihsesam karanam (prathamam) yasyam
She is one in whom the cause (i.e., karana) rests