Lalita Sahasranama # 151

Nirantara

antarena rahita

She is without break or difference. Antara means end of difference, etc

Lalita Sahasranama # 150

Niravadya

1) Nirgatam avadyma ( - garhyam) yasyah sa

Who is Blameless

Avadya means blame produced due to modification of he neiscence.

2) nirgatah (bhaktah) avadyat ( = narakat) yasyah prasadat sa
Avadya means a type of hell. By the grace of the Goddess, devotees escape from that hell.

Lalita Sahasranama # 149

Nityabuddha
She is ever wise. To correlate the sruti, she is in the form of cit itself. She is eternally wise.

Or, Suddhananda and Buddha may apply to the two tirthankaras of Jainas who have become immortal (i.e., nityas) by the grace of Devi. Their goddess Tara, was worshipped by these two

Lalita Sahasranama # 148

Nityasuddha
nityam suddha
She is eternally pure. She is always (in the past, present and future) without blemish.

Lalita Sahasranama # 147

Nirasraya
nirgatah asrayah yasyah sa
She is without body. She is asraya of all. She depends on none

Lalita Sahasranama # 146

Nisprapanca
nirgatah prapancah yasyah sa
She who is without expansion

Prapanca means expansion, accumulation. She is beyond the manifold, extended phenomena of the world

Lalita Sahasranama # 145

Nirvikara

nirgatah vikarah ( = samkhye prasiddah) yasyah
She who is free from changes
The word vikara means twenty-three categories of samkhyas

Lalita Sahasranama # 144

Nityamukta

1) Nityam Yatha tatha mukta
As she is eternal She is ever free

2) nityam mukta yasyah bhaktah sa
She whose devotees are ever free

3) nityam muncati (=mucyate va) ( = nityamuktasya bhavah) tattva
She who always makes herself free. Or, She is of the nature of Salvation

Lalita Sahasranama # 143

Nirupaplava

1) Nirgatah upaplavah (=nasah) yasyah

Who is without destruction

2) nihsesena (=atisayena) upa (=samipe) eva (=pindanda eva) plavo (=amrtasravanam) yaya sa

According to this interpretation nir=much, upa=near., in the body, plava = flowing (of the nectar). So the name means by whom the abundant flowing of the nectar flows in the body.

Lalita Sahasranama # 142

Niskama

1) nirgatah kamah (=iccha) yasyah s

She who is free from all desires

2) niskam amati (=gacchati) sa

One who puts on golden necklace

Lalita Sahasranama # 141

Santa

1) Samavati ya sa

She who is tranquil

2) Sakara anto yasya, tadrupa

She is of that form at the end of which letter sa occurs. i.e., the Amrtabija mantra

3) asanta iti va

- reaching to the end of the quarters, i.e., she is all pervading

Lalita Sahasranama # 140

Niskala

nirgata kala (= amsa vastavika) yasyah sa

She who is not a unit of real parts

The theory of those who say Brahman has parts is rejected. The sruti and smrti are not contradictory as there the parts are merely attributed.

Niskala may mean the meditation on Brahman or, that the goddess is also without qualities.

Lalita Sahasranama # 139

Nirguna

navidyate gunah yasyam sa

She who is free from qualities. The qualities are connected with the body; hence they are absent in what belongs to consciousness (cit).

Lalita Sahasranama # 138

Nirakula

1) nirgata akulata yasyah

Who is far from agitation. Though accompanied by avidya, she is not agitated. Or, she is far (nir) from the agitated ones.

2) Akulatvam may means void. She is far from void.

Lalita Sahasranama # 137

Nirakara

na vidyate akarah yasyah sa

She who is formless

The view of the Madhyamika Baudhas (who belong to sakaravijnanavada, i.e., idealism) is refuted. According to them everything has form.

Akara means the form to which the qualities are attributed, and which is not real

Lalita Sahasranama # 136

Nitya

1) The eternal one

She is called so because temporal stages like past, present and future are inapplicable to Her. She is beyond the three dimensions of time ( though impurities are not eternal, their ruler is so)

2) Nitya means the deities of fortnights or time or the nitya mantra.

Lalita Sahasranama # 135

Nirmala

nirgatah malah yasyah sa

She is without spots

Mala may mean embodied soul. She is without that soul (i.e., upadhiyukta atma). Avidya is also called mala which is the cause of impurity, darkness and confusion.

Lalita Sahasranama # 134

Nirlepa

1) Lepat (karma-sambandhaena lepah, tasmat) niskasita

Freed from impurity. She is called so because she is free from impurity of destruction (pralayakala). Impurity arises from action

2) nirgatah (=jnanena) lepah (=karmasambhandhah) yasyah sa

She, by whose knowledge the impurity runs away.

Lalita Sahasranama # 133

Niranjana

1) nirgatam anjanam (=kalima) yasyah sa

She who is without stain. She is called so because she is free from the impurity of the third soul (viz., sakala) described above. Free from maya.

2) nitaram ranjanam (ragah raktima santosanam sa) yasyam

She who is full of redness or joy, (ni = much, ranjana = redness or joy)

Lalita Sahasranama # 132

Niradhara

1) nirgatah adharah (=adhistanantaram) yasyah sa

Who has no other support

In the real sense She has no other support as She is the support of the whole Universe.

2) adharat niskranta

who has come out from the support ( i.e., base or muladhara). The upasargas are used in the sense of movement (krantyarthe)

3) she is the form of worship called niradhara which is explained in the SuSam. Of the external and internal worship, the internal worship is of two kinds, sadhara and niradhara. Of them, the niradhara worship is without form.

In some of the names that follow the text puts before us the nature of pure intellect, which is the object of the niradhara worship. The nature of the pure worship is described here by assertion, negation, positive definition and elimination of attributes. Then the means of obtaining it (i.e., Pure Intellect) and the real nature of the results thereby produced is described.

There are three types of ignorant souls (pasus). The first is the vijnanakevala, he who sees self in the non-self and therefore has impurity alone; the second is the pralayakala who has the impurity of karma which is imperceivable and which gives him a new body and the last sakala has the impurity of maya which creates the idea of duality. Of these, the second has the impurity of the first and in the third, impurity of the second.

Lalita Sahasranama # 131

Santimati

santih asya astiti

She is full of peace. As she never behaves in a rough manner with her devotees. She is called Santimati

Lalita Sahasranama # 130

Satodari

satam (=krsam) udaram yasyah sa

She who has a slender belly

The word sata means slender according to the grammatical sutra, 'so tanukarane'

Or, the word may mean the daughter of Himalaya who has hundreds of caves (satodara) satodarasya apyatyam stri like Haimavati form Himavan

Lalita Sahasranama # 129

Saraccandranibhanana

Sarat (=saratkalikena) candrena nibham (=tulyam) ananam yasyah sa

Whose face is like the autumnal moon. Her face is as charming as the autumnal moon.

Lalita Sahasranama # 128

Sadhvi (Pativrata)

She is Chaste. At all times ( i.e., past, present and future)

She is attached to Her husband only. And so she is chaste

Lalita Sahasranama # 127

Srikari

1) Karotiti kari sriyah kari (=srikari)

She who confers prosperity

2) Srikarah (=visnu) tasyeyam srikari

Wife of Visnu

Lalita Sahasranama # 126

Sankari

1) sam karoiti sankarah, tasya stri sankari

The wife of Sankara who brings benevolence. Or, Sam (sukhasya) karah tasya stri

2) Sankare yasya va sankaraha tasya stri sankari

Wife of that (i.e., Sankara) in whose hand lies happiness

Lalita Sahasranama # 125

Sarmadayini

sarmam(=sukham) datum silamasyah (=sarmam dadati sa)

She who confers happiness

The word sarma means happiness. She always bestows happiness on her devotees

Lalita Sahasranama # 124

Sarvani

sarvasya stri

wife of Sarva (i.e., Siva)

Siva is called Sarva in his earth form; by grammatical law in the sense of wife,rigis and anukagama take place and sarva becomes Sarvani