Lalitha Sahasranama names 161-170
Lalita Sahasranama meanings per name
161. Nirahaṃkārā
Meaning - She is devoid of the sense of individuality (ego, aham).
This is a very significant, useful and special name. It is stated that the entire yoga is contained within this word and in understanding of its essence. Understanding and adopting this is a major milestone in spiritual progress.
Ahamkara exists at 2 stages - individual and universal. While the former is harmful and destructive (as it is based out of self-centeredness), the latter is greatly beneficial. Individual ego revolves around the feelings of self-importance such as ‘I, mine, my’ and so on. Universal ego means to see himself in every being. By adopting the universal ego approach, it is very easy to get rid of ego in totality.
Ahamkara has 3-subdivisions - Sattvik ahamkara, Rajasic ahamkara and Tamasic ahamkara. Our actions stem out of the type of guna (trait) that rules the mind. The chapter ‘Gunatraya - Vibhāga Yoga’ of Bhagavad Gita preaches how ahamkara should be given up. When a person feels –‘I am sattvik’ then he is being ruled by Sattvik ahamkara. Among the 3 sub-divisions, sattvik ahamkara is the best, for it causes the person to do good and meritorious deeds. Yet, even this needs to be given up.
The roots of ahamkara spread into all the 3 states - gross, subtle and causal. At first the ego at the gross (waking) state should be destroyed; only after that can the ego of the other 2 states can be eliminated.
162. Nirmohā
Meaning - She is untouched by delusion (moha).
Moha is one of the arishadvargas (inner enemies) that exist within every individual. Moha is a mirage that drags the person into a whirlpool from which there is no exit. It causes the person to run behind that which in reality does not exist. It is a curtain that blocks us from seeing what is on the other side. It makes us see and accept the unreal as real.
In His composition Panchadaśī, Swamy Vidyaranya states –
Atmāstanga statonyat indrajālam himāyikam iti achanchalam nischite.
Meaning - To one who is self-realized, the world appears like indrajāla (work of magic, illusory). Hence with this approach he does not fall into the trap laid by it.
Iśavyāsopaniśad declares -
Tatra ko mohah kah śoka ekatvamanupaśyatah.
Meaning - How can delusion (moha) and grief (shoka) exist in one who sees the self everywhere?
The object behind these Vedic statements is not merely to understand and appreciate them, but to inspire the reader to put them into practice. Likewise, merely saluting a great Mahatma is inadequate; trying to adopt some of his principles that took him to the pinnacle is important.
Moha has been explained as ‘dharma vimoodhatvam’, which means ‘going against the dictates of dharma’. Dharma should always be abided by. Many a time the question as to why a daily discipline should be adhered to springs up in the mind. Even such questioning emerges out of moha.
163. Moha-nāśinī
Meaning - She destroys the delusion (moha) that exists in the mind of her devotees.
164. Nirmamā
Meaning - Selfish feelings such as ‘my, mine’ are unknown to Her.
‘Mama’ means ‘mine’ as used in ‘my house, my work, my belongings’ and so on. The Supreme Mother, the mother of all, does not entertain such feelings. As a result, She is able to treat every being equally with love and compassion. In Her eyes, the Devatas and the demons are equal. Had she entertained feelings that only the Devatas belonged to Her, She would never have granted liberation to the demons killed by Her.
165. Mamatā-hantrī
Meaning - She destroys feelings of ‘mama’ (selfishness) from her devotees.
166. Niṣpāpā
Meaning - She is sinless. She cannot be touched by sin (pāpā).
167. Pāpanāśinī
Meaning - She destroys the sins of her devotees.
Meruparvata mātropi rāśih pāpasya karmanah
Katyāyini samāsādya naśyati kśna mātratah.
Meaning - Sins (pāpā) as huge as Mountain Meru are washed away in a second when the person worships Divine Mother.
Doesn’t a lighted matchstick engulf and burn down within a matter of seconds, the entire quantity of petrol contained in the container? Sins likewise are reduced to ashes within a second with Her grace.
Complete concentration/dedication in worship, immense faith and undoubted devotion are the most important pre-requisites to acquire this state.
What is merit (punya) and what is sin (pāpā)? Veda Vyasa has declared - That which hurts/ troubles others is sin. Helping others and ensuring their happiness, even if it is at the cost of one’s own happiness is Punya.
Pujas and other forms of worship act as a protective shield (kavacha) that prevents the person from committing sins.
168. Niṣkrodhā
Meaning - The Divine Mother is devoid of anger (krodha).
The 6 inner enemies (the arishadvargas) are kāma (desire), krodha (anger), lobha (greed), moha (attachment), mada (ego) and mātsarya (jealousy). Controlling and driving out this darkness is the aim of life.
Sri Adi Shankara Bhagavadpādācharya states in His hymn, Lakshmi Nrusimha Karavalamba stotra -
Andhasya me viveka maha dhanasya,
Choraih prabho bhalibhi rindriya nāma dheyaih,
Mohānda koopa kuhare vinipātitasya,
Lakshmi Nrsimha mama dehi karāvalaṃbaṃ
Meaning - Oh Lakshmi Nrsimha! I have become blind (andha). This is because the sense of discrimination (viveka) has been stolen from me. I am totally bound and tied down by the thieves who are none other than my senses (indriya). My blindness has caused me to fall in to the deep well of delusion (moha). The well is very deep and dark. O Lord, Please protect me and lift me up.
The darkness or the well referred to above is the result of getting trapped by the inner enemies (arishadvargas).
169. Krodha-śamanī
Meaning - She roots out the traits of anger from the minds of her devotees.
Krodhayukto yadyajati yajjuhoti yadarchati |
Sa tasya harate sarvamāmakumbho yathodakam ǁ
Meaning - Just as a wet freshly-baked mud *** cannot hold any water, so also the worship offered to the Lord, in the form of pujas, yaagas, homas or any other rituals by a person seized with mad frenzy does not secure any merit (punya). Not stopping with this, it also drains away all the merit to his credit.
The primary procedure before beginning any vrata/ pujas is punyāvachanam (purification process). In this, the external surroundings as well as the inner mind are cleaned and purified. Pranayama conducted at the beginning of any puja or ritual serves the purpose of cleaning and calming the angry, agitated or tensed mind. Rituals without this cleansing serve no purpose.
Anger is a dreaded enemy from which we stand to gain nothing but due to which we risk losing everything. Any task performed when seized with anger is a sheer waste.
What was the difference between the yaagas or sadhana performed by Devatas and those performed by the demons? Devatas began all their Sadhana with a pure mind (sattvik) devoid of any evil intentions. There was no anger or hatred towards others. All they sought was protection. The demons on the other hand, took up intense spiritual practices with hatred and anger ruling their minds. They prayed for the destruction of others while trying to secure immortality for themselves. The prayers of demons were rendered fruitless.
Lord Krishna says in the Bhagavad Gita -
Kāma esha krōdha esha rajō-guṇa-samudbhavah.
Mahāsano mahā-papma viddhy enam iha vairiṇam.
Meaning - Desire and anger (Kama and Krodha) co-exist and emerge from the same root. Desire leads to anger and anger grows out of not having things our way. The root for this is rajo guna (rajasic tendencies) i.e. the desire to rule, to manage, to win and to have everyone else obey him or her.
Desire and anger (kaama, krodha) have insatiable appetite and grow enormously. They know no contentment and finally lead the person towards crime and sin. For this very reason, they are the dreaded enemies who unfortunately reside within. The Divine Mother with her limitless compassion and grace can pluck them out.
170. Nirlobhā
Meaning - She is without greed (lobha).
Lobha means ‘covetousness’ and refers to a miserly person. The trait of sharing is unknown and unnatural to such a person. Covetousness (lobha) also includes those who strive to retain their intellectual wealth and knowledge purely for themselves.
Such a tendency is the root for dissatisfaction and discontent in life.
Divine Mother who is magnanimous and generous (audarya) is aptly named Nirlobha.