LALITHA SAHASRANAMAM 129-133

Sharachandranibhanana (129) Her face is like the moon in spring. Sharad means second half of October, November and first half of December. In a natural horoscope, each rasi represents a solar month. Two solar months are called a rutu and in a year there are six rutus. During this period the moon appears brighter and without blemishes. Please refer nama 133 also. Shatodari (130) She has thin waist. These two namas (129 &130) are connected to Her kamakala form, the details of which will be discussed in ’kamakala rupa’. Shantimati (131) She is never harsh to Her devotees. She tolerates certain acts of Her devotees that are not considered appropriate. Shanti means peace. She appears peaceful and tolerates only certain acts of Her devotees. She too has a tolerance level. Once that level is crossed by her devotees, She does not hesitate to initiate corrective measures. The corrective measures are carried out through her ministers like Ashvaruda or Varahi devis. With this nama, Her blessing aspect ends. Namas 132 to 155 discuss Her as Nriguna Brahman or Her formless form. Worshipping Her as Nirguna (without attributes or qualities) form is considered as an important aspect of worship and the result of such worship is described in namas 156 to 195. It is also interesting to note that Vak devis have chosen to discuss her nirguna worship first and saguna worship later (196-248). Niradhara (132) She is without support. She does not depend upon anybody. Chandogya Upanishad asks “that is finite, that is infinite, that is mortal, that is immortal on what does that rest? On its power or not even on its power?” Finite and infinite, mortal and immortal refers to the Brahman. The Brahman rests not even on its own power. This is ‘niradhara’. Shakthi is worshipped both internally and externally and the internal worship is better than the external worship. External worship is further divided into two categories- Vedic and Tantric. Tantric worship will be taken up for discussion separately. Internal worship is also divided into two categories, one is with form and another is without form. This has already been discussed under ‘kinetic kundalini energy’. Worshipping her internally without attributing any form is considered to yield immediate results which leads to self-realization. Niranjana (133) Anjana means a black paste (eye liner or kajal) that is applied to eyes of women. (Hanuman’s mother’s name is Anjana. “Anjana nandanam veeram” says a verse). When this paste is applied to the eyes, they look beautiful. Her eyes look beautiful without this paste is the textual meaning. But anjana also means ignorance. Ignorance is always compared to the darkness and knowledge to light. Nir means without. She is without ignorance. Vak Devis would not have coined this nama to mean that She is without ignorance. Ignorance and knowledge are associated with us and not with the Divine Mother as She is the embodiment of knowledge. Shveteshvatara Upanishad gives answer to this argument. It Says ‘Nishkalam, Nishkriyam, Shantam, Niravadyam, Niranjanam” (VI.19). The meaning is ‘no form, no action, no attachment, above reproach and without any blemish’. The Upanishad identifies the Brahman with such qualities. It also says ‘niranjanam’ which means without any blemish. Therefore Lalithai is without any blemish as Brahman alone is without any blemishes. The nama means that Her formless form is without any blemishes. In kundalini meditation, when you cross ajna chakra, you will be able to see light. In the initial stages, this light may have some blemishes and these blemishes vanish along with the practice. This is called Her blemish less form.