LALITHA SAHASRANAMAM 133-138

Nirlepa (134) She is without attachments. Lepa means stain or pollution which is impure. Attachment is caused by bondage and bondage is the result of karmas. Karmas arise out of actions. She is beyond karmas arising out of actions. This could be interpreted in two ways. She is attached to her devotees. Many of the devotees are able to manifest Her in their bodies. In such situations, She becomes one with the bodies of Her devotees. The karmas of such devotees do not affect Her. In fact, if a devotee has such an opportunity, he is absolved of all his karmas. This is because of the fact that the divine energy can enter into a body, provided that body is suitable in all respects (such as strength, internal and external purity) to withstand the power of divine energy. In fact some of the ancient scriptures point out that the body of a devotee becomes pure by merely acquiring knowledge about Her. The second interpretation is in line with what Krishna says (Gita V.10) ‘One who performs duty without attachment, surrendering the result to the Supreme Lord is unaffected by sinful action’. Krishna also says ‘There is no work that affects me nor do I aspire for the fruits of action’ (Gita IV.14). Lalithai perfectly fits this explanation. She performs Her action as directed by Her Lord Shiva, hence karmas arising out such actions do not affect Her. This is the case of yogis also. Yogis perform worldly duties, perform rituals, sacrifices, external worships, etc but they surrender to God the results either good or bad arising out of such actions. The attire does not make a yogi, but only thoughts and actions make a perfect yogi. If one acquires complete knowledge about the Brahman and remain with the Brahman, karmas do not affect him. Nirmala (135) Mala means dirt arising out of impure matter. She is without such dirt. In the last nama impurity arising out of mind was discussed and in this nama impurities arising out of matter is being discussed. It is to be recalled that mind and matter is Shakthi. Mala is a sense of imperfection that leads to ignorance about the soul and hampers the free expression of the Supreme Self. This ignorance is caused by ego which is called mala or anava-mala. This nama says that if you get rid of attachments towards matter and dissolving ego, knowledge is attained. Presence of mala causes avidya which leads to confusion, dirt and darkness. This darkness etc can be dispelled by meditation on Her, thereby acquiring knowledge. It is interesting to note that all the namas that talk about niguna Brahman either directly or indirectly refers to meditation. Nitya (136) Nitya means eternal and without changes. As we are discussing about nirguna Brahman, one of the qualities of the Brahman is explained here. Brahadaranyaka Upanishad IV.v.14 describes the Brahman as ‘the Self is indeed immutable and indestructible’. Brahman is beyond changes and exists everywhere, omnipresent. Nirakara (137) She is formless. This is an important aspect of nirguna Brahman. The qualities of the formless Brahman are described one after another. Nirakula (138) She is without agitation. Though She is associated with ignorance or avidya, still she is not agitated. She is associated with ignorance, means She herself is the cause of avidya. When She is in the form of maya or illusion, she causes ignorance. Maya prevents the sadhaka to acquire knowledge. This nama means, even though ignorance is caused by Her, She herself is not agitated by this ignorance.