LALITHA SAHASRANAMAM 143-146

Nirupaplava (143) She is indestructible, yet another quality of the Brahman. There is another interpretation given which says that She produces ambrosia that spreads to the 72000 nerves in our body. Though this is true, when we are discussing nirguna Brahman, it is inappropriate to give this explanation here. Nitya-mukta (144) She is eternally free, another quality of the Brahman. To realise the Brahman, one has to be eternally free and devoid of bondage. Nirvikara (145) She is devoid of changes. Brahman does not change. There are two aspects of creation viz. Purushan and prakrti. Purushan is the Supreme consciousness that is free of bondage, full of knowledge and creative power. It is pertinent to note that if one has power to create, he has to possess the requisite knowledge for his creation. If creator does not possess sufficient knowledge, his creation goes haywire. This fact assumes importance in the context of kundalini meditation. Purusha is not associated with body, five senses and the mind. It does not undergo modification but constantly witnessing those countless modifications that happens around it. Prakrti is opposite of Purushan. Prakrti is the root cause of creation and undergoes changes continuously. It is associated with three gunas. When Purusha and Prakrti conjoin, universe is created. Devoid of changes here mean with regard to 23 tatwas. They are mahat, ego, five tanmatras (sound, taste, smell, light and touch). These seven are called cause. Five organs of perception, five organs of action, five basic elements and mind make the balance 16. These 16 are called action. Therefore Prakrti is made up of cause and action and Purusha is devoid of this. But for creation both Purusha and Prakrti are required. This points out to Shiva-Shakthi union. But, in this nama She is addressed as Purusha, the Brahman. Nishprapancha (146) Prabancha means extension or expansion. She is without extension or expansion. Since the Brahman is athi (first) and anathi (without parentage) it does not have any control and does not require any modifications or changes. This is because the Brahman is complete which is called poornam. Mandukaya Upanishad verse 7 says ‘total cessation of the world as such, the embodiment of peace (here word ‘shantam’ is used. Refer nama 141 ‘shanta’), the total of all that is good (word ‘shivam’ is used here), one without a second (this is because of athi and anathi), the fourth state (turiya state, the other three being, sleep, dream and deep sleep stages which are called jakrat, svapnam, sushupthi). Think this turiya as the Self and this is to be realized’. The Brahman is beyond the three stages and can be realized only in the turiya or the fourth state. This state is the embodiment of peace and all that is good. We will deal with this turiya state in a more detailed manner elsewhere. All these interpretations go to indicate the nirguna Brahman. This nama means that She is without any expansion as the Brahman will never undergo changes.