LALITHA SAHASRANAMAM 862 - 867

Karya- kārana-nirmuktā (862)

She is not subjected to cause and effect. Only the Brahman is devoid of cause and effect. Krishna explains this in Bhagavad Gita (III.22), “There is nothing in the three worlds for me to do, nor is there anything worth attaining unattained by me, yet I continue to work.”

(Some texts make a reference to Shvetashvatara Upanishad (VI.8) saying “na tasya kāryaṃ karaṇaṃ ca vidyate”. What this Upanishad says is ‘karaṇaṃ’ and not ‘kāranam’. The Upanishad means ‘He has no body and no organs’. Some other texts interpret that karaṇaṃ and kāranam are the same, meaning cause.)

{Further reading on ‘cause and effect’: The 25 tatvas are broadly categorized into four groups based on their cause and effect on creation. The most important factor is ‘mulaprakriti’ which is the primeval form of ‘prakriti’ which is ‘not an effect’. Mulaprakriti is the primitive matter. Samkhya sutra (I.61) says “Primitive matter is the state of equipoise of three gunas; from the primitive matter proceeds the ‘great one’ (the capacity of judging); from the great one the ‘egotistical organ’ (delusion); from the egotistical organ the five rudiments (five tanmatras) and the two kinds of senses (faculties of action and faculties of perception); then follow the gross elements (akash, air, fire, water and earth). These together with soul form the series of twenty five (tatvas).”

The next is ‘cause and effect’ which includes intellect and ego out of anthakkaranam and five tanmatras or cognitive faculties viz. sound, touch, sight, taste and smell (totalling seven). These are classified as cause and effect because they originated from other causes and they in turn cause other effects. Thus, they become both cause and effect. For example, intellect is the product of prakriti. Intellect in turn produces ego and ego produces the five cognitive faculties. Thus, they become both cause and effect. The next category comprises only of ‘effects’ (totalling 16). They do not produce anything and they are jnanendriyas or cognitive senses viz. ear, skin, eye, tongue and nose (5), karmendriyas or organs of actions viz. mouth, feet, hands, organs of excretion and organ of procreation (5), five basic elements viz. akash, air, fire, water and earth (5) and the mind (1) (out of anthakkaranam) thus making a total of 16. The third category is ‘no cause and no effect’. Purusha or soul alone comes under this category. Soul cannot manifest on its own. Soul can manifest only if it is associated with prakriti. Thus from ‘mulaprakriti’ the rest 24 tatwas originate, thereby unfolding creation. Some are of the view that anthakkaranam includes only mind, intellect and ego thereby excluding consciousness. In that case 25 tatwas are calculated as 20 (five elements, etc) + anthakkaranam 3 + purusha or soul +prakriti.}

Kāma-keli-tarangitā (863)

She overflows with joy in the presence of Shiva. Kāma means Shiva. She is full of such joy as narrated in nama 376 ‘śringāra-rasa-sampūrṇā’ meaning essence of love. Love is one of the important attributes of Lalithambigai. This nama means Her love play with Shiva that flows like waves (waves are known for their quick succession).

Kanat-kanaka-tāṭaṅkā (864)

She is wearing glittering ear studs made of shining gold. Soundarya Lahari verse 28 says that it is due to the power of Her tāṭaṅkā, Shiva becomes deathless, even after swallowing the terrible poison. It is also said that sun and moon are Her ear studs.

Līlā-vigraha-dhārini (865)

She takes different forms, just like child's play. This nama talks about the ease with which She takes different incarnations. Namas 401 and 824 discuss the same subject.

Krishna dwells at length, the reason for attaining various forms. “Though birthless and deathless, and the Lord of all beings, I manifest myself through my own yogamaya” (Gita IV.6). “Whenever righteousness is on the decline, and unrighteousness is in the ascensive, then I body myself forth.” (Gita IV.6). “For the protection of the virtuous, for the extirpation of evil doers, and for establishing Dharma on a firm footing, I am born from age to age.” (Gita IV.8, the famous Sanskrit verse is produced below.)

“paritranaya sadhunam vinasaya ca duskrtam

dharma-samsthapanarthaya sambhavami yuge yuge”

Lila also refers to a Character in Yoga Vasihta (second story in Utpatti Prakarana). By Her penance Goddess Sarasvati appeared before Her and answers Lila’s questions on Realisation.

Ajā (866)

She is unborn. Shvetashvatara Upanishad (IV.5) explains this state. Prakriti is described in the Upanishad as ‘aja’. Though it (prakriti) changes its form, It is without birth and without beginning.

Kṣaya-vinirmuktā (867)

She is free from decay. Decay here means death. When there is no birth, there is no death. Brahman is beyond birth and death as everything originates from Him. Krishna says in Bhagavad Gita (II.27) “death is certain for the born and rebirth is inevitable for the dead.” Since She is the Brahman, She is devoid of birth and death.

This nama also means that one need not go to isolated places to perform penance to realise Her. (This contradicts Bhagavad Gita VI.9) True devotion is the only requirement to attain Her. It is also said that only Her devotees attain both material prosperity and total liberation (as narrated in uttara bhag of this Sahasranamam).