Nirlobhā निर्लोभा (170)

She is without greed.  She is extremely liberal with Her devotees.

Lobhanāśinī लोभनाशिनी (171)

She destroys greed of Her devotees.  Kṛṣṇa says “There are three gates leading to the hell – desire, anger and greed.  These should be given up, as they lead to the degradation of the soul” (Bhagavad Gīta. XVI.21) and hence She destroys greed of Her devotees. 

Niḥsaṃśayā निःसंशया (172)

She is without doubts.   Doubts arise while seeking knowledge.  When She is the embodiment of knowledge, there is no question of doubts for Her.

Saṃśayaghnī संशयघ्नी (173)

She clears doubts of Her devotees.  She is capable of clarifying the doubts of wise men, as She is the embodiment of knowledge as per the previous nāma.   She assumes the form of Guru as per nāma 603. gurumūrtiḥ.  The one who is called as Guru should be without doubts, should clarify the doubts of his disciples instantaneously and expecting nothing in return.   It is said that ‘spirituality cannot be sold’.  At the same time, it is to be understood that those who seek knowledge should monetarily compensate the Guru, as he also needs money to sustain himself.  But at no point of time the disciple should exceed his capacity in compensating the Guru and a real Guru will gladly accept whatever is offered by his disciples. 

 Muṇḍaka Upaniṣad (II.ii.8) explains this. “If a person can realize the Brahman, the cause and the Brahman, the effect as own Self, all the peculiarities of his character disappear and all his doubts are dispelled.  One should seek a Guru who falls within the ambit of this saying.” 

Kṛṣṇa says (Bhagavad Gīta IV.34), “Understand the true nature of knowledge by approaching illuminated soul.  If you prostrate at their feet, render them service, and question them with an open and guileless heart, those wise seers of Truth will instruct you in that knowledge.”

In today’s context Gurus are known under three categories.  In the first category are those who initiate mantra-s.  Most of them are exponents of mantra-s, but they do not proceed beyond mantra-s.  In the second category are those who teach yoga including the most fancied and the most sought after kuṇḍalinī yoga. The third category consists of true Gurus who impart knowledge of the Brahman out of their own experience.  But this category is extremely rare to find.  Śiva has imparted the knowledge about Guru to His consort Pārvatī through 274 verses and this teaching is known as Guru Gīta. 

This nāma means that there is no difference between Her and Gurus (third category, the true spiritual masters.)

Nirbhavā निर्भवा (174)

She is without origin.  She is ādhi (first) and ‘anādhi’ (without parentage, having no beginning).  It is generally said that Śiva is without origin, as nobody has created Him.  Here, Lalitāmbikā is said to be without origin because, there is no difference between Her and Śiva.  Their unified form is called as the Brahman. 

Kṛṣṇa says (Bhagavad Gīta XIII.12), “That supreme neither Brahma, who is the lord of beginningless entities, is said to be neither Sat (being, existing) nor Asat (unreal, non-existing). This saying of Kṛṣṇa has conceptualised the crux of all the Upaniṣads.  

Bhavanaśinī भवनशिनी (175)

She destroys the cycles of birth and death of Her devotees.  This cycle of birth and death is called saṃsāra.  This nāma means that when She is worshipped in Her formless form, one becomes free of bondages.  Bondage is the cause for saṃsāra or bondage itself is saṃsāra.

Kṛṣṇa says, (Bhagavad Gīta XII.6 and 7) “Those who depending exclusively on me, and surrendering all action to me, worship me constantly meditating on me with single minded devotion absolves them from the ocean of birth and death.” This also defines a true devotee.

It is also said that if one performs caṇḍī homa on ninth lunar day (navami tithi) he is absolved of the afflictions of saṃsāra.