Lalitha Sahasranamam - 140

140 Nishkala – She who is not divided
This is an apt for her when we look at her as gayatri.why do we say gayatri cannot be divided because even when divided she stands with the same amount of energy.Let me explain this in detail.
S’aktis in due order of the twenty four syllables of the Gâyatrî Devî:--
(1) Vâma Devî, (2) Priyâ, (3) Satyâ, (4) Vis'vâ, (5) Bhadravilâsinî, (6) Prabhâ Vatî, (7) Jayâ, (8) S’ântâ, (9) Kântâ, (10) Durgâ, (11) Sarasvatî, (12) Vidrumâ, (13) Vis'âle'sâ, (14) Vyâpinî, (15) Vimalâ, (16) Tamopahârinî, (17) Sûksmâ, (18) Vis'vayoni, (19) Jayâ, (20) Vas'â, (21) Padmâlayâ, (22) Parâs'obhâ, (23) Bhadrâ, and (24) Tripadâ.

Now hear the respective colours of the several syllables of the Gâyatrî Devî :-- (1) like Champaka and Atasî flowers, (2) like Vidruma, (3) like crystal, (4) like lotus; (5) like the Rising Sun; (6) white like conchshell; (7) white like Kunda flower; (8) like Prabâla and lotus leaves; (9) like Padmarâga, (10) like Indranîlamani; (11) like pearls; (12) like Saffron; (13) like the black collyrium of the eye; (14) red; (15) like the Vaidûrya mani; (16) like Ksaudra (Champaka tree, honey, water); (17) like turmeric; (18) like Kunda flower; and the milk (19) like the rays of the Sun; (20) like the tail of the bird S’uka; (21) like S’atapatra; (22) like Ketakî flower; (23) like Mallikâ flower; (24) like Karavîra flower.

Now about their Tattvas :-- (1) earth; (2) water; (3) fire; (4) air; (5) Âkâs'a (ether); (6) smell; (7) taste; (8) form; (9) sound; (10)touch; (11) male generative organ; (12) anus; (13) legs, (14) hands; (15) speech; (16) Prâna (vital breath); (17) tongue; (18) eyes; (19) skin; (20) ears; (21) Prâna (up going breath); (22) Apâna; (23) Vyâna, (24) Sâmâna.

Now about the Mudrâs of the syllables:-- (l) Sammukha; (2) Samputa; (3) Vitata; (4) Vistrita; (5) Dvimukha, (6) Trimukha; (7) Chaturmukha; (8) Pañchamukha; (9) Sanmukha; (10) Adhomukha; (11) Vyâpakânjali (12) S’akata; (13) Yamapâs'a; (14) Grathita; (15) Sanmukhon mukha (16) Vilamba; (17) Mustika; (18) Matsya; (19) Kûrma; (20) Varâhaka; (21) Simhâkrânta, (22) Mahâkrânta; (23) Mudgara, and (24) Pallava.

The Mahâmudrâs of the fourth foot of Gâyatrî are (1) Trisûlayonî (2) Surabhi; (3) Aksa mâlâ; (4) Linga; and (5) Ambuja. Thus I have described to you all about the Mudras, etc., of the several syllables of the Gâyatrî. If during Japam, one thinks all these and at the same time repeats, all his sins are destroyed and his wealth gets increase and the fame attends on him.
In devi bhagavatam Narada questions Narayana about the various steps to take to be free from sins and Narayana explains Narada in his own words.Here it is:
Nârada spoke :-- O Bhagavân! Thou art the Lord of this world; Thou canst shew favour and disfavour both; Thou art specially versed in the sixty-four Kalâs (arts of learning); Thou art the chief of the Yogis. I therefore ask Thee to solve a doubt of mine. By what Punyam a man can become free from all his sins and limitations and he can realise and become of the nature of Brahmâ. O Lord! And what are duly the Risis, Chhandas, Devatâs, Dhyân, and Nyâsa, etc., of this meritorious act? I want to hear.

Nârâyana said :-- O Nârada! There is but one and the only one way to this and though that is very secret, I will disclose that to you. It is the Gâyatrî-Kavacha. It can destroy all sins. Therefore to recite or to hold it on one's body enables the man to become free from all his sins and to get all his desires fulfilled and he gets the Sâyuya Mukti with the Devî (be merged in the Devî-Body). Now hear the Risis, Chhandas, etc., of this Kavacha :-- Brahmâ, Visnu and Mahes'vara are the Risis; the Rik, Yajus, Sâma and Atharva Vedas are the Chhandas; the Paramâ Kalâ Gâyatrî of the nature of Brahmâ is the Devatâ; “Tat” in Gâyatrî is the Vîja; “Bharga” is the S’akti; and “Dhîyah” is the Kîlaka; and its viniyoga (application) is in getting the Moksa (liberation.). With the first four syllables touch the heart; with the next three letters touch the head; with the next four letters touch the tuft on the crown of the head; with the next three letters on the Kavacha; with the next four letters on the eyes and with the last four letters make the Nyâsa, all over the body repeating “Astrâya Phat,” O Nârada! Hear now the Dhyânam of Gâyatrî, that grants all desires. The Gâyatrî Devî has five faces; one of which is of white colour; and the other four is of pearl, Vidruma, golden, and Nîlakântamani colour respectively. Each face has got three eyes; on the head there is a crown of jewels and the digit of the Moon is shining there. Her body is composed of the twenty-four tattvas. She has ten hands :-- On the top right and left hands there are two lotuses; lower down, there are disc and conch shell; lower down, there are rope and skull; lower down, there are noose and goad; and on the bottom hands right and left she is making signs of “No fear” and “ready to grant boons.” Thus meditating on S’rî Gâyatrî, one is to recite the Kavacha thus :-- Let the Gâyatrî Devî protect my front; Sâvitrî Devî protect my right; the Sandhyâ Devî, my back and the Devî Sarasvatî, my left. Let my Mother Pârvatî Devî protect my quarters. Let Jalas'âyinî protect the southeast; Yâtudhâna Bhayankarî protect my South-west; Pavamânavilâsinî my north-west; Rudrarûpinî Rudrânî protect my north-east. Let Brahmânî protect my top and Vaisnavî protect my nether regions. Let the word “Tat” in the Gâyatrî protect my legs; “Savituh” protect my Knees; “Varenyam,” protect my loins; “Bhargah,” my navel. Let “Devasya” protect my heart; “Dhîmahî” protect my neck; “Dhîyah,” protect my eyes; “Yah,” protect my forehead; “Nah” protect my head; and “Prachodayât” protect the tuft on the crown of my head.
Again let the “Tat” of the twenty-four syllabled Gâyatrî protect my head; “Sa,” protect my forehead; “Vi” protect my eyes; “Tu” my cheeks; “Va,” protect my nostrils; “Re,” my mouth; “ni” protect my upper lip; “Yah” protect my lower lip; “Bha” within my face; “rgo,” protect my cheeks; “De,” my throat; “Va” my shoulders; “Sya” my right hand; “Dhi” my navel; “ma,” my heart, “Hi,” my belly; “Dhî,” my navel; “Yo” my loins; “Yo”, my anus; “nah,” my thighs, “Pra,” my Knees; “Cho” my shanks “Da” my heels; “Yâ” my legs; and let “at” protect all my sides. O Nârada! This divine Kavacha of the Devî Gâyatrî can baffle hundreds and thousands of obstructions and evils; can grant sixty-four Kalâs and liberation. By the glory of this Kavacha, man can become free from all evils and can attain the state of Brahmâ. Moreover whoever reads or hears this acquires the fruits of making a gift of a thousand cows.
Nârada said :-- O Bhagavân! I have heard from you all about the Kavacha and the Mantra of S’rî Gâyatrî. O Deva Deva! O Thou, the Knower of the present, the past, and the future! Now tell about the Hridaya, the highest, the interior or esoteric Essence of the Gâyatrî, holding which, if one repeats the Gâyatrî, he acquires all the punyam (merits), I am desirous to hear this.
Nârâyana said :-- O Nârada! This subject on the Hridaya of Gâyatrî is explicitly written in the Atharva Veda. Now I will speak on that, the great secret, in detail. Listen. First, consider the Gâyatrî, the Devî, the Mother of the Vedas as of a Cosmic Form (Virâ trupâ) and meditate all the Devas as residing on Her Body. Now in as much as the Pinda and Brahmânda are similar, consider yourself as of the form of the Devî and meditate within yourself on the Devatâs, thus :-- The Pundits, the Knowers of the Vedas, say this :-- He is not yet fit to worship the Deva and he is not an Adhikârî as yet who has not been able to make himself a Deva; therefore to establish the knowledge of the oneness of the Deva and himself, he is to meditate the Devas within his body, thus :--
O Nârada! Now I will speak on the Hridaya of Gâyatrî, knowing which every man becomes able to become all the Devas. Listen. The Risi of this Gâyatrî Hridaya is Nârâyana; the Chhandas is Gâyatrî; and S’rî Parames'varî Gâyatrî is the Devatâ. Perform the Nyâsa of this as mentioned before and taking your seat in a lonely place, meditate intently on the Devî with your heart and head well collected. Now I am speaking of the Arthanyâsa. Hear. Meditate on the Devatâ Dyau on your head; the twin As'vins on the rows of the teeth; the two Sandhyâs on your upper and lower lips; the Agni, Fire, within your mouth; Sarasvatî, on the tongue; Brihaspati on the neck; the eight Vasus on the two breasts; the Vâyus, on the two arms; the Paryanya Deva on the heart; Âkâs'a, on the belly; Antarîksam (the middle space) on the navel; Indra and Agni, on the loins; Prajâpati, the condensed form, as it were, of Vijñâna, on the hip joints; the Kailâs'a and the Malaya mountains on the two thighs; the Visvedevâs on the two knees; Vis'vâmitra on the shanks; the Sun's northern and southern paths, the Uttarâyana and Daksinâyana on the anus; the Pitris on the thighs; the Earth on the legs; the Vanaspati on the fingers and toes; the Risis on the hairs of the body; the Muhûrtas on the nails; the planets on the bones; the Ritus (seasons) on the blood and flesh; the Samvatsaras on the Nimisa (twinkling of eye) the Sun and the Moon on the day and night respectively. Thinking thus, repeat “I take refuge of the Divine Holy Gâyatrî, the Chief and most Excellent One, the Thousand eyed and I take refuge wholly unto Her.”
Then repeat “I bow down to Tat savitur varenyam,” “I bow down to the Rising Sun on the East,” “I bow down to the Morning Aditya,” “I bow down to the Gâyatrî, residing in the Morning Sun” and “I bow down to all.” O Nârada! Whoever recites this Gâyatrî Hridaya in the morning finds all the sins committed in the night all destroyed! Whoever recites this in the evening gets his sins of the day all destroyed! Whoever recites this in the evening and in the morning can rest assured to have become free of sins; he gets the fruits of all the Tîrthas; he is acquainted with all the Devas; he is saved if he has spoken anything that ought not to have been spoken; if he has eaten anything that is not fit to be eaten; if he has chewn and sucked anything that ought not to have been chewn and sucked; if he has done anything that ought not to have been done and if he has accepted hundreds and thousands of gifts that ought never to have been accepted.
The sins incurred by eating with the others in a line cannot touch him. If he speaks lies, he will not be touched by the sins thereof; even if a non-Brahmachâri recites this, he will become a Brahmachârî. O Nârada! What more shall I say to you of the results of Gâyatrî Hridaya than this :-- that whoever will study this will acquire the fruits of performing thousand sacrifices and repeating the Gâyatrî sixty thousand times. In fact, he will get Siddhi by this. The Brâhmâna, who daily reads this in the morning will be freed of all the sins and go upwards to the Brahmâ (Loka) and is glorified there. This has been uttered by Bhagavân Nârâyana Himself.
Next paragragh Lord Narayana explains to Narada the meaning of the gayatri Stotra:
Nârada said :-- O All knowing One! Thou showest Thy grace to Thy devotees! Thou hast described this sin-destroying Gâyatrî Hridaya. Now describe Her Stava (hymn of praise).
Nârâyana said :-- O World-Mother! O Thou, favouring Thy devotees! O Thou, the Prime Force, O Omnipresent! Infinite! S’rî Sandhye! I bow down to Thee. Thou art the Sandhyâ; Thou art the Gâyatrî, Sâvitrî and Sarasvatî; Thou art Brâhmî, Vaisnavî and Raudrî and Thou art red, white, and black (the colours of Gâyatrî, Sâvitrî and Sarasvatî) that Thou assumest respectively. O Bhagavatî! Thou art always meditated by the Munis as young in the morning, full of youth in the mid-day, and aged in the evening. I bow down to Thee. Thou art seen by the Tapasvis (ascetics) as Brahmânî, riding on Hamsa (swan), Sarasvatî riding on Garuda, and Sâvitrî riding on Bull. Thou art seen within by the ascetics as manifesting the Rigveda (in the form of Sâvitrî) in this world, as manifesting Yayurveda in the middle space (antariksam) and as manifesting Sâmaveda everywhere in the Rudra loka, thus roaming in the three worlds. I bow down to Thee. O Devî! Thou art Rudrânî in the Rudra loka, Vaisnavî in the Visnu loka, and Brahmânî in the Brahmâ loka; thus Thou shewest Thy favour to the Immortals. O Devî! Thou art the Mother delighting the seven Risis (of the Great Bear); Thou art Mâyâ. Thou grantest great many boons to Thy Bhaktas. Thou art sprung from the eyes and hands, tears and perspiration of S’iva and S’ivâ. Thou art the Mother of delights, Durgâ Devî, recited by the following ten names :-- Varenyâ, Varadâ, Varisthâ, Varavarninî, Garisthâ, Varâhâ, Varârohâ, Nîlagangâ, Sandhyâ and Bhoga Moksadâ. Thou art the Bhâgirathî (the river Ganges) in this world; the Bhogavatî in the Pâtâla; and the Mandâkinî (the milky way) in the Heavens. Thou art in this world (Bhur loka) the all-enduring Prithvî (earth); Thou art the Vâyu S’akti (air power) in the middle space (Bhubhar Loka); Thou art the energy (the ocean of Tejas) in the Heavens (Svar loka); Thou art the Great Siddhi in the Mahar loka; Thou art Janâ in the Janar Loka; Thou art Tapasvinî in the Tapar loka; Thou art Truth (True Speech) in the Satya lokam. Thou art Kamalâ in Visnu loka; Gâyatrî in Brahmâ loka; and the other half of Hara as Gaurî in the Rudra loka. O Devî! Thou art sung as Prakriti – “Aham” “Om-Mahat” tattva and beyond that the Highest Sarva
Brahmâ rûpinî and Sâmyâvasthâ Prakriti. Thou art the Parâ S’akti; Thou art the Paramâ S’akti; O Devî! Thou art the Tri-S’akti :-- the Ichchhâ S’akti (the will power), the Kriyâ S’akti (power of action) and the Jñâna S’akti (the force of knowledge). Thou art the Gangâ, Yamunâ, Vipâs'â, Sarasvatî, Sarayu, Devîkâ, Sindhu; Narmadâ, Îrâvatî, Godâvarî, S’atadru; Kâverî, Kaus'ikî, Chandra Bhâgâ, Vitastâ, Gandakî, Tapinî, Karatoyâ, Gomatî, and Vetravatî and other rivers; Thou art the Idâ, Pingalâ, and Susumnâ nerves; Thou art Gândhârî, Hastajihvâ, Pûsâ, Apûsâ, Alambusâ, Kuhû, S’ankhinî, Prânavâhinî and other nerves in the body; O Devî! Thou art the vital power in the lotus of the heart; Thou art Svapna nâikâ in the throat; Thou art Sadâdhârâ in the palate; and Thou art the Vindumâlinî S’akti in the pituitary space between the eyebrows.

Thou art the Kundalinî in the Mûlâdhâra (sacral plexus), the Vyâpinî extending upto the roots of the hairs; Thou art Madhyâsanâ on the crown of the head, and Thou art Manonmanî in the Brahmârandhra. O Devî! What need there is in stating these? Suffice it to say that whatever there is seen in this universe, all art Thou; therefore, O S’rî Sandhyâ Devî! I bow down to Thee. O Nârada! Thus I have spoken to you about the Gâyatrî-Stotra that gives all successes, destroys all sins, and yields all merits. He who reads this in the Sandhyâ times, with all attention, will get sons if he has no sons, will get wealth if he has no wealth. There is no doubt in this. Whoever reads this Stotra gets the fruits of all Tîrthas, all Tapasyâs, all gifts, all sacrifices and all Yogas. He enjoys happiness in this world and finally gets the Moksa. The Munis who are engaged in Tapasyâs read this Stotra. While bathing, if one reads this, merged under water, acquires the fruits of his being merged in the Sandhyâ. O Nârada! I speak this verily, verily, verily, unto you that there is no trace of any doubt in this statement. Whoever will hear with devotion this Sandhyâ stotra, the nectar-like thing, will be freed from all sins.

Understanding about gayatri gives us an insight into why the parasakthi is described to be undivided because even when divided she stands as one.

Lalitha Sahasranamam - 139

139 Nirguna – She who is beyond any characteristics

In today's post we are going to look into Adi sakthi's manifestations and forget ourself in her divinity. Sakthi is the one who has complete & true knowledge & is the One who confers it to those who seek. Sakthi, who rules the worlds, transformed & purified my thoughts.

“Mother , please come in my heart ,
Let me clean my Heart , so that you are there.
Put your feet in my heart.
Let your feet be worshipped in my Heart.
Let me not be in illusion, keep me in reality
Take away the sheen of superficiality .
let me enjoy your feet in my heart.
Let me see your feet in my heart."

Mother is the first manifestation of power and is considered a higher idea than father. The name of mother brings the idea of Shakti, Divine energy and omnipotence. The baby believes its mother to be all-powerful, able to do anything. The Divine Mother is the Kundalini sleeping in us; without worshipping Her, we can never know ourselves. All merciful, all-powerful, omnipresent - these are attributes of the Divine Mother. She is the sum total of the energy in the Universe. Every manifestation of power in the universe is Mother. She is Life, She is Intelligence, She is Love. She is in the universe, yet separate from it. She is a person, and can be seen and known - as Sri Ramakrishna saw and knew Her. Established in the idea of Mother, we can do anything. She quickly answers prayers. She can show Herself to us in any form at any moment. The Divine Mother can have form (rupa) and name (nama), or name without form; and as we worship Her in these various aspects, we can rise to Pure Being, having neither form nor name. The sum-total of all the cells in an organism is one person. Each soul is like one cell, and the sum of them is God. And beyond that is the Absolute. The sea calm is the Absolute; the same sea in waves is the Divine Mother. She is time, space and causation. Mother is the same as Brahman and has two natures; the conditioned and the unconditioned. As the former, She is God, nature and soul. As the latter, she is unknown and unknowable. Out of the Unconditioned came the trinity, God, nature and soul - the triangle of existence. A bit of Mother, a drop, was Krishna; another was Buddha. The worship of even one spark of Mother in our earthly mother leads to greatness. Worship Her if you want love and wisdom."

“Wherever Siva is, there She is Where there is body, as life guardian She is,Where there is Sky, Sakthi is, and also in space beyond. Thus understand that Sakthi is everywhere and
Shiva and Sakthi perform their work together.”“She is an ancient one and of unsurpassing beauty. She resides in the Sahasrara of seekers. Her eyes note and record everything. She has the power to pull everything which are spread In direction eight. She is the one who confers Shudha vidya and occupies the sahasraralotus.

“Jnani’s describe Parasakthi as Ananda,
Jnani’s describe Parasakthi as Formless,
Jnani’s describe that all actions are because of Her Icha,
Jnani’s describe that Parama Shiva is in Her Heart ".

“ She is Space and beyond Space,
She is spread in Everything and holds everything in Her.
The Entire Universe is nothing but HER .

She exists in the sound of mantras.Om is the inarticulate primal sound. It is called the great seed mantra [MahAbIja] of the four stages of sound. It becomes articulate at the last stage called vaikharI or spastatara spands. The Pranava Mantra is, therefore, the sound equivalent of Brahman. It is the source of all other seed mantras and of all compounded sounds. BIjA mantras are the various forms of various deities with attributes sounds. They are sagunarUpa of the Devas and Devis. Om being the general sound the other BIja mantras are the particular sounds which are the letters of the alphabet. Strictly speaking a bija mantra consists of a single letter with candra bindu which conveys the unity of all saktis in Brahman. Every letter, syllable and mantra is, thereforem a form o [rUpa] of the Brahman. So is the image and all the lines of the yantra and all the objects in the universe. Mantra sAdhanA is therefore an essential part of spiritual discipline. By the rhythmical vibrations of the sounds of a bIja mantra together with the power of sAdhana sakti, there arises the form of the Devi which it is'

HrIm is a seek symbol of Goddess Bhuvanesvari, the sovereign authority of the triple process of manifestation. It is called the MAyA bijA, the seed of jugglery. This is known as the Tantric Pravana as AUM is called the VedAntic Pranava and Aham the Saiva Pranava. The analytical meaning of Hrim is quoted by Sir John Woodroffe from the Varada Tantra [chapter 6] is : "ha means Siva, Ra is said to be Prakrti. I mean MahAmayA. NAda is said to be mother of universe. Bindu means dispeller of sorrow. With that Bhuvanesvari should be worshipped"A similar interpretation is the "HrimKAra mantra is that form of BhavanI in which all activities have become solid in the substratum of IcchA, JnAna and kriyA saktis. That is the seed of universe called PArA Sakti. By reflecting on this seed mantra the earnest sAdhaka becomes aware of super consciousness. With the help of PrAnAyAma and Bandha, a a yogi concentrates on the sound HrIm and awakens the Kundalini sakti, thus through BhrAmari AbhyAsa. This is also known as the vAcaka mantra upAsanA.The seed letter HrIm is described as EkAksara BrahmA in Atharva Veda. Concentration on this mantra is done by the blissful ascetics or purified mind and of high learning. Hrim represents the unity of the three great powers of Siva, granting the fulfilment of all desires to the seeker of spiritual truth.

Kllim is the seed formula of ParA sakti in its action aspect formed as suchSabda Brahma is the knowledge of the supreme spirit manifesting itself in indistinct sound called anAhata. The vowels of sanskrit alphabet a to am denote this sound. When the consonants ka and la combines with vowels, distinct or articulate sound is produced with means that kla denotes creation coming to preservation stage where knowledge is essential towards action. This is called Sakti tattva. I stands for clear conception. The power of perception changes into power of conception. The seed letter kla ending with Bindu connotes non-dual Brahman known as ParA siva or ParA sakti. Therefore the seed mantra Klim stands for the predominance of kriyA sakti, which manifests like the lustre of the moon. Klim also means the state where there is no assumption. It is the junction where fulfilment of all desires takes place. The mantra is, therefore, known as KAmarAja mantra.The deity kriyA sakti is MahA Laksmi who is evident in two forms, the malignant and the benignant. In the former case KAlI as DurgA works fear and panic in the heart of the timid and unwary. In the latter case KAlI as Laksmi is the foster mother to the knowing and tenacious. The Bindu connotes that in all ways the import is the non-dual Brahman. KlIm corresponds to the second stage of speech. MadhyamA vAk. Its place of pronunciation is the head, where ideas begin to take the form of words . The mystic syllables of the alphabet are called MAtrikA, which are fifty in number. These are the nature of varna [letter[ or dhavanI [subtle sound] manifesting in sabda [universal souond]. The entire universe is said to be born of sabda. Paramesvara or undifferentiated sakti is therefore called Sabda Brahman. According to the AbhAsa-vAda of the Saiva and Sakta schools, the universe consists of appearance which are all real in the sense that they are aspects of the ultimate Reality. This is represented by MAtrikA saktis, the system of alphabet as the initial cause of manifestation, on the basis of the theory of Reflection . The System of MAtrika is the image of the state of Siva in Sakti with all power.

Manifestation appears with essential relation of the word and its object, vAcaka and vAcya or NAma and RUpa. All Activity, in the universe, is carried on through words formed from MAtrikA cakra, the alphabetical letters or lettered sounds, in relation to their objects. It is important for a spiritual aspirant to understand the mystery of MAtrikAcakra 'a' is the first letter in MAtrikAcakra, the theory of Sanskrit alphabet. It represents cit sakti, the nature of Siva who is one with and not separated from it. This state is called Anuttara cit, 'a' is therefore, the inner controller residing in all letters of the alphabet. It represents cit sakti as one with Siva, who creates this universe in His own self as reflection of His sweet will.After cit sakti [a] comes Ananda sakti, which is represented by the letter 'a'. The third letter 'i' represents icchA sakti, the energy of will . It is understand icchA sakti, residing peacefully in its own nature, consciousness and bliss or cit and Ananda. The letter 'i' therefore, represents the will power of creative consciousness that is undisturbed as yet. The letter 'u' represents the undisturbed JnAna Sakti , the energy of knowledge of Lord Siva. It is called unmesa, which indicates that the universal manifestation is about to begin. JnAna sakti, represented by the letter u, therefore, is the state when ParA sakti, the free will of Siva, is ready to bring about creation, which has not yet begun. When the undisturbed JnAna sakti, represented by letter u, gets agitated it is represented by the letter u. This disturbed JnAna sakti becomes the cause of object of the appearance of manifestation. In this process, when cit sakti [a] and Ananda sakti [A] combine with undisturbed and disturbed icchA sakti [ i and I ] asphut kriyA sakti, evolves. Energy of action is not clear in this first state. This state is represented by ae. KriyA sakti becomes sphuta in its second state. Then with permutation and combination of a,i, u [representing Cit sakti, IcchA sakti and Jnana sakti ] one of the many ways of Kriya sakti expresses itself vividly and is represented by the letter ai, ParA-sakti is here the formation of vivid power of action , known as aikArarUpinI.Thus looking into this what more can we say about her divine nature.

Lalitha Sahasranamam - 138

138 Nirakula – She who cannot be attained by confused people.

சித்தியும் சித்தி தரும் தெய்வம் ஆகித் திகழும் பராசக்தியும்,

சக்தி தழைக்கும் சிவமும், தவம் முயல்வார்முத்தியும்,

முத்திக்கு வித்தும், வித்து ஆகி முளைத்து எழுந்தபுத்தியும்,

புத்தியினுள்ளே புரக்கும் புரத்தை அன்றே

Getting of those powers great from her,The Parashakthi who gives such powers,That power which leads to the knowledge of Shiva,The salvation that sages who do penance get,The seed for such salvation,The wisdom that comes from such seed,All these thou art, my goddess who is in my wisdom, even then.

to understand her we need to realise who we are only then we can understand her ways. devi tries to explain who she is in devi gita::--"Hear, ye Immortals! My words with attention, that I am now going to speak to you, hearing which will enable the Jîvas to realise My Essence. Before the creation, I, only I, existed; nothing else was existent then. My Real Self is known by the names Chit, Sambit (Intelligence), Para Brahma and others. My Âtman is beyond mind, beyond thought, beyond any name or mark, without any parallel, and beyond birth, death or any other change or transformation. My Self has one inherent power called Mâyâ. This Mâyâ is not existent, nor non-existent, nor can it be called both. This unspeakable substance Mâyâ always exists .

Mâyâ can be destroyed by Brahmna Jñâna; so it can not be called existent, again if Mâyâ does not exist, the practical world catinot exist. So it cannot be called non-existent. Of course it cannot be called both, for it would involve contradictions. This Mâyâ (without beginning but with end at the time of Moksa) naturally arises as heat comes out of fire, as the rays come out of the Sun and as the cooling rays come out of the Moon. Just as all the Karmas of the Jîvas dissolve in deep sleep (S'usupti), so at the time of Pralaya or the General Dissolution, the Karmas of the Jîvas, the Jîvas and Time all become merged, in one uniform mass in this great Mâyâ. United with My S'aktî, I am the Cause of this world; this S'aktî has this defect that it has the power of hiding Me, its Originator.Mâyâ united with Chaitanya (Intelligence), i. e., Chidâbhâsa is the efficient cause of this Universe; whereas Mâyâ reduced to and united with five original elements is the material Cause of the Universe. Some call this Mâyâ tapas; some call Her inert, material; some call Her knowledge; some call Her Mâyâ, Pradhâna, Prakriti, Ajâ (unborn) and sonic others call Her S'aktî. The S'aiva authors call Her Vimars'a and the other Vedântists call Her Avidyâ; in short, this Mâyâ is in the heads of all the Pundits. This Mâyâ is called various in the Nigamas.That which is seen is inert; for this reason Mâyâ is Jada (inert) and as the knowledge it conveys is destroyed, it is false. Chaitanya (Intelligence) is not seen; if It were seen, it would have been Jada. Chaitanya is self-luminous; not illumined by any other source. Were It so, Its Enlightener would have to be illumined by some other. thing and so the fallacy of Anavasthâ creeps in (an endless series of causes and effects). Again one thing cannot be the actor and the thing, acted upon (being contrary to each other); so Chaitanya cannot be illumined by itself. So It is Self-luminous; and it illumines Sun, Moon, etc., as a lamp is self-luminous and illumines other objects.

This My Intelligence is established as eternal and everlasting. The waking, dreaming and deep sleep states do not remain constant but the sense of "I" remains the same, whether in waking, dreaming or deep sleep state; its anomaly is never felt. (The Bauddhas say that) The sense of ntelligence, Jñâna, is also not, felt; there in the absence of it; so what is existent is also temporarily existent. But (it can then be argued that) then the Witness by which that absence is sensed, that Intelligence, in the shape of the Witness, is eternal. So the Pundits of all the reasonable S'âstras declare that Samvit (Intelligence) is Eternal and it is Blissful the fountain of all love. Never the Jîvas or embodied souls feel "I am not"; but "I am" this feeling is deeply established in the soul as Love. Thus it is clearly evident that I am quite Separate from anything else which are all false. Also I am one continuous (no interval or separation existing within Me). Again Jñâna is not the Dharma (the natural quality) of Âtman but it is of the very nature of Âtman. If Jñâna ware the Dharma of Âtman, then Jñâna would have been material; so Jñâna is immaterial. If (for argument's sake) Jñâna be denominated as material, that cannot be. For Jñâna is of the nature of Intelligence and Âtman is of the the nature of Intelligence. Intelligence has not the attribute of being Dharma. Here the thing Chit is not different from its quality (Chit). So Âtman is always of the nature of Jñâna and happiness; Its nature is Truth; It is always Full, unattached and void of duality. This Âtman again, united with Mâyâ, composed of desires and Karmas, wants to create, due to the want of discrimination, the twenty-four tattvas, according to the previous Samskâras (tendencies), time and Karma. In all tlkc S'âstras, it is stated to be the Cause of all causes, the Primeval Tattva and Sachchidlinanda Vigraba. Where all the Karmas are solidified and where Ichchâ S'aktî, (will), Jñâna S'aktî (intelligence) and Kriyâ S'aktî (action) all are melted in one, that is called the Mantra Hrîm, that is the first Tattva. From this comes out Âkâsa, having the property of sound, thence Vâyu (air) with "touch" property; then fire with form, then water having "Rasa" property; and lastly the earth having the quality "smell." The Pundits say that the "sound" is the only quality of Âkâsa; air has two qualities viz., sound and touch, fire has three qualities sound, touch, form; water has four qualities sound, touch, form, taste; and the earth has five qualities sound, touch, form, taste and smell, Out of these five original elements, the allpervading, Sûtra (string or thread) arose. This Sûtrâtman (soul) is called the "Linga Deha," comprising within itself all the Prânas; this is the subtle body of the Paramâtman. And what is said in the previous lines as Avyakta or Unmainfested and in which the Seed of the World is involved and whence the Linga Deha has sprung, that is called the Causal body (Kârana body) of the Paramâtman. The five original elements (Apañchikrita called the five Tan Mâtrâs) being created, next by the Pañchîkarana process, the gross elements are created. The process is now being stated:--O Girijâ! Each of the five original elements is divided into two parts; one part of each of which is subdivided into four parts. This fourth part of each is united with the half of four other elements different from it and thus each gross element is formed. By these five gross elements, the Cosmic (Virât) body is formed and this is called the Gross Body of the God. Jñânendriyas (the organs of knowledge) arise from Sattva Gunas of each of these five elements. Again the Sattva Gunas of each of the Jñânendriyas united become the Antah Karanâni. This Antah karana is of four kinds, according as its functions vary. When it is engaged in forming Sankalpas, resolves, and Vikalpas (doubts) it is called "mind." When it is free from doubts and when it arrives at the decisive conclusion, it is called "Chitta"; and when it rests simply on itself in the shape of the feeling "I", it is called Ahamkâra. From the Rajo Guna of each of the five elements arises Vâk (speech), Pâni (hands) Pâda (feet), Pâyu (Anus) and Upastha (organs of generation). Again their Rajo parts united give rise to the five Prânas (Prâna, Apâna, Samâna, Udâna and Vyâna) the Prâna Vayu resides in the heart; Apâna Vayu in the Arms; Samâna Vayu resides in the Navel; Udâna Vayu rasides in the Throat; and the Vyâna Vâyu resides, pervading all over the body. My subtle body (Linga Deha) arises from the union of the five Jñânendriyas, the five Karmendriyas (organs of action), the five Pranas and the mind and Buddhi, these seventeen elements. And the Prakriti that resides there is divided into two parts; one is pure (Suddha Satbva) Mâyâ and the other is the impure Mâyâ or Avidyâ united with the Gunas. By Mâyâ is meant She, who, without concealing Her refugees, protects them. When the Supreme Self is reflected on this S'uddha Sattva, Mâyâ, He is called Îs'vara. This Saddha Mâyâ does not conceal Brahma, its receptacle; therefore She knows the All-pervading Brahma and She is omniscient, omnipotent, the Lady of all and confors favours and blessings on all. When the Supreme Self is reflected on the Impure Mâyâ or Avidyâ, He is called Jîva. This Avidyâ conceals Brahma, Whose nature is Happiness; therefore this Jîva is the source of all miseries. Both Îs'vara and Jîva have, by the influence of Vidyâ and Avidyâ three bodies and three names. When the Jîva lives in his causal body, he is named Prâjna; when he lives in subtle body he is known as Taijasa; while he has the gross body, he is called Vis'va. So when Îs'vara is in His causal body, he is denominated Îs'a; when He is in His subtle body, he is known as Sûtra; and when He is in His groqs body, He is known as Virât.
The Jîva glories in having three (as above-mentioned) kinds of differentiated bodies and Îs'vara glories in having three (as above-mentioned) kinds of cosmic bodies. Thus Îs'vara is the Lord of all and though He feels Himself always happy and satisfied, yet to favour the Jîvas and to give them liberation (Moksa) He has created various sorts of worldly things for their Bhogas (enjoyments). This Îs'vara creates all the Universe, impelled by My Brahma S'aktî. I am of the nature of Brahma; and Îs'vara in conceived in Me as a snake is imagined in a rope. Therefore Îs'vara has to remain dependent on My S'akti.

Lalitha Sahasranamam - 137

137 Nirakara – She who does not have any shape

"Salutations to the Divine Mother who exists in all beings in the form of intelligence, mercy and beauty, Salutations, O Sweet Mother, the consort of Lord Siva. O Mother Parvati! Thou art Lakshmi, Thou art Saraswati. Thou art Kaali, Durga and Kundalini Shakti. Thou art in the form of all objects. Thou art the sole refuge of all. Thou hast enchanted the whole world. The whole universe is the play of Thy three Gunas. How can I praise Thee? Thy glory is in­describable. Thy splendour is ineffable. Protect me. Guide me, O Loving Mother!"

This small prayer came to my mind when I read her name nirakara.

The Goddess is multi-faceted, known by myriad names and personified in many forms. As well as responding to the names of Parvati, Lakshmi, Sarasvati and Sakti, she also manifests under the titles of Gauri, Uma, Sati, Aditi, Maya, Ganga, Prakriti, Gayatri, Tara, Minaksi, Mahadevi, Kundalini, Durga, Kali, Chamunda and in many other guises.
The great mountain peaks of the Himalayas Annapurna, Nanda Devi and Chomo-Lung-Ma (known to Westerners as the world's highest mountain, Everest) all testify to her divine presence. Like the facets of a diamond, these varying forms of the Great Universal Energy that is Devi are merely reflections of the countless aspects that make the whole, the Absolute.

the Goddess is considered to be the very spring from which every kind of love flows into the world. From the vast ocean of her being the morphogenetic field that produces all forms the Goddess gives birth to all living things. The pouring forth of this love-energy from her timeless, formless source into the field of time constitutes a sacred mystery.
Representations of the Goddess as a crouching woman giving birth to the manifold forms of her creation can be found in Indian art. As the Sky-Goddess Aditi, she pervades all space and is mother to the Gods so revered by the Indo-Aryans.
Maya the Sanskrit word for "magic" and "illusion" describes her role as the originator of all material things, all that is perceptible to the senses.As Earth Mother, she is also a deity closely associated with Nature and fertility. Plants, leaves and flowers are commonly used in Indian medicine and, when they appear in portrayals of the Earth Mother .

Adorned with jewels and ornaments, she represents all that is precious. She alone is the eternal jewel whose brilliance encompasses and illuminates the universe.

Abstract forms can also depict the Goddess in her various forms.As Creator she is symbolised by a downward pointing triangle, the yoni, representative of female sexuality.As Preserver, she takes the form of a straight line, and as Destroyer she is recognised in the form of the circle.In her unmanifested state as the Source of all life, the Goddess is depicted simply as a dot, the bindu, or seed-state of her being.

Devi is synonymous with Sakti or the Divine power that manifests, sustains and trans­forms the universe as the one unifying Force of Existence. In fact worship of Devi is not sectarian. It does not belong to any cult, as it is commonly mistaken to be. Devi is not what is set in opposition to Vishnu or Siva, as the common populace understands. By Devi or Sakti we mean the presupposition of all forms of existential powers, the omnipotence and powers! These powers are the glorious attri­butes of God—you may call Him Vishnu or Siva as you like. In other words, Sakti is the very possibility of the Absolute’s appearing as many, of God’s causing this universe. God creates this world through Srishti-Sakti (creative power), preserves through Sthiti-Sakti (preservative power) and destroys through Samhara-Sakti (destructive power). Sakti and Sakta are one, the power and the one who possesses the power cannot be separated; God and Sakti are like fire and heat of fire.

It is unfortunate that Devi is understood as a mere blood-thirsty ‘Hindu Goddess’. No! Devi is not the property of the Hindus alone. Devi does not belong to any religion.... not only so much. Devi is not differentiated from the Deva by sexual factors. Devi is the conscious power of the Deva. Let this not be forgotten. The words Devi, Sakti etc., and the ideas of the different forms connected with these names are concessions given to the limitations of human knowledge; they are not ultimate definitions of Sakti! The original Sakti is beyond human comprehension. Bhagavan Krishna says in the Gita, —This is only My lower Nature (Sakti)—beyond is My higher Nature (the Original Sakti), the life-principle which sustains this universe. The Upanishad says, —The Para Sakti—supreme power of this God—is heard of in varieties of ways, this power is the nature of God, manifesting as knowledge, strength and activity. Truly speaking, all beings of the universe are Sakti worshipers, for there is none who does not love and long for power in some form or other. Physicists and scientists have proved now that everything is pure imperishable energy. This energy is only a form of Divine Sakti which exists in every form of existence.

Since Sakti cannot be worshipped in its essential nature, it is worshipped as conceived of in its manifestation, viz., creation, preserva­tion and destruction. Sakti in relation to these three functions is Sarasvati, Lakshmi and Kaali. These, as is evident, are not three distinct Devis, but the One formless Devi worshipped in three forms. The Devas corresponding to these are Brahma, Vishnu and Mahesvara, who in the same way are not three Devas, but the forms of the one Supreme Deva who is formless.

Sarasvati is cosmic intelligence, cosmic consciousness, cosmic knowledge. Worship of Sarasvati is necessary for Buddhi-Suddhi and Viveka-Udaya, Vichara Sakti, for Jnana or Self-realisation. Lakshmi does not mean mere material wealth like gold, cattle, etc. All kinds of prosperity, glory, magnificence, joy, exalta­tion or greatness come under Lakshmi. Appaya Dikshita calls even final Liberation as —Moksha-Samrajya-Lakshmi. Hence worship of Lakshmi means the worship of the central purpose of existence itself. Mahakaali is the transformative power of Divinity, the power that dissolves multiplicity in unity. The worship of Devi is, therefore, the explanation of the entire process of spiritual Sadhana in all its aspects.For the sake of the continuance of Her Divine Play here, She Herself, as Avidya Maya, has veiled the Truth from you and bound you to this Samsara. When She is propitiated through the practice of sincere devotion and unconditional self-surrender, She, as Vidya-Maya, removes the veil and enables you to per­ceive the Truth.To conclude I would say:

"Who dares misery, love

And hug the form of death,

Dance in destruction's dance

To him the Mother comes."

Lalitha Sahasranamam - 136

136 Nithya – She who is permanently stable

The following is from Siddha Thirumoolar,a 3,000 verse Thirumandiram.

Think of Her;

Think of Her time and again;

Train your mind toward Her and reach Her;

Think of Her, deep in heartRealize Her;

The Only One in this world;

She will make you bide here below forever

You may attain eight attributes of Siva too.

I quoted the above poem only to bring it to your notice that Sakthi is everything.the beginning and the end.We were all born from her and we all reach out to her in the end.is that not stablity?

Sakthi in her own words describes how she can be reached and gives us the guidelines on how to reach her and the path to follow in devi gita:

"O King of mountains! Now hear the real instructions. The Great Self is the only Supreme Thing in this world of Mâyâ (Illusions). He it is that under the various Upâdhis of an actor and enjoyer performs various functions leading to theDharma (righteousness) and the Adharma (unrighteouss). Then he goes into various wombs and enjoys pleasure or pain according to his Karma. Then again owing to the tendencies pertaining to these births he becomes engaged in various functions and gets again various bodies and enjoys varieties of pleasures and pains. O Best of Mountains! There is no cessation of these births and deaths; it in like a regular clockwork machine; it has no beginning and it goes on working to an endless period. Ignorance or Avidyâ is the Cause of this Samsâra. Desire comes out of this and action flows thence. So men ought to try their best to get rid of this Ignorance. O King of Mountains! What more to say than this that the Goal of life is attained when this Ignorance is destroyed. The highest goal is attained by a Jâva, when he becomes liberated, while living . And Vidyâ is the only thing that is able and skilful in destroying this Ignorance. (As darkness cannot dispel darkness so) the Karma done out of Ignorance is Ignorance itself; and such a work cannot destroy Ignorance. So it is not proper to expect that this Avidyâ can be destroyed by doing works. The works are entirely futile. The Jîvas want again and again the sensual enjoyments out of this Karma. Attachment arises out of this desire; discrepancies creep in and out of this ignorant attachment great calamities befall when such faults or discrepancies are committed. So every sane man ought to make his best effort to get this Jñânam (knowledge). And as it is also enjoined in the S'rutis that one ought to do actions (and try to live one hundred years) so it is advisable to do works also."final liberation comes from Knowledge" so one ought to acquire Jñânam. If both these be collectively followed, then works become beneficial and helping to Jñânam. (Therefore the Jîvas should take up both of these.) Others say that this is impossible owing to their contradictory natures. The knots of heart are let loose by Jñânam and the knots are knit more by Karma. So how can they he reconciled? They are so very diametrically opposite. Darkness and light cannot be brought together, so Jñânam and Karma cannot be brought together. Therefore one ought to do all the Karmas as best as one can, as enjoined in the Vedas, until one gets Chittas'uddhi (the purification of one's heart and mind). Karmas are to be done until S'ama (the control of the inner organs of senses), Dama (the control of the outer organs of senses), Titiksâ (the power to endure heat and cold and other dualities), Vairâgyam (Dispassion), Sattva Sambhava (the birth of pure Sattva Guna in one's own heart) take place. After those, the Karmas cease for that man. Then one ought to take Sannyâsa from a Guru (Spiritual Teacher) who has got his senses under control, who is versed in the S'rutis, attached to Brahma (practising the Yogic union with Brahma). He should approach to him with an unfeigned Bhakti. He should day and night, without any laziness, do S'ravanam, Mananam, and Nididhyâsanam (hearing, thinking and deeply realising) the Vedânta sayings. He should constantly ponder over the meanings of the Mahâvâkyam "Tat Tyam asi." "Tat Tyam Asi" means Thou art That; it asserts the identity of the Supreme Self (Brahma) and Embodied Self (Jîvâtmâ). When this identity is realised, fearlessness comes and he then gets My nature. First of all, he should try to realise (by reasoning) the idea conveyed by that sentence. By the word "Tat" is meant Myself, of the nature "of Brahman"; and by the word "Tvam" is meant is "Jîva" embodied self and the word "Asi" indicates, no doubt, the identity of these two. The two words "Tat" and "Tvam" cannot be apparently identified, as they seem to convey contradictory meanings ("Tat" implying omniscience, omnipresence, and other universal qualities and "Tvam" implying non-omniscience and other qualities of a limited nature). So to establish the identity between the two, one ought to adopt Bhâgalaksmanâ and Tyâgalaksmanâ. [N. B.-- Bhâgalaksmanâ--kind of Laksmanâ or secondary use of a word by which it partly loses and partly retains its primary meaning also called Jahadajahallaksanâ. Tyâga Laksmanâ--a secondary use of a word by which it loses partly it@ primary meaning.The Supreme Self is Brahma--Consciousness, endowed with the omniscience, etc., and.the Embodied Self is Limited Jîva Consciousness, etc.) Leaving aside their both the adjuncts, we take the Consciousness,
when both of them are indentical and we come to Brahma, without a second. The example is now quoted to illustrate what is called Bhâga laksanâ and Tyâgalaksanâ. "This is that Devadatta" means Devadatta seen before and Devadatta seen now means one and the same person, if we leave aside the time past and the time present take the body of Devadatta only. This gross body arises from th Panchîkrita gross elements. It is the receptacle of enjoying the fruits of its Karma and liable to disease and old age. This body is all Mâyâ; therefore it has certainly no real existence. O Lord. of Mountains! Know this to be the gross Upâdhi (limitation) of My real Self. The five Jñanendriyas (organs of senses), five Karmendriyas (working organs), the Prâna Vâyus, mind and Buddhi (rational intellect), in all, these seventeen go to form the subtle body, Sûksma Deha. So the Pundits say. This body of the Supreme Self is caused by the Apanchîkrita five original elements. Through this body, pain and pleasure are felt in the heart. This is the second Upâdhi of the Âtman. The Ajñâna or Primeval Ignoranee, without beginning and indescribable, is the third body of the Âtman. Know this also to be my third Upâdhi. When all these Upâdhis subside, only the Supreme Self, the Brahman remains. Within these three gross and subtle bodies, the five sheaths, Annamava, Prânamaya, Vijñânamaya, and Ânandamaya always exist. When these are renounced, Brahmapuchcha is obtained. That is Brahma and My Nature, too. This is the Goal of "Not this, Not this" the Vedânta words. This Self is not born nor It dies. It does not live also, being born. (But it remains constant, though It is not born). This Self is unborn, eternal, everlasting, ancient. It is not killed, when the body is killed. If one wants to kill it or thinks It as slain, both of them do not know; this does not kill nor is it killed. This Âtman, subtler than the subtlest, and greater than the greatest, resides within the cave (the Buddhi) of the Jîvas. He whose heart is purified and who is free from Sankalpa and Vikalpa (doubt and mental phenomena), knows It and Its glory and is free from sorrows and troubles. Know this Âtman and Buddhi as the charioteer, this body as the chariot, and the mind as the reins. The senses and their organs are the horses and the objects of enjoyments are their aims. The sages declare that the Âtman united with mind and organs of senses enjoys the objects. He who is non-discriminating, unmindful, and always impure, does not realise his Âtman; rather he is bound in this world. He who is discriminating, mindful, and always pure reaches the Goal, realises the Highest Self; and he is not fallen again from That. That man becomes able to cross the Ocean of Samsâra and gets My Highest Abode, of the nature of everlasting Existence, Intelligence and Bliss, whose charioteer is Discrimination, and who keeps his senses under control by keeping tight the reins of his mind. Thus one should always meditate intensely on Me to realise the nature of Self by S'ravanam (hearing), Mananam thinking and realising one's own self by one's Self (pure heart).

O Chief of Mountains! Putting a stop to all worldly desires, free from jealousy and other evils, he should (by constant practise of Prânâyâma) make equal according to the rules of Prânâyâma, the Prâna (the inhaled breath) and Apâna (the exhaled breath) Vâyûs and with an unfeigned devotion get the gross body (Vais'vânara) indicated by the letter "Ha" dissolved in the subtle body Taijasa. The Taijasa body, the letter "Ra" is in a cave where there is no noise (in the Susumnâ cave). After that He should dissolve the Taijasa, "Ra" into the Causal body "Î". He should then dissolve the Causal body, the Prâjña "Î" into the Turîya state Hrîm. Then he should go into a region where there is no speech or the thing spoken, which is absolutely free from dualities, that Akhanda Sachchidânanda and meditate on that Highest Self in the midst of the Fiery Flame of Consciousness. O King of Mountains! Thus men by the meditation mentioned above, should realise the indentity between the Jîva and Brahma and see Me and get My Nature. O Lord of Mountains! Thus the firmly resolved intelligent man, by the practise of this Yoga sees and realises the nature of My Highest Self and destroys immediately the Ignorance and all the actions thereof."Reaching out to her involves removal of ignorance ,acquiring of knowledge and attaining of Samadhi the highest state of consciousness.

Lalitha Sahasranamam - 135

135 Nirmala – She who is personification of clarity

When we say nirmala it is understood as personification of clarity,I would modify it a little bit and say she gives us the clarity of thought to understand the truth and the glories of shiva and sakthi as we have in soundarya lahiri:

Vishuddhou the shuddha sphatika visadham vyoma janakam

Shivam seve devimapi siva samana vyavasitham

Yayo kaanthya sasi kirana saaroopya sarane

Vidhoo thantha dwarvantha vilamathi chakoriva jagathi

bow before the Shiva ,Who is of the pure crystal form,In thine supremely pure wheel

And who creates the principle of ether,And to you my mother,Who has same stream of thought as Him.I bow before you both,Whose moon like light,Forever removes the darkness of ignorance,Forever from the mind,And which shines like the Chakora* bird ,Playing in the full moon light.

That eternal immutable existence which transcends the turiya and all other states is the unconditioned Absolute, the supreme Brahman or Para-brahman, without Prakriti (nishkala) or Her attributes (nirguna), which, as being the inner self and knowing subject, can never be the object of cognition, and is to be apprehended only through yoga by the realization of the Self (atmajñana), which It is. For as it is said, "Spirit can alone know Spirit." Being beyond mind, speech, and without name, the Brahman was called "Tat," "That," and then "Tat Sat," "That which is." For the sun, moon, and stars, and all visible things, what are they but a glimpse of light caught from "That" .

Shakti is both maya, that by which the Brahman creating the universe is able to make Itself appear to be different from what It really is, and mula-prakriti, or the unmanifested (avyakta) state of that which, when manifest, is the universe of name and form. It is the primary so called "material cause," consisting of the equipoise of the triad of guna or "qualities" which are sattva (that which manifests) rajas (that which acts), tamas (that which veils and produces inertia). The three gunas represent Nature as the revelation of spirit, Nature as the passage of descent from spirit to matter, or of ascent from matter to spirit, and Nature as the dense veil of spirit. The Devi is thus guna-nidhi ("treasure-house of guna" ). Mula-prakriti is the womb into which Brahman casts the seed from which all things are born.So understanding her requires clarity of thought that comes only with worship.Her grace plays a major role in determing the clarity of our thoughts. in a split second we can waiver from the thoughts and it is she who determines what is best for us and our actions are guided by her strong hands that is why she is called nirmala.

The Goddess (Devi) is the great Shakti. She is Maya, for of Her the maya which produces the sangsara is. As Lord of Maya She is Mahamaya. Devi is a-vidya (nescience) because She binds and vidya (knowledge) because She liberates and destroys the sangsara. She is Prakriti, and as existing before creation is the Adya (primordial) Shakti. Devi is the vachaka-shakti, the manifestation of chit in Prakriti, and the vachya-shakti, or Chit itself. The Atma should be contemplated as Devi. Shakti or Devi is thus the Brahman revealed in Its mother aspect (shri-mata) as Creatrix and Nourisher of the worlds. Kali says of Herself in Yogini Tantra "Sachchidananda-rupaham brahmaivaham sphurat-prab-ham." So the Devi is described with attributes both of the qualified Brahman; and (since that Brahman is but the manifestation of the Absolute) She is also addressed with epithets, which denote the unconditioned Brahman. She is the great Mother (Ambika) sprung from the sacrificial hearth of the fire of the Grand Consciousness (chit); decked with the Sun and Moon; Lalita, "She who plays"; whose play is world-play; whose eyes playing like fish in the beauteous waters of her Divine face, open and shut with the appearance and disappearance of countless worlds now illuminated by her light now wrapped in her terrible darkness.

The Devi, as Para-brahman, is beyond all form and guna. The forms of the Mother of the Universe are threefold. There is first the Supreme (para) form, of which, as the Vishnu-yamala says, "none know." There is next her subtle (sukshma) form, which consists of mantra. But as the mind cannot easily settle itself upon that which is formless, She appears as the subject of contemplation in Her third, or gross (sthula), or physical form, with hands and feet and the like as celebrated in the Devi-stotra of the Puranas and Tantras. Devi, who as Prakriti is the source of Brahma, Vishnu, and Mahesh-vara, has both male and female forms. But it is in Her female forms that She is chiefly contemplated. For though existing in all things, in a peculiar sense female beings are parts of Her. The Great Mother, who exists in the form of all Tantras and all yantras, is, as the Lalita says, the "unsullied treasure-house of beauty" ; the Sapphire Devi, whose slender waist, bending beneath the burden of the ripe fruit of her breasts, swells into jewelled hips heavy with the promise of infinite maternities.

Devi, as Sati, Uma, Parvvati, and Gauri, is spouse of Shiva. It was as Sati prior to Daksha's sacrifice (dakshayajna) that the Devi manifested Herself to Shiva in the ten celebrated forms known as the dasha-mahavidya referred to in the text, Kali, Bagala, Chhinnamasta, Bhuvaneshvari, Matangini, Shodashi, Dhumavati, Tripura-sundari, Tara, and Bhairavi. When, at the Daksha-yajna She yielded up her life in shame and sorrow at the treatment accorded by her father to Her Husband, Shiva took away the body, and, ever bearing it with Him, remained wholly distraught and spent with grief. To save the world from the forces of evil which arose and grew with the withdrawal of His Divine control, Vishnu with His chakra cut the dead body of Sati, which Shiva bore, into fifty-one fragments, which fell to earth at the places thereafter known as the fifty-one maha-pitha-sthana (referred to in the text), where Devi, with Her Bhairava, is worshipped under various names.
Besides the forms of the Devi in the brahmanda there is Her subtle form called Kundalini in the body (pindanda). These are but some only of Her endless forms. She is seen as one and as many, as it were, but one moon reflected in countless waters. She exists, too, in all animals and inorganic things, since the universe with all its beauties is, as the Devi Purana says, but a part of Her. All this diversity of form is but the infinite manifestations of the flowering beauty of the One Supreme Life, a doctrine which is nowhere else taught with greater wealth of illustration than in the Shakta Shastras, and Tantras. The great Bharga in the bright Sun and all Devatas, and, indeed, all life and being, are wonderful, and are worshipful, but only as Her manifestations. And he who worships them otherwise is, in the words of the great Devi-bhagavata, "like unto a man who, with the light of a clear lamp in his hands, yet falls into some waterless and terrible well." The highest worship for which the sadhaka is qualified (adhikari) only after external worship and that internal form known as sadhara, is described as niradhara. Therein Pure Intelligence is the Supreme Shakti who is worshipped as the Very Self, the Witness freed of the glamour of the manifold Universe. By one's own direct experience of Maheshvari as the Self. She is with reverence made the object of that worship which leads to liberation.

ஞானச் சுடராகி மாயை தவிர்த்திட்டும்

ஈன மதியர்க்குச் சித்தந் தெளிவித்தும்

தீனர் களுக்குச்சிந் தாமணி.

Lalitha Sahasranamam - 134

134 Nirlepa – She who does not have any attachment.

The Interpretation of nirlepa can begin with the interpretation and understanding of Kamalatmika.now who is this kamalatmika?

Kamaltmika is one of the Mahavidyas mentioned in scriptures.Kamala is beauty of perception whereby we see the divine quality in each thing.The quality of our consciousness is our greatest wealth, not what we possess outwardly,which we can never really hold onto anyway.Part of the worship is to unfold the full powers of inner perception in order to see the extraordinary beauty in the simple presence of nature and the Earth.Kamala is different from Lakshmi.Kamala is the aspect of Lakshmi that is part of the wisdom goddesses.She is the form of lakshmi which relates specifically to the practice of yoga.Hence she is also the form of kali.Kali or the beauty of the void is also the basis of kamala or the beauty of life.The spiritual lotus,which is the basis of the universal energy ,blooms in the void.It comes forth in the space of pure consciousness.Hence to allow it to come forth we must first make ourselves empty and clear.only the non attacment of kali enables us to enjoy life and find our fulfillment through kamala.

kamala being kali and if we surrender our desires to eternal reality,then kali appears as beautiful,loving and grants us everything in the glory of god.Kamala as the tenth and last of the wisdom goddess shows the unfoldment of the power of the goddess into the material sphere.kamala is the beginning and the end of worship.we first approach the divine seeking hepl in achieving ordinary human wishes,like health,prosperity and a happy family.we complete our understanding of the divine by seeing its presence even in the ordinary things of human life,in the forms of nature and the earth,discerning of divine urge towards union hidden even in wordly desires.

Kamala is located in the heart specifically in the heart chakra of the subtle body,which is the place of devotional worship.she is the image of the heart's delight and the heart's wish for perfect wordly beauty and happiness. we should visualize this perfect fulfillment as the divine gracw that naturally comes to te heart of all beings.

Any acknowledgement of the divine presence in outer forms of beauty and splendour is a worship of kamala.this maybe the appreciation of art or music,a beautiful face, beautiful sunset or first the joy of being alive.All forms of devotional worship are aspects of kamala,most specifically poojas,like offering flowers,scents,incence,lights,foods to the image of the goddess is a way to honour kamala.but this should be donewith the knowledge recognizing that the outer form is nothing but a reflection of the goddess power that resides within our hearts.

Lalitha Sahasranamam - 133

133 Niranjana – She who is devoid of any blemishes or scars
This statement reminds me of devi in her cosmic form.
The Satyaloka is situated on the topmost of Her head; The Sun and Moon are her eyes; The quarters of the sky are Her ears; The Vedas are Her words; The Universe is Her heart; The Earth is Her loins; The space between earth and sky is Her navel; The constellations are Her Thighs; The Maharaloka is Her neck; The Janarloka is Her face; Indra and the Devas of the Svarloka are her arms; Sound is the organ of Her ears; Fire is within her Face; Day and Night are Her wings; The mountains are Her bones; The rivers are Her veins, And the trees are the hairs of Her body. Childhood, youth, and old age are Her finest modes; The two twilights are Her raiment; And the Moon is the mind of the Mother of the Universe. ~ Devi Bhagavata Purana, VII.33.1-21
Such is her intensity and power even the devas could not conceive it as they said :--"O Mother! Forgive our faults. Protect us, the miserable, that are born of Thee. O Protectress of the Devas! Withhold Thy anger we are very much terrified at the sight of Thy this form. "O Devî! We are inferior immortals; what prayers can we offer to Thee! Thou Thyself canst not measure Thy powers; how then can we, who are born later, know of Thy greatness! Obeisance to Thee, the Lady of the Universe! Obeisance to Thee of the nature of the Pranava Om; Thou art the One that is proved in all the Vedântas. Obeisance to Thee, of the form of Hrîm! Obeisance to Thee, the Self of all, whence has originated the Fire, the Sun, and the Moon and whence have sprung all the medicinal plants. Obeisance to the Devî, the Cosmic Deity, the Self in all whence have sprung all the Devas, Sâdhyas, the beasts, birds, and men! We bow down again and again to the Great Form, Mâhâ Mâyâ, the Self of all, whence have-sprung the vital breath Prana, Apâna, grains and wheats, and Who is the source of asceticism, faith, truth, continence and the rules what to do and what not to do under the present circumstances. The seven Prânas, the seven Lokas, the seven Flames, the seven Samidhs, the seven Oblations to Fire, have sprung from Thee! Obeisance to Thee, the Great Self in all! Obeisance to the Universal form of the Deity of the Universe whence have sprung all the oceans, all the mountains, all the rivers, all the medicinal plants and all the Rasas (the tastes of all things). We bow down to that Virât Form, the Great Self, the Mahâ Mâyâ, whence have originated the sacrifices, the sacrifical post (to which the victim about to be immolated is bound) and Daksinâs (the sacrificial fees) and the Rik, the Yajus, and the Sâma Vedas. O Mother! O Mahâ Mâyâ! We bow down to Thy front, to Thy back, to Thy both the sides, to Thy top, to Thy bottom and on all sides of Thee. O Devî! Be kind enough to withhold this Extraordinary Terrific Form of Thine, and sbew us Thy Beautiful Lovely Form.
seeing the Devas terrified, withheld Her Fearful Cosmic Form,she showed Her very beautiful appearance, pleasing to the whole world. Her body became soft and gentle. In one hand She held the noose, and in another She held the goad. The two other hands made signs to dispel all their fears
and ready to grant the boons. Her eyes emitted rays of kindness; Her face was adorned with beautiful smiles. The Devas became glad at this and bowed down to Her in a peaceful mind and then spoke with great joy.
so looking at that where is the question of any scars and blemishes.