136. Nityā
Devi is permanent.
Although we do speak of the appearance and disappearance of forms of Devi as we have explained earlier, all the transitory phenomena are also permanent to a transcendental view. Only to a time-bound view does the motion of transience or permanence have any meaning.
137. Nirākārā
Devi has no form.
Quite often the devotee is confused by the occurrence of words of completely opposite meanings at different places in the Lalitā Sahasranāma. How can opposites describe one and the same entity, the devotee wonders. At the synthesis of the opposites arises the reality. The opposites appear to be opposites so long as one is limited in some particular dimension which separates a single property into pairs of opposites. In every such instance the devotee has to discover that particular dimension which is missing in his view. Once he discovers that particular dimension, what he achieves is a synthesis of the pairs of opposites which defines the reality.
Earlier we have seen the opposites ‘Sat’ and ‘Asat’ both describing reality; the missing dimension there was consciousness, the Devi.
Let us examine here the question of Devi having forms and no forms. Both these have to be proved simultaneously; we already have an answer to this question. Just as there were no colours inherent in the frequencies, so also the forms have no existence apart from the subject. The subject is the objectless subject and is also the object which appears to have different forms. In the recognition that subject and object are undifferentiable lies the synthesis of Devi having forms and no forms. The act of seeing is the act of knowing. Knowledge is the characteristic property of consciousness. The missing dimension here again is the nature of consciousness and that is Devi.
138. Nirākulā
Devi is unperturbed, vibrationless.
How can the Universe which is so full of vibrations of all sorts be called vibrationless? In order to transcend the dualities induced by vibrations, one has to transcend in the dimension of Time. Then all the vibrations can exist as they are and also they will be vibrationless. A wave motion is no more a motion when one can see it at all times simultaneously. Time partakes of the character of space in a transcendental view; hence all objects in space are vibrations in Time and become invariant.
The nature of Time is that it seems to flow steadily from the past to the present to the future. It seems that a second gone is gone forever.
Modern thinking has taken away the foundation of a continuously flowing time. Time as well as Space are relative to the observer. They are not independent of the frame of reference containing the observer. Thus, two events A and B may appear in one sequence to observer ‘X’, while they may appear to come in a different sequence to another observer ‘Y’. For example, X may perceive that A has occurred earlier than B, while Y may observe that B has occurred earlier than A. Both the statements may be a true record of facts as observed by X and Y. The concept of well orderliness in time is being taken away.
This theory of relative time is one of the prime characteristics of Einstein's thinking, which has been substantiated time and again in modern scientific apparatus. Moreover, we are aware of particles travelling backwards in time. Such particles are called entire particles. To every particle known in physics, there seem to correspond an entire particle whose nature is transcendental.
139. Nirguṇā
While Devi appears to have the three dimensions of desire, knowledge and action, in reality She is the world of all these characteristics.
The world is ephemeral as long as desires exist; so will there be fulfillment through knowledge or through action; so will the Universe be maintained in the consciousness. Once the desires are no more, this ephemeral world subsides into the primordial aspect of Asat; as such, there are no guṇas to characterize anything, since Devi is both Sat and Asat. She has and does not have guṇas at the same time.
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