140. Niṣkalā
She has no rays coming out of Her.
Her Māyā Śakti is of the same stuff as Herself and it feels Herself everywhere. Therefore there can be no projection. Projection implies a distance. Since there is no distance between the observer and the observed, because the distance itself is part of the observer, there is no projection.
141. Śāntā
She is peace personified.
The nature of bliss in its ultimate closest explanation appears to be utter tranquility and peace.
142. Niṣkāmā
She is desire itself.
Desire itself will not have a desire. Hence Devi has no desire.
143. Nirupaplavā
Uplava means a catastrophe. There are no catastrophes in Devi. Entire worlds may be born and destroyed in the mind of Devi. It is all a child's play. There is no pain, there is no catastrophe, there is no violence of any sort.
This is exactly what Kṛṣṇa teaches Arjuna in the battlefield, when Arjuna renounces his weapons saying that — “I cannot and will not kill my friend, my brothers, my teachers, my fathers” and so on. Kṛṣṇa tells him thus:
“Whom are you killing? If it is the soul that you are trying to kill, that cannot be killed by anything. Because it is unpierceable, unbreakable, unbeatable, and indestructible. If we say that you are killing the bodies, then the bodies never had a life of their own, to be killed. They are already dead indeed. You may send your arrows. They may beat you to death. They may fall down and die. In reality you are neither the killer nor are they the killed. Even before they were born, I have killed them all. See if you will.”
So saying, he opens his Virāṭsvarūpa to Arjuna and gives the Viśvarūpā Darśan.
In the Devi Gītā also, we find the Devi giving a Viśvarūpā Sandarśanam to the various Gods assembled. She shows Her terrible form eating up the brahmins, the kṣatriyas and all people. Time indeed is the terrible being. Like fire, it consumes everything. When time itself is consumed, there can be no catastrophe.
144. Nityamuktā
She is ever free to think, will, and act in any manner She pleases, totally unrestrained. Just as in an individual there is a total liberty to think, so is there a total liberty in Devi to think.
Some of Her deeper thoughts we tend to call actions. Some of Her lighter thoughts we tend to call thoughts. But all are thoughts. Hence Her range of freedom expresses itself as all possible potentialities.
145. Nirvikārā
Not subject to change. The dynamic and the static are one and the same.
146. Niṣprapañcā
There is no world.
147. Nirāśrayā
There is no support for this world.
148. Nityaśuddhā
She is forever pure. She cannot be contaminated by anything.
149. Nityabuddhā
She is fully awakened at all times.
Consciousness does not subside during the waking, dreaming or sleeping states. If the consciousness was not awakened during the sleeping states, there would be no sense of continuity of the sameness of an individual. We are aware that the same one who went to sleep yesterday is awake today. This continuity will be absent if consciousness does not continue through sleep. If consciousness does not continue through waking states, again, there will be a total disruption in the continuity of an existence.
Thus, the conscious feeling is continuous and overlaps all the three stages. It intersects and is also the said union of all the three stages. This is the fourth stage referred to as samādhi.
Samādhi is an inherent property of God. It is not a word, nor is it necessary to be sought and acquired. If it is something that is sought and acquired, it is not permanent and it cannot partake of the nature of God. It would be a worthless acquisition.
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