Sarvāpad-vinivāriṇī सर्वापद्-विनिवारिणी (913)

She is the eliminator of all kinds of misfortunes. Misfortunes arise because of not following either of the two paths (savya and apa-savya) discussed in the previous nāma.  Irrespective of the path pursued, She is remembered by repeating Her mantra-s (like Pañcadaśī) or names* (like this Sahasranāma) depending upon ones cerebration. This is explained in Bṛhadāraṇayaka Upaniṣad (VI.ii.16), “Those who do not know these two ways become insects and moths, etc.” The same averring is also available in Chāndogya Upaniṣad (V.x.7) “Those who do not follow either of these paths are born as small animals and insects again and again.”  The Upaniṣads warn that if one does not follow either of these paths, he has to repeatedly undergo the pains of birth and death as life span of small insects and small animals is very short. 

Devi Herself says “Those who forsaking attachment take refuge in me, and ever worship me with devotion, by the method of divine yoga, having compassion on all beings, tranquil, self-controlled, free from envy, humble, ascetic, of vows performed with their minds fixed on me, whose lives are in me, delighting in narrating my wisdom……and even those who are devoid of these characteristics, if they repeat my name ever devoted to me, I quickly destroy in the same birth, even mountains of misfortunes by the lamp of wisdom.”  Apart from pursuing any one of these paths mentioned in the previous nāma, their mental condition is also equally important.  She says that it is not enough to merely pursue the ritualistic path. One has to attain knowledge to connect the individual self with the Supreme Self. Without attaining knowledge this connection is not possible. It is also said that one should always remember Her lotus feet in times of misfortune. 

The one, who follows the above steps, never gets misfortunes and the one who does not follow these steps has to remember Her lotus feet in times of misfortune.  But, liberation is possible only for those who meditate on Her.

This nāma says that irrespective of the depth of devotion, one does not face misfortune if she is properly worshipped. 

{*Someone told Ramana Mahariṣi the she had done pūja with hundred thousand leaves.  Mahariṣi retorted by saying “Instead of pinching the plant, could you not pinch your own skin hundred thousand times and perform your pūja?”}

Svasthā स्वस्था (914)

Svasthā means being in one’s natural state and as own natural self with a healthy body and mind without upādhi-s (upādhi means condition. Due to upādhi unlimited thing appears as limited).   Sage Nāradā asks Sanatkumāra (one of the four noetic sons of Lord Brahma) in Chāndogya Upaniṣad (VII.24.1) “Where does the Infinite reside?”  Sanatkumāra replies “He rests on His own power, or not even on that power.”

The pleasure and pain arise only if one thinks of a second object, as the mind now has the chance of choosing.  Duality is one of the toughest enemies to tackle with in spiritual pursuit.

(There is a story about Lord Gaṇeśa and His mother Pārvatī.  Gaṇeśa was playing with a cat and caused injuries in the body of the cat.  Then He went to His mother Pārvatī.  He saw bruises in Her body asked Her who had hurt Her. Pārvatī replied “You have caused these bruises.  You beat the cat, but I am also in the cat.  If you hurt the cat, you only hurt me.”)

Her independent nature is also described in Kaṭha Upaniṣad (I.iii.11) which says, “There is nothing higher than the Cosmic Self. That marks the end of all growth. This is the highest goal anyone can attain.” Because of being the highest, She is Svasthā.

Svabhāva-madhurā स्वभाव-मधुरा (915)

She is sweet, pleasant, charming and delightful in nature.  Because of these qualities everyone is attracted to Her.

This nāma can be split as follows:

sva + bha + avama + dhura.  Sva means Her, bha means to shine, avama means the best among the wise, and dhura means yoke.  In this context this nāma means that She carries the yoke of the wise.  She illuminates the path of the wise or by Her presence, the path of the wise is illuminated. They can tread their spiritual path with Her illuminating light.  Brahman is Self- illuminating. 

Svabhā(va) + vama + dhura.  Svabhā(va) means the knowledge required for realising the Self, vama means imparting knowledge of the Self and dhura means the Chief.  She is the Chief among those who impart knowledge of the Brahman (Śiva).

Sva + bhava + madhura.  She pleasantly remains in Her devotees.

Sva + bhava + madhu + ra.  By their own devotion, Her devotees get the best of knowledge.

It can be said that one can realise Her within, by knowledge (jñāna) and devotion (bhakthi). 

Dhīrā धीरा (916)

She is the embodiment of strength. Strength here means the strength of knowledge. The non-duality is the knowledge.  The knowledge of non-duality is attained through Her. 

Dhīra-samarcitā धीर-समर्चिता (917)

She is adored by scholars. Scholars and poets praise Her. Dhī means the one who is not different from the essence of knowledge, rasa means happiness in plenitude and arcita means worshipped. This nāma means that the one who is in need of supreme knowledge worships Her. The supreme knowledge leads to bliss.