Sri Matre Namaha
Niranjana – The One Hundred & Thirty Third name in Lalitha Sahasranamam.
nirgatam anjanam (=kalima) yasyah sa
She who is without stain. She is called so because she is free from the impurity of the third soul (viz., sakala) described above. Free from maya.
nitaram ranjanam (ragah raktima santosanam sa) yasyam
She who is full of redness or joy, (ni = much, ranjana = redness or joy)
She who is devoid of any blemishes or scars
This statement reminds me of devi in her cosmic form.
Anjana means a black paste (eye liner or kajal) that is applied to eyes of women. (Hanuman’s mother’s name is Anjana – “Anjana nandanam veeram” says a verse). When this paste is applied to the eyes, they look beautiful. Her eyes look beautiful without this paste is the textual meaning. But anjana also means ignorance. Ignorance is always compared to the darkness and knowledge to light. Nir means without. She is without ignorance. Vak Devis would not have coined this nama to mean that She is without ignorance. Ignorance and knowledge are associated with us and not with the Divine Mother as She is the embodiment of knowledge. Shveteshvatara Upanishad gives answer to this argument. It Says ‘Nishkalam, Nishkriyam, Shantam, Niravadyam, Niranjanam” (VI.19). The meaning is ‘no form, no action, no attachment, above reproach and without any blemish’.
The Upanishad identifies the Brahman with such qualities. It also says ‘niranjanam’ which means without any blemish. Therefore Lalitha is without any blemish as Brahman alone is without any blemishes. The nama means that Her formless form is without any blemishes. In kundalini meditation, when you cross ajna chakra, you will be able to see light. In the initial stages, this light may have some blemishes and these blemishes vanish along with the practice. This is called Her blemish less 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.