Sri Matre Namaha
Nirvikalpā – The One Hundred & Seventy Sixth name in Lalitha Sahasranamam.
nirgatah vikalpah yasyah sa
She is without false imaginings
Vikalpa is the notion conveyed by mere words without corresponding objects
na vidyate vikalpah (prakasa) yasyam ( caramvrttau) tadrupa
One who is free from any variety of alternatives
Viruddhah kalpah (paksah) vikalpah tadabhavavati
Vi= opposite, kalpa= theory. There is no theory (or idea) opposed to Her existence. That is to say, she is devoid of all separateness
Nirvikalpā : Nir + Vi + Kalpa : Nir means nil / nothing; Vi means negation / negitive and Kalpa means existance / natural
Vikalpa means odd or fanciful ideas.
Vikalpa means false notions.
Vikalpa also means alternative.
The idea of ‘horse having horns’ is called Vikalpa. She is without such ideas. Nir-vikalpa means devoid of name, form, class, etc. In meditative parlance, it is known as indeterminate perception or nirvikalpaka pratyakṣa and the next higher stage is called is nirvikalpa samādhi. Samādhi is a stage where the mind is stilled in conjunction with a single object.
Nirvikalpa is an advanced stage of samadhi, which is attained by meditation.
Nirvikalpa samādhi refers to a state where there is no discrimination between the subject and object. It is an awareness of identity or non-difference.
In Nirvikalpa stage there will be no mental modifications. As long as mind continues to function, nirivikalpa samadhi cannot be attained.
There is also another explanation for this nama.
vi + kalpa is vikalpa. Vi means opposition and kalpa means theory and vikalpa as a whole means opposition to the theory. Here, theory means the Brahman. Therefore this nāma says that She is the Brahman and there is no opposition to this theory of addressing Her as the Brahman. The nāma also means that anything, be it a subject or an object is inseparable from Her. Our earlier description of addressing Her as ‘prakasha vimarsha maha maya swarupini’ perfectly fits here.
Patañjali yoga Sūtra (I.9) says, “Verbal delusion follows from words having no corresponding reality.”
Brahma Sūtra (III.ii.14) says “Brahman is only formless to be sure, for that is the dominant note.” Here ‘dominant note’ means the teachings of Upaniṣad-s.