शुक्लाम्बरधरम् विष्णुम्
शशिवर्णम् चतुर्भुजम्|
प्रसन्नवदनम् ध्यायेत् सर्व
विघ्नोपशान्तये||
श्रीगुरुभ्योनमः
पञ्चशरशास्त्र बोधन परमाचार्येण
दृष्टिपातेन।
काञ्चीसीम्नि कुमारी काचन मोहयति
कामजेतारम्।।
(आर्यशतकम्-5)
We have learnt earlier that Amma
emerged from the cidagni-kunda, to fullfill the wishes of
celestials. In a few subsequent namas starting from Bhandasura-vadhodyukta-Saktisenaa-samanvita,
Vagdevatas are detailing the dEva-kArya for which Amma
manifested from the cidagni-kunda.
The name Bhandasura appears in
the immediate next nama, for the first time. Let us try and understand this Bhandasura.
After Satidevi’s
disappearance, Lord Siva reaches Sthanvasrama and undertakes deep
penance. The completely detached Lord
Siva, engrossed in deep meditation is attacked by Manmatha/Kamadeva with his
flower arrows. Disturbed by this, the Lord opened His eyes and stares at Manmatha.
Manmatha gets burnt at once and turns into a heap of ashes due to the intense fire
from the Lord’s wisdom eye (jnana netra). Upon pleas by the Devatas, the Lord
injects life with His glance, into the man like form made from Kamadeva’s ashes.
This alter-ego form of Kamadeva is the mighty Bhanda with the resplendence of
the mid-day Sun. But since Kama-Bhanda was revived from the ashes formed by Lord
Rudra’s janangni, Bhanda has an aggressive nature and is full of demonic
qualities. Hence the name Bhandasura (Brahmanda Purana-11.30 to 35).
It is this Bhandasura with
whom Amma rages a war, to protect the celestials, sages and ganas. At the end of the war, She kills the demon
but brings him back to life with Her glance, upon the request of the devas. This resurrected Kamadeva is as handsome as
he was before being burnt by Lord Siva. (ibid- 30.45,46). After regaining his original form, Kamadeva
falls at the feet of Amma and prays for Her dexterity, saying that
“I am your slave” (dAsOham) and eulogises Her. Amma then showers Her
grace on him saying “You enchant the entire creation with my grace. Even
Lord Siva’s jnanagni would not burn you” (ibid 30.60). Subsequently, Kamadeva charms Lord Siva to
unite Him with Parvati Devi, successfully this time.
In the context of creation, the
union of Parama Siva and Parvati is symbolic of liberation. (Please refer to
the description given in the nama, Sumeru-Madhya-Srungastha).
Liberation is not only difficult to attain, for people indulging in
materialistic pleasures but also a sky-born flower. For, it has been said
that
न जातु कामः कामानाम् उपभोगेन
शाम्यति।
हविषा कृष्णवर्त्मा इव भूय एव
अभिवर्धते।।
(महाभारतम्-आदिपर्व्-संभवपर्व्-85.12,
श्रीमद्भागवतम्-9.19.4,मनुस्मृति -2.94)
Desires are never
satisfying. Just as a fire fed with ghee
blazes more and more, desires that are fed, are never quenched but only become
more intensive.
Just as how a fire is covered
by smoke, a mirror is masked by dust and an embryo is concealed by womb, one’s
knowledge (of self) is shrouded by desire. Desire is the biggest enemy for an atma-jnani (BhagavadGita-3.38,39).
Kamadeva attacking Lord Siva
with his flower arrows is symbolic of sensual pleasures sought by the jiva.
The aggressive, demonic Bhanda, the revived form of the Kamadeva, is symbolic of
the intensification of the desires (raaga), when one tries to satisfy materialistic
wishes. This Bhandasura does not allow
the jivas to get interested in liberation.
Sri Krishna tells Yudhishtira
that अवध्यः सर्वभूतानमहमेकः सनातनः Eternal, primeval and hidden in the entire creation, Kamadeva
himself says in KamaGita (Mahabharata-Aswamedha Parva-13.12) that “ नाहम् शक्योऽनुपायेन हन्तुम् भूतेन केनचित् without an
appropriate ploy, jivas cannot win over me”.
The first futile effort by Kamadeva
to attack Lord Siva is indicative of the statement above made by Kamadeva
himself. The clue to win over Kamadeva is given in Brahmanda Purana.
Bhandasura is alive in every
creature in the form of billowing waves of deep desires. As we have learnt
above, after resurrecting Kamadeva from the remains of Bhandasura, Amma
blesses him with protection from the ascetic fire of Lord Rudra. This is symbolic of the following. Amma’s devotees, when attempting
to gratify their desires necessary for living in this materialistc world, would
not get aggressive demonic qualities, as their mind and senses would be under
control. This means, She blesses Her devotees with (bhoga) all required pleasures
in this world. Further, Lord Siva leaves His detachment after being attacked by
Bhandasura-turned-Kamadeva’s flower arrows and unites with Parvati Devi. This is symbolic of liberation. So, Amma grants both; pleasures
in this world and liberation to Her devotees.
One who is free from attachment (raaga)
and aversion (dvesha), even while using the objects of senses, have
their amtahkarana blemishless and a steadfast mind on the Lord.
(Bhagavat Gita –2.64,65)
यत्रास्तिभोगो न तत्र मोक्षः
यत्रास्ति मोक्षः न तु तत्र भोगः।
श्रीसुंदरी साधकपुंगवानाम्
भोगश्च मोक्षश्च करस्थ एव।।
Generally, if one strives to
get bhoga (pleasures), there is no liberation (moksha) and if one
strives to attain liberation, it is not possible to have pleasures. But, only the devotees of Amma
(Sri Sundari Sadhaka Pungavaanaam), have both.
Oothukkadu Venkata Kavi, a
great composer of the 18th century, an ardent devotee of Lord
Krishna, had written several Sanskrit and Tamil Kritis, rich in language and
meanings, filled with devotion. He also composed Navavarana kritis on Amma
with SriVidya secrets. In the fourth Navaavarana kriti Yoga
Yogeswari, he eulogises Amma as Bhoga-Moksha-vara-dayini. It is a beautiful kriti in the raga Ananda
Bhairavi. I am uploading the audio file
of the song here, rendered by my mother-in-law Smt. Saroja Chengalrayan, for those
interested.
Praying Bhoga-Moksha
prayadayini Amma
श्रीमात्रेनमः
