Bhandasura

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 18^th 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