शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|
प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||
श्रीगुरुभ्योनमः
अन्तॆवासिन्नस्ति चॆत्तॆ मुमुक्षा
वक्ष्यॆ युक्तिम् मुक्तसर्वॆषणः सन् ।
सभ्द्यः साक्षात्सुन्दरीम् ज्ञाप्तिरूपाम्
श्रद्धाभक्ति ध्यानयॊगादवॆहि ॥ (त्रिपुरसुन्दरिवॆदपादस्तवम् -27)
We have seen the broad classification of the 36 tattvas as Apara (Maya to Kshiti), Paraapara (Sadasiva, Eswara, Suddhavidya) and Para (Siva, Sakti). In creation, the curtain over the omniscience, the omnipotence and the omnipresence of the Paramatma due to Maya, is called Tirodhana, while the unveiling of it, is due to Anugraha. An ardent aspirant of libeartion is bestowed upon with the grace (Anugraha) of Amma to unveil the curtain.
In the context of the war between the demon Bhanda and the Goddess Lalita Mahatripura Sundari, it is important to understand the subtle symbolism of the army on both sides. While the demon Bhanda/Jiva is symbolic of the latent Paramatma tattva and his army may be interpreted as the veil, the Goddess and Her army symbolize the divine saktis that help us to uncover the Paramatma tattva.
The demon Bhanda’s army, thirty sons, minister (Vishanga) and Commander-in-Chief (Visukra) were eliminated, respectively by the Goddess Lalita Mahatripura Sundari’s army (namely, by the Nitya devis), Bala Tripura Sundari, Mantrini Syamaladevi and Commander-in-Chief Varahidevi. Lord Ganapati who emerged from Sakti’s glance at Lord Siva, destroyed the Vighna-yantra. The namas described so far are indicative of removal of the covers- apara, paraapara tattvas. Now, we come to the namas describing the victory of the Goddess over Bhandasura, symbolic of unmasking of the Siva-Sakti tattvas, thereby attaining oneness with the Paramamta. Let us try and understand the subsequent namas that describe the war between Amma and the demon Bhandasura.
भण्डासुरॆन्द्र-निर्मुक्त-शस्त्र-प्रत्यस्त्र-वर्षिणी
Pranams to Amma who countered Bhandasura’s weapons and missiles, and made them powerless.
कराङ्गुळि-नखॊत्पन्न-नारायण-दशाकृतिः
Pranams to Amma who produced ten incarnations of Narayana from Her hands’ nails to attack various demonic manifestations of Bhandasura. We will see the significance of the hands’ nails in the upcoming posts.
महापाशुपतास्त्राग्नि-निर्दग्धासुरसैनिका
Pranams to Amma who burnt up the demon’s army with the Maha-Paasupata astra (weapon).
कामॆश्वरास्त्र-निर्दग्ध-सभण्डासुर-शून्यका
Pranams to Amma who burnt up the demon along with his city named Sunyaka with the Kameswara-astra (weapon).
ब्रह्मॊपॆन्द्र-महॆद्रादि-दॆव-संस्तुत-वैभवा
Pranams to Amma who is glorified by Brahma, Vishnu (Upendra) and Mahendra and other Gods.
हर-नॆत्राग्नि-संदग्ध-कामसंजीवनौषधिः
Pranams to Amma who injected life into Kamadeva, after he was burnt with the fierce fire from the eyes of Hara.
After Satidevi’s disappearance, Lord Siva reaches Sthanvaasrama and undertakes deep penance. A completely detached Lord Siva, engrossed in deep meditation is attacked by Manmatha/Kamadeva with his flower arrows. Disturbed by this, the Lord opens His eyes and stares at Manmatha. Manmatha gets burnt at once and turns into a heap of ashes due to the intense fire that emanated from the distracted Lord’s wisdom eye (jnana netra). Upon pleas by the Devatas, the Lord injects life with His glance and turns the heap of ashes into a man like form. 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 due to 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 earlier, 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” (daasoham) 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 ParamaSiva and Parvati is symbolic of liberation. (refer to the description given in the nama, Sumeru-Madhya-Srungastha). Liberation, for people indulging in materialistic pleasures is not only difficult to attain, but is also a flower in the sky. 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 and 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 become interested in liberation.
Sri Krishna tells Yudhishtira that Kamadeva (अवध्यः सर्वभूतानमहमेकः सनातनः) who is eternal, primeval and hidden in the entire creation, 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 that, She blesses Her devotees with (bhoga) all required pleasures in this world. Further, after being attacked by Bhandasura-turned-Kamadeva’s flower arrows, Lord Siva leaves His detachment and unites with Parvati Devi. This is symbolic of liberation. So, Amma grants both; pleasures in this world and liberation to Her devotees.
श्रीमात्रेनमः
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