So far, we have explored the meanings of sixty-three mantras. We have learned about the incarnation of the Goddess as Mother and witnessed her supreme form, ‘The Virat Roopam’ of Devi. We listened to mantras praising her physical form, from her glorious hair to her divine feet. We heard about the majesty of her abodes, including her residence in the ocean of nectar, and the splendor of her palace made of wish-fulfilling Chintamani gems. We also saw how she was seated on a cot or throne supported by the Pancha Brahmas (five Brahmas). Kalidasa describes her seat as a throne studded with precious gems. Devi is portrayed as seated on the left lap of Kameshwara. Mantras 64 to 84 have a different theme but can be understood collectively, though they each hold unique meanings.
This section focuses on the destruction of the evil Bhandasura, known as “Bhandasuravadham.” It begins with the mantra,
devarṣigaṇa-saṅghāta-stūyamānātma-vaibhavā
[She whose might is the subject of praise by multitudes of gods and sages]
(Sri Lalitha Sahasranama – 64)
bhaṇḍāsura vadhodyukta śakti senā samanvitā
[who is endowed with an army of shaktis intent on slaying Bhandasura.]
(Sri Lalitha Sahasranama – 65)
and ends with the mantra,
haranetrāgni-sandagdha-kāmasañjīva-nauṣadhiḥ
[She who became the life-giving medicine for Kamadeva (the god of love) who had been burned to ashes by the fire from shiva’s (third) eye]
(Sri Lalitha Sahasranama – 84)
The slaying of Bhandasura has been retold as a story, with a detailed description of the battle found in the book Lalithopakhyanam. Sri Lalitha Sahasranama is a stotra derived from Lalithopakhyanam, where we find a much shorter version. The original Lalithopakhyanam contains 1,800 verses that describe the fierce battle. Just as the battle between Rama and Ravana in Sri Lanka showcases Rama’s valor, and the battle of Kurukshetra is central to the Mahabharata, the battle and victory over Bhandasura hold great significance in the Lalitha Sahasranama. So far, Devi has been depicted as serene, gracious, and the Mother of the Universe, with a voice like music and words as sweet as honey. In this part of the Sahasranama, we will now witness her courage and prowess in battle.
atisaumyatiraudrāyai natāstasyai namō namaḥ
namō jagatpratiṣṭhāyai dēvyai kṛtyai namō namaḥ
[We salute her who is beyond peace and anger and offer our salutations. Salutations to her who is the basis of the entire universe, who is the power behind devas and who is action oriented.]
(Devi Mahatmyam – 11)
In the Devi Mahatmyam, Devi is glorified as both the fiercest and the most serene. Her intrinsic nature is one of calm tranquility, but she transforms into a fierce and terrifying form when confronting and destroying evil Asuras and demons. She appears as the vanquisher of Mahishasura, wearing a garland of skulls, her tongue hanging out in anger. However, this fierce aspect of her nature is fleeting—it comes and goes. Much like a doctor who squeezes out all the pus from a festering wound, leaving no trace, Devi shows no hesitation in completely destroying the Asuras when their wicked behavior becomes unbearable for her other children. Despite her actions, she remains compassionate toward all.
We are about to witness her valour and courage in slaying the demon Bhandasura. One might wonder, how can Devi, whose nature is calm and serene, transform into such a terrifying form? The Lalitha Sahasranama needs to be absorbed in different ways. Devi is serene toward her devotees and terrible toward the cruel and wicked. In the Devi Mahatmyam, she is praised as both tranquil and terrifying, highlighting these two aspects of her nature.
Our capacity to understand, much like the flight of birds, differs from person to person. Some birds can fly only short distances, while others soar across continents. Similarly, our intellectual ability to grasp the teachings of the Sri Lalitha Sahasranama varies. Some devotees focus solely on chanting the mantras, believing the sound alone is sufficient to praise their divine mother, and they are blessed accordingly. Others, more advanced in their spiritual journey, understand the tantric meanings and deeper principles behind each mantra, using them as part of their Sadhana. For most of us, simply chanting the names of the gods is a spiritual practice in itself, like sacred steps leading to the divine.
Devotees progress in stages, from beginners (manda-adhikaris) to intermediate (madhyama-adhikaris) and ultimately to advanced (uttama-adhikaris). For great souls (mahapurushas), singing bhajans or listening to scriptures like the Bhagavatham is not a means of progress but a resting place, where they find peace within themselves. Amma, for instance, sings bhajans every day, finding rest in this devotion.
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