Tag: #Kerala

Bhandāsurā ordered his army commander Kutilakṣana to proceed to wage war. Kutilakṣana ordered one of his subordinate chiefs called Durmadana to lead the war. In the Lalithopakhyānāṃ we can read two contrasting descriptions Devī’s army shone with the assurance of victory, by the auspicious signs evident in their march to war. There were ill omens and misfortune shadowing the army of Bhandāsurā.

Their weapons and their mode of transport were strange and peculiar. They rode on lions, hyenas and wolves, horses, donkeys, dogs and pigs. They rode on crows, on the half human and half beast śarabhasa, on ghosts and ghouls. Durmadana led the fight. In those days the rules of war laid down that the fight should be between opponents of equal mettle. Durmadana clashed with Saṃpatkāri Devī. A terrible fight ensued between Saṃpatkāri, commander of the elephant brigades and Durmadana n the army chief of Bhandāsurā.

At one point in the battle, Durmadana was able to pierce a gem in the crown of Saṃpatkāri Devī and it fell to the ground. Saṃpatkāri Devī felt highly insulted by this and in terrible anger, felled Durmadana . Durmadana was killed by Saṃpatkāri Devī. The following day, Kutilakṣana sent the younger brother of Durmadana , named Kurundana, to lead the war. Kurundana came prepared for battle, determined to destroy the opposing army, furious at the death of his brother and the initial victory won by the śakti Sena. Saṃpatkāri Devī rode out to meet Kurundana, but was stopped by aśvarudhā .

She said, “Devī, you are tired from yesterday’s victorious battle, take rest. I have a longing to go to battle and prove my mettle against this evil Asuras”. In the fierce battle that followed, Kurundan was killed by aśvarudhā. Kutilakṣana at once despatched Karangāna, Kakavacitna, Vajradantāna Vajramukhāna and Vajraromana to lead the war. They were all slain. It is said that Kutilakṣana the Commander-in-chief of Bhandāsurā’s army sent five of these ferocious Asuras to the war front.

He exhorted them “Fight for your country, if necessary give up your lives”. True to his words, all five of them had to give up their lives in battle. Vajradantāna came to war on a chariot drawn by hundred donkeys. Their weapons were as sharp as diamonds. In the ferocious war that followed they resorted to the weapons of Maya that they were adept in. They created a demonic śakti called Sarpiṇī. Sarpiṇī created millions of snakes from her body.

The snakes created havoc in the śakti Sena as they bit the warriors with their vicious fangs. Many fell unconscious from the powerful bites and the śakti Sena seemed to be on the verge of defeat. At that crucial juncture, śrī Lalithaṃbika appeared in their midst. She glanced with compassion upon her distraught warriors, the śakti Sena. She smiled gently at Mantriṇī. Mantriṇī manifested the divine Nakulī Devī using the inner spiritual power lying dormant within her.

Many mongooses took birth from the body of Nakulī Devī. The mongooses tore apart the snakes that were slithering all over the battle field. The Lalithopakhyānāṃ describes the slaying of the five powerful Asuras dispatched to defeat the śakti Sena. We are listening to the events leading up to the slaying of Bhandāsurā. We shall hear more in the forthcoming episodes.

To be continued….
#Lalita #LalithaSahasranāma

Accompanied by her army of millions of śaktisa, Devī set out to war with the intention of killing Bhandāsurā. The various chariots ridden by the Devīs manifested by her included the Geya Cakra and Kiricākra. Bālā Devī rode on a chariot called the Karnirataḥ, while Devī herself rode to war on the śrī Chakrarāja chariot. The movement of her war chariots made it seem as if the majestic Vindhya and Himalaya Mountains were in motion.The Devasa played celestial instruments and sang hymns in her praise, showering flowers from the skies as a sign of good fortune. Sages like Nārada also composed and sang many hymns in her honor. Their joy was reflected in the resounding ovation that encouraged the marching army. Devī’s chariot rolled alongside those of her war commanders, as she rode with a gentle and auspicious smile on her face, assuring victory.

Bhandāsurā, who had previously revealed in prosperity, suddenly began to witness evil and ominous portents in his city. He saw comets streaking across the sky and falling stars. A thick, smoky fog settled and spread everywhere. Unexpected obstacles arose during the Yajñas being conducted. Dark objects fell with the rain, and wolves howled, creating an eerie atmosphere, as if ghosts haunted his land. Numerous omens heralding great misfortune appeared.

Bhandāsurā was assailed by doubt: “Such evil portents have never before appeared in śunyaka, my city. What could be the reason for these ominous signs?” He convened a council with his ministers and close allies, including Viṣukrāna, Viśangāna, and Kutilakṣana, to seek an explanation for the ominous portents. It was then that he learned the tidings of war. He was informed that Lalitha Parameśvarī, intent on his destruction, was approaching with a vast army under her command. An army of śaktisa, numbering in the millions, had manifested to challenge his might.

He understood that the chief military commanders of Devī were Mantriṇī, Dandhinī, Aśvarudhā, and Saṃpathkāri. Convening a council of war, he sought the opinions of his younger brothers, Viṣukrāna and Viśangāna. Viṣukrāna confidently stated, “We have nothing to worry about. We have defeated many great warriors and their formidable armies. Your sons, the Bhandāputras, have triumphed over numerous Devasa and mighty kings.”

“Even Lord Parameśvara fled, not wanting to face our fury. Lord Mahāviṣṇu also ran from us. We soundly defeated Brahma, who had to undergo treatment to heal himself. The current challenge we face is from an army consisting solely of women. There is not the slightest chance of defeat at the hands of such a force. Let us send a soldier from the lowest ranks of our army as our messenger. Viṣukrāna continued with great arrogance, saying, ‘Let us instruct this messenger to bring this Lalitha, who has dared to challenge us, to our royal assembly, dragging her by her hair.”

Viśangāna was thoughtful as he listened to the prideful words of Viṣukrāna. He said, “We must never underestimate the strength of our enemy. Remember our great ancestor, Mahābalī. He considered that small Brahmin boy begging for alms to be weak and helpless. When the diminutive Vāmana asked for three paces of land, our great ancestor, Emperor Mahābalī, agreed without any forethought. Vāmana then manifested as Trivikrama, covering the earth and the heavens in two steps. For the third step, Mahābalī offered his bowed head, on which Vāmana stepped and sent him to Sutala.”

Thus, everything was given over to Vāmana because Mahābalī found him amusingly insignificant. Hiraṇyākṣa was killed by what he considered merely a wild boar (Varāha), thinking it no match for his strength. We should reflect on the destruction of Mahiṣāsura. When Mahiṣāsura sought to capture a beautiful girl from the Himalayas, whom he deemed weak and helpless, he met his end at her hands. There are other examples I could mention. Let us not be hasty. Instead, let us send our spies to scout the enemy’s army.
“We must assess the actual strength of the enemy army and prepare for a counterattack, mustering our forces based on this estimate,” said Viśangāna. Bhandāsurā was reluctant to immediately agree to Viśangāna’s proposed tactics, embodying pride and conceit. He summoned his army chief, Kutilakṣana, and commanded, “Send 100 akṣaunisa approximately twenty lakh men, to conquer the enemy army and, if possible, bring this woman back alive. If not, you are authorized to kill her.”

“These women must possess great powers bestowed upon them by their mantrasa. Therefore, we must employ occult powers against their army. We need to perform Yojanas to placate the dark forces and entice them to our side. Many should engage in occult magic to confuse and weaken the advancing enemy.” Thus Bhandāsurā prepared for war. We are hearing the background of the impending conflict that will culminate in the killing of Bhandāsurā. More details will follow in the coming episodes.

To be continued….
#Lalita #LalithaSahasranāma

Bālā Tripurasundarī is worshipped as Devī Kanyākumāri. Vārāhi has twelve divine names, as described in the Lalithopākhyāṉam. They are elucidated in the first and second verses of Śrī Vārāhī Dvādaśa Nāma Stotram. (12 Names Of Śrī Vārāhī)

pañcamī daṇḍanāthā ca saṅketā samayeśvarī |
tathā samayasaṅketā vārāhī potriṇī śivā [ 1 ]
vārtālī ca mahāsenā jñācakreśvarī tathā |
arighnī ceti samproktaṃ nāma dvādaśakaṃ mune [ 2 ]

1. Pañcamī: The fifth Devi, she is the fifth of the eight Matṛka Devis, also she is the power behind Sadaśiva the fifth Karaneśvara as his Anugraha (Divine grace) śakti.
2. Daṇḍanāthā: Commander in Chief of the armed forces of Śrī Lalita
3. Saṅketā: Secret coded, being in the army has secret codes
4. Samayeśvarī: Lord of the path where there are rules and restrictions.
5. Samayasaṅketā: secret code in the pūjā path, since pūjā is the sadhana and battle personified we have to understand the meaning and the philosophy behind every act in the pūjā, she confers on us this understanding.
6. Vārāhī: the divine power behind the Varaha avatar of Śrī Viṣṇu, who lifted the world from the sea, hence a huge form is indicated here
7. Potriṇī: boar faced. Since boar has an ability to float and swim in waters, she has the ability to keep her devotees afloat and steer them in the world.
8. Śivā: Ever auspicious. Since Devi is ever pure awareness she is ever auspicious.
9. Vārtālī: Lord of speech. As seen above the Varaha avatar used the tusks to lift the world, having big tusks are indicated here. Philosophically they indicate the Vedas which are the sure means for being lifted up.
10. Mahāsenā: Having great army. The body with flesh, bones, blood are her armies, so maintaining this body in good condition which is the boon of this Devi is indicated here.
11. Ājñā cakreśvarī: Lord of the ājñā cakra (mid eyebrow). All individual effort will be up the sadhaka to raise the Kundalini up to ājñā cakra, here the ājñā – the order of the Devi is required to move further to the Sahsarara, which is the grace of the divine mother through the Śrī Guru.
12. Arighnī: the remover of the enemies.

Aśvarudhā was manifested from Devī’s rope. Lalitha Parameśvarī wields a rope as a weapon in her upper right hand, from which Aśvarudhā was manifested. Aśvarudhā serves as the commander of Devī’s horse cavalry. Saṃpathkāri Devī, manifested from the goad, was placed in command of the elephant regiments. Lalitha Parameśvarī assembled a large number of Akṣaunisa.

One Akṣauni comprises 21,870 chariots, 21,870 elephants, 65,610 horses, and 109,350 infantry, totaling over two lakh warriors. Devī conceived and formed thousands of such formidable Akṣauni resulting in an endless army. Bhandāsurā also commanded millions of Akṣauni. To confront this terrible force, Devī manifested Saṃpathkāri from her goad, and the massive army prepared for war, with the elephant regiments leading the charge.

Description continued in the comment section

#Lalitha #LalithaShasranamam

We are listening to the commentary of the mantras under the topic “Bhandāsurāvadham”. The mantras related to Bhandāsurāvadham are as follows,

bhaṇḍāsura-vadhodyukta-śaktisenā-samanvitā
[She who is endowed with an army of shaktis intent on slaying Bhandāsurā]
(Sri Lalitha Sahasranama – 65)
We shall explain the mantras up to the seventieth.

sampatkarī-samārūḍha-sindhura-vrajasevitā
[Who is attended by a herd of elephants ably commanded by sampatkari]
(Sri Lalitha Sahasranama – 66)

aśvārūḍhā-dhiṣṭhitāśva-koṭikoṭi-bhirāvṛtā
[She who is surrounded by a cavalry of several million horses which are under the command of the shakti, ashvarudha]
(Sri Lalitha Sahasranama – 67)

cakrarāja-rathārūḍha-sarvāyudha-pariṣkṛtā
[She who shines in Her chariot chakraraja, equipped with all
kinds of weapons]
(Sri Lalitha Sahasranama – 68)

geyacakra-rathārūḍha-mantriṇī-parisevitā
[She who is served by the shakti named mantrini who rides the
chariot known as geyacakra]
(Sri Lalitha Sahasranama – 69)

kiricakra-rathārūḍha-daṇḍa-nāthā-puraskṛtā
[She who is escorted by the shakti known as dandanatha,seated
in the kirichakra chariot]
(Sri Lalitha Sahasranama – 70)

Devī manifested, organized, and equipped a formidable army of śaktisa with the sole aim of slaying Bhandāsurā. His army consisted of the terrifying asurās Viśānan, Viśaṅgnan, Dhūminī, Bhandāsurā’s numerous sons, Dhūmralocanan, Kutilakṣan, and others. Devī created śaktisa mirroring each of her foes natures, appointing them as commanders of her Infantry, Horse Cavalry, and Elephant Regiments. She also manifested Mantriṇī as her prime minister and created a daughter, equal to herself in every way, naming her Bālā Tripurasundarī. The immense army she manifested numbered in the millions.

Devī is described as,

nityā-ṣoḍaśikārūpā
[She who is in the form of the sixteen daily deities (i.e., Kameshvari, Bhagamalini, Nityaklinna, Bherunda, Vahnivasini, Mahavajreshvari, Shivaduti, Tvarita, Kulasundari, Nitya, Nilapatakini, Vijaya, Sarvamangala, Jvalamalina, Chitra and Tripurasundari]
(Sri Lalitha Sahasranama – 391)

“Forever in the form of a sixteen-year-old,” Devī also manifested a daughter co-equal to her in every aspect, so closely resembling her that they could be mistaken for each other. She named her Bālā Tripurasundarī. also known as Bālā Devī, who has her own unique and auspicious mantra. Bālā Tripurasundarī holds a book in her hand and is adorned with an “akṣamālā” (a garland of Rudraksha beads).

Her other hand is in the Abhaya varada mudra, symbolizing protection and blessings to all who pray to her. Her chariot, crafted in the shape of the Sri Chakra, is called the “Kannī Rath.” Mantriṇī, who manifested from Devī, is also known as Rājamātaṅgī, Mātaṅgī, śyāmala, and Sangeetha śyāmala. Devī Mīnākṣī of Madurai is said to be a partial incarnation of Mantriṇī Devī.
Mīnākṣī Devī ruled over her land of Madurai, caring deeply for her subjects’ well-being. Mantriṇī, also known as Mudreśvarī, oversees the kingdom during times when Devī is not engaged in state affairs. She wears a signet ring bearing Devī’s symbol, receiving the same respect and obedience from the people as their great queen, for she represents Empress Devī herself.

This is why she is called Mudreśvarī, as she wears a signet ring with Devī’s symbol, and Rājamātaṅgī.
mantriṇī-nyasta-rājyadhūḥ
[She who has entrusted Her regal responsibilities to Her mantrini]
(Sri Lalitha Sahasranama -786)

“She who has entrusted her country to Mantriṇī.” Rājamātaṅgī, or Mantriṇī, is Devī’s Prime Minister. Devī also manifested Dandhanātha Mantriṇī is known by many other names: Saṃgīthayogini, śyāma, śyāmala Pradhaneṣi, Sukhapriya, Vīnavathi, Vainikī, Mudrini, Kadaṃbeṣi, Kadaṃbavanavasini, and Sadamada, among others.

Mantriṇī holds in her hands an exquisite vīṇa crafted from red ruby and is regarded as the presiding deity of music, considered equal to her mistress. She was manifested from the sugarcane bow of Lalithaparameśvarī From her flower-tipped arrows, she created āhvarudha, also known as dandhinī
Devī manifests in two forms. When she appears with the face of Varāha(boar), she is known as Vārāhi or Mahāvārāhi. In her regular form, she serves as the army commander, wielding a mighty plough in one hand and a pestle in the other, alongside an impressive armory of weapons. This form is worshiped at Tiruvanaikkavu in Tamil Nadu as Akhilandeśvarī. Bālā Tripurasundarī meanwhile, is venerated as Devī kanyākumāri. We are exploring the topics related to the slaying of Bhandāsurā., as recounted in the LalithaSahasranāma. More details will follow in the upcoming episodes.

To be continued….
#Lalita #LalithaSahasranāma

āpadi kim karaṇīyaṃ smaraṇīyaṃ caraṇa yugalaṃ ambayāha
[The only remedy for those drowning in sorrow and misery is the constant remembrance of the divine feet of the Universal Mother.]

Sage Narada reminded Devendra of Devī Jagadambika’s glory. As Bhandāsurā was consumed by lust, the Devas began preparing for a grand Yajna, said to have been performed in the Kanchi temple, with an altar miles long and wide. They constructed a vast altar, offering diverse oblations, including meat, as prescribed in Vedic texts. Ghee and other offerings were made to Agni, the fire god. The Yajna continued for an extended period, with unwavering dedication.
Time passed without yielding any results. In desperation, the Devas began offering their own limbs—cutting off their hands, feet, and more—and placing them, along with ghee, into the sacrificial fire. Finally, matters reached a point where they resolved to sacrifice themselves in the great fire pit. In complete surrender, they achieved purification of both their gross and subtle bodies, as well as their thoughts, words, and actions. They were prepared to renounce not only their physical forms but also all residual latent tendencies. They were ready to burn their attachments, body-consciousness, thoughts, and emotions in the fire of the Yajna.
From the Chittagni, the sacrificial fire pit within the heart where the individual ego dissolves through knowledge, Devī emerged as divine consciousness—the Absolute and all-pervading. Rising from the fire, adorned with precious ornaments, she appeared with four arms, holding a rope, a goad, a sugarcane bow, and arrows symbolizing the five subtle elements.
Her brilliant form filled with radiance & glory is beautifully described in Sri Lalithasahasranama,

nijāruṇa-prabhāpūra-majjad-brahmāṇḍamaṇḍalā
[She who immerses the entire universe in the red efflugence of Her form]
(Sri Lalitha Sahasranama – 12)

Her radiant form, ablaze in red effulgence, filled the universe, reminding all who witnessed her that her presence extended beyond the physical. The Devas were blessed to behold such a glorious manifestation of Devī, whose radiance encompassed the entire cosmos.
An auspicious city arose where Devī reigned, offering refuge to the Devas, who soon forgot the suffering inflicted by Bhandāsurā. Compassionate to all, Devī made each one feel uniquely cherished, as though they were her most beloved. The former inhabitants of heaven, now under her nurturing care, varied in form and character. Among them were Gandharvās, the skilled heavenly singers, Kinarās, men, and women, each with distinct qualities. Devī showed kindness to all, whether short or tall, slender or stout, quick-tempered or gentle, fully aware of the sixty thousand years they had endured under Bhandāsurā. They all felt singularly dear to her and continued living in her care, contented for a time.

Devī delivers the results of actions performed in the past or in previous births. The calamity that befell the Devas was a consequence of their arrogance. Although they were kind-hearted, they often took pride in themselves. To rid them of their remaining faults and latent tendencies, they had to endure persecution from the Asurās. Devī determined that each Deva should experience the fruits of their actions. She bestowed upon them wonderful gifts and sent them on their way. The Devas pleaded with her to slay Bhandāsurā, and the compassionate Mother of the Universe decided to fulfill their prayers.

Devī completed all preparations for war against the Asurās. This marks the beginning of the mantras related to Bhandāsurā’s destruction in the Sri Lalitha Sahasranama: “She who is endowed with an army of Shaktis intent on slaying Bhandāsurā.” We are currently hearing the details leading up to Bhandāsurā’s demise and will learn more in the upcoming episodes.

To be continued….
#Lalita #LalithaSahasranāma

Bhandā was granted a boon of immense prosperity for sixty thousand years. However, contrary to the Devas’ expectations, Bhandā exhibited all the traits of an evil and aggressive asurā, making him unacceptable among the Devas. When desire (Kamadeva) was destroyed, it gave rise to intense anger, from which Bhandāsurā was born.

The Devas, having forgotten their trials under Tārakāsurā, could not endure the persecution of Bhandāsurā. One of the Devas had blessed him with the power to gain half the strength of each opponent he fought. With this blessing and others granted by the Devas, Bhandāsurā grew even stronger. He had the Devas’ architect construct a vast city for him, called śonithapurā or śunyakanagaram.

In this story, we encounter many unfamiliar names. Bhandāsurā slapped his shoulders, and from them emerged his two chief henchmen, Viśukran and Viśaṅgan, who were considered his brothers and stayed by his side until the end. He also had a younger sister named Dhūminī. Bhandāsurā had four wives—Sanmohini, Kumudinī, Chitrangini, and Sundari—and thirty sons, all given peculiar names. One significant difference set Bhandāsurā apart from other Asurās.

The entire city of Bhandāsurā regularly chanted the Rudra Mantra. It is the nature of the Devas to bless those who pray to them, and in this case, it was as if they had cursed themselves. Bhandāsurā and his citizens became devout upāsakās (worshippers) of the Rudra Mantra, growing stronger as their fervent prayers were rewarded with boons. Meanwhile, the Devas’ strength steadily declined. They were driven from their homes, forced to seek refuge in forests and mountain caves.

The Devas fell into deep distress as Bhandāsurā became invincible, strengthened by his spiritual austerities and the boon of a prosperous sixty thousand years. For this long period, the Devas endured immense suffering. As the end of those years approached, Narada Maharshi, seeking to end Bhandāsurā’s tyranny, held discussions with the Devas. Even Lord Maha Vishnu could not kill him, but Vishnu offered a suggestion.

Ordinary people often lose their focus due to lust, and only if Bhandāsurā succumbed to desire would his spiritual strength diminish and his power weaken. It is said that the Lord created many Mohinis (enchantresses). While Bhandāsurā was enjoying the lake with his wives, he noticed several beautiful Mohinis by the lakeside. Overcome with lust, he grew eager to approach them. His fellow asurās—Viśukran, Viśaṅgan and Dhūmralocānā—also fell victim to desire. Thousands of Mohinis reportedly entered Bhandāsurā’s city, luring all the asurās with their charm.

The citizens forgot their dharma, responsibilities, and stopped performing Yajnas and chanting the Rudra Mantra. Many years passed this way. Sage Narada visited Devendra again, warning, “If you delay any longer, it will become impossible to kill Bhandāsurā.” He urged the Devas to collectively pray to Devi Jagadambika, the Universal Mother, as she alone could save them from this peril. The constant remembrance of her divine feet is the only remedy for those drowning in sorrow and misery. We are currently hearing the events leading up to the slaying of Bhandāsurā, as recounted in the Sri Lalitha Sahasranama, with more to follow in the coming days.

To be continued….
#Lalita #LalithaSahasranamam

There was a powerful asurā named Tārakā who repeatedly defeated the Devas in heaven. He had cleverly obtained a boon that only the son of Lord Paramaṣivā could defeat him. This occurred after Dhakṣa’s Yaga. Lord Paramaṣivā and his wife, ṣatidevi, the daughter of King Dhakṣa, were not invited to the Yajṉa organized by Dhakṣa. ṣatidevi attended the Yajṉa alone, but unable to endure the humiliating insults Dhakṣa directed at Lord Shiva, she decided to renounce her physical body. She detached her brahmasvarūpa (divine consciousness) and immolated herself in the fire. In deep grief, Lord Shiva carried Sati’s burnt body and wandered across the universe. Lord Vishnu, using his sudarṣaṉa cakrā, cut the body into fifty-one pieces, which fell at various places, later known as shaktipītās.
This is where the story begins. Lord Shiva’s anger subsided, and he retreated to the Himalayas, assuming the form of Dhakṣiṇāmūrthi, the embodiment of Supreme Consciousness. He engaged in intense penance, detached from all thoughts and emotions, absorbed in solitary meditation for years.

The Devas were desperate for the birth of a son to Shiva, as only he could defeat the demon Tārakāsurā. At this time, Sati Devi had reincarnated as Pārvati Devī, living in the Himalayas, devotedly caring for Lord Shiva, who remained in deep meditation. The Lalithopākhyāṉam begins here. The Devas thought, “If Pārvati and Paramesvarā were to marry, Siva Kumārā would be born. He would defeat Tārakāsurā and free us from our fearful and humiliating existence.”

In his arrogance, Maṉmatā, the God of love, thought, “Let my arrows of love and desire awaken Lord Shiva’s affection for Pārvati and lead to the birth of Siva Kumārā.” However, when he approached Lord Shiva, the Lord opened his third eye and burned Kāmadevā to ashes. Thus, Kāmadevā ceased to exist. The Lalithopākhyāṉam begins at this point, where Kāmadevā, who had tried to assist the Devas, was reduced to ashes by the fire from Shiva’s third eye. The Devas were distressed, as Kāmadevā’s intentions had been sincere in helping them. Chitraseṉa, an army chief, collected Kāmadevā’s ashes and drew a form from them. There are two interpretations of the form created by Chitraseṉa.

Some say that the form Chitraseṉa created from Kāmadevā’s ashes was an incomparably beautiful version of Maṉmatā. However, when Brahmā saw this figure, he burst into laughter. Since he was not its creator, Brahmā sarcastically exclaimed, “Bhandā, Bhandā” a Sanskrit term used to mock. Brahmā found the figure amusing and thought, “What a strange form Chitraseṉa has made.” Despite this, the Devas still carried the form and placed it before Paramesvarā.

It is said that when Lord Shiva glanced briefly at the form, it came to life. Out of sympathy for Maṉmatā, the Devas bestowed various boons upon this newly created being. They offered ceremonial umbrellas and fans, while Sūryā (the Sun God) and the nine planets presented him with various gifts. Indra gifted him an elephant comparable to Airāvatā. A sage then initiated this being, named Bhandā, into the Rudramantra.

Bhandā was instructed to chant the Rudramantra daily for his prosperity and growth. He was granted a boon to live in great prosperity for sixty thousand years. However, betraying the trust of the Devas, Bhandā became an evil and formidable asura. With the destruction of love and desire embodied by Kāmadevā, a being fueled by terrible anger was born—Bhandāsurā. In their fear of Bhandāsurā, the Devas even forgot the torment they had been enduring under Tārakāsurā.

One of the Devas had granted Bhandā a boon: “You will gain half the strength of every foe you fight.” This is part of the history of Bhandāsurā’s destruction, as detailed in the Lalitha Sahasranama. We will learn more in the upcoming episodes.

To be continued….
#Lalita #LalithaSahasranamam

We are currently exploring a condensed version of the history of Goddess Sri Lalithambika, as detailed in the book “Lalithopākhyānam” This story is presented in the form of 1,800 verses in the Brahmāṇda Purāṇam and is written concisely. The Lalitha Sahasranama is included in the “Lalithopākhyānam”, specifically in the 36th chapter as part of its conclusion. The narrative begins with Sage Agastya, who, during his deep penance, experienced profound distress. He observed that the actions of people were not grounded in Dharma. Whether due to the stronghold of Kali(the darkness of Kali Yuga personified) or the latent tendencies within their hearts, they had all strayed into immoral paths. Agastya was troubled and wondered how he could prevent the downfall of humanity.

Wherever we look, we encounter stories of drunken atrocities and rape, alongside tales of theft, wicked deeds, bribery, and actions that harm the world. We are faced with such crises. Sage Agastya pondered deeply, questioning how it could be possible to change the course of events. He did not mourn his own situation or yearn for personal liberation, instead, he sought to uplift the people to live a Dharmic life. Responding to his prayers, Lord Parameshwara blessed him and sent Lord Hayagrīva (an avatar of Lord Vishnu) to Sage Agastya. Lord Dhakṣiṇāmūrti is revered as “Jñaṉasvarūpam,” embodying the true nature of Knowledge.

chitram vaṭa tharor mole
vruttā siṣya guror yuva
gurosthu mauṉam vykhyānam
siṣyāstu ciṉa samsaya:

[It is strange to see, The very old disciples and the very young teacher, who sit under a banyan tree, With the teacher always observing silence and the students getting all the doubts cleared.]
(Śrī Dhakṣiṇāmūrti Stotṟam)

He is referred to as “He who is the true nature of truth” for Shaiva devotees. Four disciples sit with Lord Dhakṣiṇāmūrti under the shelter of a massive banyan tree. Although the disciples are old men, their Guru appears as a youth. The disciples are caught in the relentless cycle of birth, old age, and rebirth, while their master, Lord Dhakṣiṇāmūrthi, remains changeless and transcendent, beyond the cycle of life and death, as well as the limitations of time and space. He embodies the essence of truth.
While giving a lecture, we often feel the need to speak at length. However, under the banyan tree, the master and his disciples do not communicate through spoken language; silence serves as their method of instruction. The disciples have no doubts at all. Lord Dhakṣiṇāmūrti is regarded as the initial master (ādi Guru). For Vaishnavites (devotees of Lord Vishnu), Lord Hayagrīva is considered the Master. He embodies the true nature of Knowledge and is the manifest representation of Divine Consciousness. Lord Hayagriva appeared before Sage Agastya.

Long ago, Brahma narrated the history of Sri Lalithambika to Lord Parameshwara and Sage Durvāṣā. Subsequently, Lord Hayagriva imparted this history of Lalitha Parameshwari to Sage Agastya, detailing her divine attributes, incarnation, and unmatched valor. Sage Agastya played a crucial role in spreading the story of Lalitha Parameshwari throughout the world. In this commentary on the Lalitha Sahasranama, we are focusing on topics related to the destruction of the evil Bhandasura. We will hear more details in the upcoming episodes.

To be continued…..

#Lalitha #LalithaShasranamam

The Sri Lalitha Sahasranamam was composed by the Vasinyadi Vakdevatas.

We praise Devi as…
bhāṣārūpā-bṛhatsenā-bhāvābhāvavivarjitā
[She who is in the form of language, who has a vast army and she who is beyond being and non-being]
(Sri Lalitha Sahasranama : 678-680)

She is praised as,
nādarūpā
[She who is in the form of sound]
(Sri Lalitha Sahasranama – 299)

She is also praised as,
mātṛkāvarṇarūpiṇī
[She who is in the form of the letters of the alphabet]
(Sri Lalitha Sahasranama – 577)

In Sri Lalitha Sahasranama, Devi is hailed as,

parā
[She who is the supreme, She who transcends all]
(Sri Lalitha Sahasranama – 366)

paśyantī
[She who is pashyanti, the second level of sound after para in the svadhishtana chakra]
(Sri Lalitha Sahasranama – 368)

madhyamā
[She who stays in the middle]
(Sri Lalitha Sahasranama – 370)

vaikharīrūpā
[She who is in the form of vaikharI (sound in the manifested,
audible form)]
(Sri Lalitha Sahasranama – 371)

There are many languages in the world, and it is believed that Lord Parameshwara is the source of them all. In the book “laghu sidhānta kaumudi,” there is a discussion on the origin of language. Lord Parameshwara played the “Damaru”, a small two-headed drum, and divine sounds were produced. Unlike regular instruments, where sounds blend together, the tones from the Damaru were distinct and could be clearly differentiated. It is said that from this Damaru came the māhēsvara sutras, the Sanskrit alphabet sequence, as mentioned in the laghu sidhānta kaumudi.

The māhēsvara sutras are as follows:
1. अ इ उ ण् (a i u ṇ)
2. ऋ ऌ क् (ṛ ḷ k)
3. ए ओ ङ् (e o ṅ)
4. ऐ औ च् (ai au c)
5. ह य व रट् (ha ya va raṭ)
6. ल ण् (la ṇ)
7. ञ म ङ ण न म् (ña ma ṅ ṇa na m)
8. झ भ ञ् (jha bha ñ)
9. घ ढ ध ष् (gha ḍha dha ṣ)
10. ज ब ग ड द श् (ja ba ga ḍa da ś)
11. ख फ छ ठ थ च ट त व् (kha pha cha ṭha tha ca ṭa ta v)
12. क प य् (ka pa ya)
13. श ष स र् (śa ṣa sa r)
14. ह ल् (ha l)

These are the fourteen Sutras that emerged from the Damaru played by Shiva. From these Sutras, the vowels and consonants were formed. We revere Devi as the source of the fifty-one alphabets, including vowels, consonants, and compound letters. These are known as mātṛkāvarṇas, and Devi embodies the mātṛkāvarṇas. Devi is nādarūpini, the embodiment of sound.

As children, before we learned to speak, we expressed our emotions and needs through facial expressions, body gestures, and a few basic sounds. People understood us without the need for spoken words. Eventually, we learned the alphabet, words, and sentences in our native language, and later, progressed to other languages. Over time, we gained the ability to master many different languages.

From the Lalitha Sahasranama, we learn that the origin of sound and language within us is the mūlādhāra (root center cakrā). Just as a tiny seed, as small as a mustard seed, can grow into a large tree, language also evolves in a similar way. The sound that originates in the mūlādhāra, known as parā, is the initial stage of this process, but it is not recognizable to us. This unseen, subtle sound gradually unfolds, just like a seed growing into a plant and eventually a tree.
Our vāsaṉās—the subtle, latent tendencies formed in our mind from previous births—shape the way we express language. This is why one person becomes a scholar, another remains unrefined, and yet another may speak in coarse language. The sound parā gradually transforms into paśyantī, which is like a faint light filtering through the darkness. As this light becomes clearer and stronger, it eventually reaches daylight. Similarly, paśyantī, in its rudimentary form, evolves into madhyamā, located in the aṉāhatā (heart chakra). madhyamā is the intermediate sound between paśyantī, (the subtle form of sound) and vaikharī (the audible sound), which is why it is called the “middle sound.”

The sound then passes through the seven organs of speech: the neck, throat, teeth, glottis, tongue, lips, and nostrils. Some nasal sounds can only be produced with the help of the nostrils, while other sounds require the tongue, throat, or teeth. In total, there are seven places from which sound is produced. The foundation of all languages is built upon fifty-one alphabets. Sanskrit has fifty letters, with the addition of “Ksha,” making it fifty-one. Malayalam also has fifty-one alphabets. Except for Tamil, all South Indian languages share the same number of alphabets, as do many North Indian languages.

Description continued in the comment section

#Lalitha #LalithaShasranamam

There are numerous Sahasranamas. Devi herself has over ten, including Gayatri, Gauri, Ganga, Lakshmi, and others. The well-known Sahasranama praising Mahavishnu is called Vishnu Sahasranama. There are also Sahasranamas dedicated to Krishna, Shiva, and Ganesha. Traditionally, 1008 mantras are chanted. In the past, the Sahasra Gayatri Upasana was practiced during evening prayers, where the Gayatri Mantra was recited 1008 times. If time was limited, it was chanted at least 108 times, or sometimes nine or eighteen times. The chanting always followed multiples of nine, such as 9, 18, 36, 72, or 108. Why is this? Sahasra doesn’t always mean exactly 1000. In the Narayaneeya Shathakams (a hundred poems), there are a hundred Dashakams (sets of ten poems), sometimes a few more. Thus, Sahasra represents the infinite—what cannot be counted precisely.

sahasraśīrṣā-puruṣaḥ-sahasrākṣaḥ-sahasrapāt
sa-bhūmiṃ-viśvato-vṛtvātyatiṣṭhaddaśāṅgulam
[The Purusha (Universal Being) has Thousand Heads, Thousand Eyes and Thousand Feet (Thousand signifies innumerable which points to the omnipresence of the Universal Being), He envelops the World from all sides (i.e. He pervades each part of the Creation), and extends beyond in the Ten Directions ( represented by Ten Fingers )]
(Purusha Suktham – 01)

In the Purusha Suktha, the Purusha (the cosmic being) is extolled as having a thousand, or an infinite number of heads, eyes, and legs, symbolizing His vast, all-encompassing presence. Similarly, in the Lalitha Sahasranama, Devi is praised as…

sahasrākṣī
[She who has a thousand eyes]
(Sri Lalitha Sahasranama – 283)

sahasrapāt
[She who has a thousand feet]
(Sri Lalitha Sahasranama – 284)

…as the one with a thousand eyes. Here, the word Sahasra signifies that all the eyes in the world belong to Devi, and she holds dominion over every leg in existence. Her cosmic play is eternal and boundless, with infinite forms and auspicious glory. This is the essence of Sahasra. Additionally, the number nine symbolizes the word “br̥hat” in Sanskrit, meaning great, vast, or significant.

nālpe sukhamasti bhūmaiva sukhaṃ
[There is no happiness in the finite. Happiness is only in the infinite.]
(Chandogya Upanishad 7.23.1)

In the Upanishads, it is written that all sensual pleasures are fleeting. They are of little worth and short-lived, offering only temporary satisfaction.
There are six Bhava-Vikaras or modifications of the body.
1. asti – existence
2. jāyatē – birth
3. vartatē – growth
4. vipariṇāmatē – change
5. apakṣiyātē – decay
6. vinaśyati – death
Even our physical bodies are not permanent. They are born, grow, mature, age and ultimately perish. “bhūmaiva sukhaṃ” which means, Happiness is only in the infinite. But there is a lasting happiness that transcends our senses, found in God, the source of eternal bliss. God, who resides within us, is the eternal truth. Knowledge is God’s true nature, as is consciousness and everlasting joy. True happiness lies in union with God. In the Lalitha Sahasranama, Devi is addressed as br̥hati, symbolizing her immensity, enfolding all of existence. She is the absolute, vast and significant. The number nine embodies all these connotations, which form the reasoning behind the Sahasranama.

There is also the Ayut Sahasranama, which contains ten thousand mantras and serves as a Namavali in praise of Lord Shiva. Regardless of where we are—whether in a village or a town, engaged in daily activities, eating, sleeping, or even dreaming—we must constantly remember and remain absorbed in Devi. The length of our spiritual practices can be adjusted according to the time available and the intensity of our spiritual quest.

If pressed for time, we can chant the Ashtothara Shathanamavali (108 names). Those with more time may chant the Trishathi (300 names), and those with ample time can chant the Sahasranama, repeating it as many times as they wish. However, the key is to always remain mindful of Devi, Amma, the Goddess of the Universe.

Though Sandhya is traditionally the time for prayer, the impact of our prayers should extend into all our actions. A person’s spiritual growth is best measured by their behavior, as any spiritual practice that doesn’t influence one’s actions is neither sincere nor meaningful. The depth and sincerity of one’s spiritual practices will naturally be reflected in their faces, words, and deeds.

There is no strict time limit for chanting the Sahasranama, as the infinite glory of Devi cannot be confined to words. Chant it with mindfulness, and it will greatly transform our lives. As we continue to hear the mantras about the slaying of the demon Bhandasura, we shall learn more in the coming episodes.

To be continued….

#Lalita #LalithaSahasranamam