Bhandasainya-vadhodhyukta-shakthivikrama-harsita   Leave a comment

Sri Matre Namaha

Bhandasainya-vadhodhyukta-shakthivikrama-harsita – The Seventy Second name in Lalitha Sahasranamam.

Bhandasainyavadhodyuktasaktisenasamanvita

Bhandasya sainyasya vadhe udyuktanam saktinam vikramena harsita

She who was pleased by the various Shakthis who helped in killing the army of Bhandasura

She is delighted at the performance of the Saktis that are ready to destroy the army of Bhandasura (saktis=Nakulis etc.).

Bhandah (=jivabhavah) tasya sainyam (=tadanugunadva-itavisyinyo vrrtayah) tasya vadhe udyuktanam (=advata vrttirupasaktinam) vissena kramah (=padaviksepah) tena harsita

Bhanda = the fettered soul, army = ideas of duality et., corresponding to the nature of the fettered soul. Saktis are the energies or ideas of non duality that are prepared to destroy the ideas of duality. Devi is delighted at the destruction of these ideas of non-duality.

For, when a man enjoys even but a small portion of (true) bliss, the veil of ignorance is destroyed. The Saktisutra says, “when a person does not recognize it, he gets bewildered by his own energies, and is involved in Samsara

When her shakthis (army) destroyed the army of the demon Bhandasura, She was delighted. Bhanda also means ignorant soul afflicted with duality, sainya also means duality (identifying the self as different from the Brahman) and vada means destruction. Lalitha is delighted when we destroy the duality. When duality is removed, it is an indication of the removal of the veil of maya. The duality can be removed only by internal exploration with the help of our mind.

What are these shakthis?Let us look at it from a different perceptive. Here Bandasura is the ego of a person and the shakthis are the strengths of a person to overcome this ego.The basic requirement is the utterance of her mantra.so what are these mantras and how does it affect us The human consciousness is really a collection of states of consciousness which distributively exist throughout the physical and subtle bodies. Each organ has a primitive consciousness of its own. That primitive consciousness allows it to perform functions specific to it. Then come the various systems. The cardio-vascular system, the reproductive system and other systems have various organs or body parts working at slightly different stages of a single process. Like the organs, there is a primitive consciousness also associated with each system. And these are just within the physical body. Similar functions and states of consciousness exist within the subtle body as well. So individual organ consciousness is overlaid by system consciousness, overlaid again by subtle body counterparts and consciousness, and so ad infinitum.

The ego with its self-defined “I” ness assumes a pre-eminent state among the subtle din of random, semi-conscious thoughts which pulse through our organism. And of course, our organism can “pick up” the vibration of other organisms nearby. The result is that there are myriad vibrations riding in and through the subconscious mind at any given time.

Mantras start a powerful vibration which corresponds to both a specific spiritual energy frequency and a state of consciousness in seed form. Over time, the mantra process begins to override all of the other smaller vibrations, which eventually become absorbed by the mantra. After a length of time which varies from individual to individual, the great wave of the mantra stills all other vibrations. Ultimately, the mantra produces a state where the organism vibrates at the rate completely in tune with the energy and spiritual state represented by and contained within the mantra.

At this point, a change of state occurs in the organism. The organism becomes subtly different. Just as a laser is light which is coherent in a new way, the person who becomes one with the state produced by the mantra is also coherent in a way which did not exist prior to the conscious undertaking of repetition of the mantra.

Next is the internal urge to know her.The world, as it appears, is found to be lacking in reality, and so, is unreal. Hence the need for the higher Light.

“What is That by knowing which this everything becomes known?” -Mundaka Upanishad 1. 1.3.

“By which the Unheard becomes heard, the Unthought becomes thought, the Ununderstood becomes understood.” -Chh. Up. VI. 1. 3.

The knowledge of everything through the knowledge of One Thing implies that everything is made up of that One Thing. That the misconception of things being really made of differing natures has to be set aright is pointed out by the disgust that arises in clinging to the notion of the multiple permanence of beings and a passion for catching completely whatever that must exist. The growth of intelligence tends towards urging the individual to grasp the totality of existence at a stroke. This constructive impulse is inherent and is vigorously active both in the instinctive mind and the scientific intellect. The individual is a consciousness-centre characterised by the imperfections of limitation, birth, growth, change, decay and death. Thought is objectified consciousness. The greater the objectification, the denser is the ignorance and the acuter are the pains suffered.

Truth does not shine as Truth, owing to the inner instruments, the clogging psychological modifications. The crossing the barrier of these limiting adjuncts seems to lead one to a vaster reality, greater freedom and fuller life. There is a common desire-impulse in every being to exist for ever, to know all things, to domineer over everything, and to enjoy the highest happiness. The statement of the Upanishads that the cognition of manifoldness is the path leading to self-destruction is adorned by the supreme exhortation that the perception of Unity to the exalted state of Immortality.

Every form of cogitation in spite of individualistic cravings that may try to obstruct it, flows, being impelled by an imperceptible power that moves towards the recognition of the indivisibility of existence, and a finding of oneself in the centre of its experience. The aspiration of every living being is to find rest in the blissful possession of eternal life, and nothing short of it. The sorrow of phenomenal life is rooted in the clinging to relational living fed by the wrong notion that manifoldness is the truth. The joy of the immensity of everlasting life is partaken of by cutting the root of the tree of individual life with the axe of integrated wisdom. The march of the soul is from the false to the true, from the apparent to the real, from the shadow to the light, from the perishable to the ever-enduring.

“From the unreal lead me to the Real, from darkness lead me to Light, from death lead me to Immortality.” -Brih. Up. 1. 3. 28.

Everyone is marked by the general character of the struggle to become infinitely perfect. This Infinite Being is the highest Truth. This is the Goal of the life of all. The Upanishads stress in a hundred ways upon the need for this integral knowledge of Reality. There is nothing greater than or equal to the knowledge of the Atman. Atmalabhat na param vidyate.

“This Atman, which is free from evil, undecaying, deathless, sorrowless, hungerless, thirstless, whose desire is Truth, whose will is Truth – That should be searched after, That should be known. He obtains all worlds and all desires who has known and who has realised That Atman. -Chh. Up. VIII. 7. 1.

“Know That, the Brahman. -Taita Up. III. 1.

“For the sake of the knowledge of That, he should go, fuel in hand, to a spiritual preceptor alone, who is learned in the scriptures and established in Brahman. -Mund. Up. 1. 2. 12.

The third is the goal of life. The purpose of life on earth is the realisation of this stupendous depth of the Being of all beings, without which life becomes a failure. “If one would know it here, then there is the true end of all aspirations. If one would not know it here, then great is the loss for such a person. Knowing it in every particular being, the wise, on departing from this world, become immortal” (Kena Up. II. 5). There is a severe reproach to those who do not attempt at and succeed in the realisation of Truth.

“Godless are those worlds called, with blind darkness covered over, to which, on death, those who are the slayers of the Self go.” -Isavasya Upanishad 3.

“He, who departs from this world without knowing That Imperishable Being, is wretched.” -Brih. Up. III. 8. 10.

The teacher of the Brahmavidya is praised in glowing terms.

“You, truly, are our father, who take us across to the blessed other shore of ignorance.” -Prashna Up. VI. 8.

The love for the Eternal is the essential passion that burns in the heart of all things. Beings know it not, and so they suffer. When we turn our face away from this one Reality, we open the door to self-imprisonment. No achievement, either on earth or in heaven, no greatness pertaining to the world of name and form, is worth considering. The love of life is based on the love of the Self.

“Not, verily, for the love of the all is the all dear, but for the love of the Self is the all dear.” -Brih. Up. II. 4. 5.

All actions are done for the sake of the Self, not for external persons and things. It is not the existence of joy in the object as such that brings pleasure to the individual enjoying it, but the cooling of the fire of craving that is brought about by its contact with a particular object which is specially demanded by that special mode of desire generated in the ego-consciousness. The satiation is caused by a temporary turning back of the mind to the Self. The whole of the happiness of the world is, thus, purely negative, an avoiding of the unpleasant, and not the acquirement of any real, positive joy. This positive bliss is found only in the Self, the root of existence. The bustle of life’s activity is a struggle to respond to the cry of the anxious ego which has lost itself in the wilderness of its separation from the Eternal Principle. The grieving self bound by fetters in the prison of life is ransomed by the knowledge of the non-dual nature of Existence.

when one understands these things she knows that we are the right path leading to her and she is happy and looks pleased with the outcome.

Previous Seventy One Name Jvalamalinikakshipta-vahniprakara-madhyaka

Next Seventy Third Name Nitya-parakramatopa-nirikshana-samutsuka

Posted January 31, 2012 by UdayaBhaaskarBulusu

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