Bhandasurendra-nirmukta-sastra-pratyastra-varshini   Leave a comment

Sri Matre Namaha

Bhandasurendra-nirmukta-sastra-pratyastra-varshini – The Seventy Nineth name in Lalitha Sahasranamam.


bhandena asurendrana nirmuktanam sastranam pratikulanyastrani varsati iti tatha

She is showering missiles in response to the weapons thrown by bhandasura.

Here I have to mention and remind the readers about the weapons that lalitha devi possessed.

They were (i) Ikshu Dhanus (ii) Five arrows, (iii) Pasha (noose) and 4 Ankusha (a special hook).

She who showers missiles to counteract the weapons thrown by Bhanda, the king of demons.

The difference between sastra and astra is described in the Dhanurveda. Sastra is that which one strikes his enemies and it is always held in the hand while astra is that which is discharged by the hand like the arrow of a bow.

Names 78 and 79 are explained by Bhaskaraya as follows: Mahaganesa is the mastery over the city of eight things (i.e., the body). It means the realization of self. The magic figure (vighnayantra) of Visukra and the missiles of Bhandasura refer to the different modifications of neiscence (avidya) and goddess showering missiles means the continuance of the act of realizing the supreme reality.

She counters the weapons used by Bhandasura, by using her own. Here two types of weapons are mentioned. One is astra that is thrown at the enemies in a battle field. Modern day bombs can be compared to this. Another is sastra, which is always held in hand, like a gun. The weapons of Lalitha means, she aids our efforts in attaining bliss. Weapons coming out of her hands are aimed at us in destroying the illusion of duality. Namas 77, 78 and 79 together convey the steps to be initiated by us in self-realization and how She helps us in reaching our supreme goal.

When I was reading this line one question came to my mind frequently.why does lalitha the Mother of the Universe want to kill Bhandasura. Is it the person she was after or the gunas of the person.She is the embodiment of love so definitely it cannot be the person she is after looking back at the story of Bhandasura so she was after the gunas of this person. so here Bhandasura is metaphorically the gunas of the person.So it could be related any of the gunas that we also possess because All of your emotions are related to the four primitive fountains. From these four urges or motivations rise the six main streams of emotions. Kama is the prime desire. The second stream is krodha or anger; if a desire is not fulfilled, you become angry and frustrated. If that same desire is fulfilled, you become puffed up with pride, mada, the third stream. If the desire is fulfilled, you become attached to the object that fulfilled your desire. That is moha. The next stream is lobha, which means that you become greedy and want more and more. When greed takes over, you do everything to feed ahamkara (ego); that prevents you from knowing your true Self. These are the qualities that the asura also possessed.

The weapons that devi possesses is used to break these desires. Your mind is the seat of devi and personified as devi herself.As I said the 4 anukshas are nothing but the four faculties operating in the antahkarana. They are: manas (active mind), chitta (subconscious; storehouse or reservoir of subtle impressions or samskaras), buddhi (intellect), and ahamkara (ego, the sense of “I-am-ness” or individuality). The five arrows possessed by devi is nothing about Manas which has five subtle senses and five gross senses to experience the external world—the world of objects. Coordinating the four faculties requires real effort and makes the mind creative, useful, and productive.

These four faculties of the mind should carefully be observed and their functioning should be analyzed in day to day life. As you keep accounts and know how much money you have spent and what your reserves are, you should also be able to keep account of the functions of the mind, both within and without. Wherever you go, you will carry your mind with you. You have to start working with it, wherever you are. It is of no use knowing God, for he always exists everywhere. It is of no use knowing the world, because it is already there, and it has been known and analyzed by many in the past. The mystery lies between the two, and that is the mind. The mind can transport you to a higher realm of wisdom, and can come in touch with the collective consciousness. The Ikshu Dhanus is the sadana a very powerful weapon which is often used by great saints to lead them into the path of wisdom.Sadhana is for the mind. If the mind is trained, you have attained. If the mind is not purified with a definite discipline, it will suffer from the age-old epidemic of hallucination. Those who do not know sadhana, go on quarreling with the mind until the last breath of their lives.

Unless the mind is trained in a coordinated way by understanding all of its modifications, it remains unruly, disorderly, and enveloped in its primitive dharma. An untrained mind interferes with the spontaneous feelings arising from the heart.

Mind is the cause of both bondage and liberation. A focused mind can help one go within and unveil the mystery of inner life, whereas an undisciplined mind remains dissipated.

An outwardly oriented mind runs from one object to another, hoping to find peace and happiness in the external world. Lacking inner awareness, the mind refuses the guidance and inspiration of the subtle Divine Force. A mind not guided by divine illumination stands as a wall between the aspirant and his goal. Having such a mind, one fails to study the inner dimensions of life, and as a result, considers the external world to be the sole reality.

To attain perfection here and now, one must undertake some spiritual discipline. Without practice one cannot attain control over the modifications of the mind. Unless the mind is made one-pointed, one cannot unfold one’s inner potentials.

The method of making the mind focused is called meditation. Through meditation, an aspirant withdraws his mind from the external world, focuses on a given internal object, and develops an interest in delving within.

Once an aspirant has attained freedom from the distractions originating in the conscious part of the mind, he can have a better grasp of the thought constructs that originate from the unconscious mind. Through undisturbed, prolonged practice, a disciple dives deep and becomes familiar with his inherent potentials. He observes how the experiences of the external world are a mere reflection of the inner world.

There is no conflict in life. Conflict lies in the mind. The mind needs training. Even though a trained mind is not capable of leading one to the summit, it will remove all the obstacles along the way. A free mind is the grace of the Lord.

When an aspirant has understood the conscious part of the mind, and has attained mastery over it, he naturally performs his actions skillfully and efficiently. Compared to the unconscious, the conscious part of mind is very small; however, there is close interaction between the unconscious and the conscious mind.

Enjoy life moment by moment and do not get disturbed. That which is not going to happen will not happen, and that which is going to happen is going to happen. Therefore, tranquility should not be disturbed. A mind that is balanced and tranquil cannot be a workshop of the devil.

Never identify yourself with your mind, its objects, emotions, speech, or actions.

The doer is different from the deeds. Never identify with your actions, thoughts, and emotions, but remain in eternal delight by establishing yourself in your essential nature that is peace, happiness, and bliss. When this is done the Almighty resides and there is no need for her to kill the asura inside you.

Previous Seventy Eighth Name Mahaganesha-nirbhinna-vighnayantra-praharshita

Next Eightyth Name Karanguli-nakotpanna-narayana-dashaakrithi


Posted February 1, 2012 by UdayaBhaaskarBulusu

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