Kameshwarastra-nirdhagdha-sabhandasura-shunyaka   1 comment

Sri Matre Namaha

Kameshwarastra-nirdhagdha-sabhandasura-shunyaka – The Eighty Second name in Lalitha Sahasranamam.

Kamesvarastranirdhagdhasabhandasurasunakyaka

Kamesvarasya yadastram tena nirdhagdham bhandasurena sahitam sunyakam (= sunyakakhyam nagaram) yaya sa

Bhandasura was burnt up with the agni(weapon) of Kameshwara

She by whom the (city of Bhanda) Sunyaka with Bhandasura was burnt by the fire of Kamesvarastra

The weapon mentioned in this name, Kamesvarastra is more powerful than the astra called mahapasupata.

The whole story as to how the Goddess burnt up the city of Sunyaka is related in the BrmdP

Up to this name, her equality with Siva who has attained the final stage (sayuja) of the emancipation of the divine Self, is shown. Now it is shown that Siva alone remains (i.e., he becomes Siva himself) after the destruction by the knowledge of the Self of the condition brought about by the prarabdha (the karma which began its operation in present body) with the subtle body, etc., which is then like a burnt cloth, a mere appearance of duality.

The fire of Kamesvara (i.e., kamesvarastra nirdagdha) = the fire of consciousness, because he is the universal object of desire. Bhandasura the state of jiva (individuality)= the cause of the appearance of duality. Sunyaka (emptiness)= the cause of the appearance of duality as seen in a burnt cloth. Or it applies to the emptiness or unreality of the Aesthetic School of Duality.

When that state of samsara (i.e., jiva-bhava) which appears to the devotee as void, is removed, he himself remains as consciousness alone

Shunyaka is the capital of Bhandasura. Bhandasura was burnt along with his capital city by the fire from astra of Kameshwara. The last nama mentioned about the astra of Pashupati and in this nama the astra of Kameshwara is discussed. With this nama the war with Bhandasura ends with the killing of Bhandasura and his warriors along with his kingdom. Kameshwara form of Shiva is considered as the supreme form than the Pashupati form of Shiva. Kameshwara form is the Brahman. Since we are talking about attributes in this nama, in the present context possibly the form refers to saguna Brahman. When we talk about Brahman, it has to be necessarily a higher level of consciousness. The supreme form of consciousness is not used here because; we are still talking about saguna Brahman. There is a definition for Kameshwarar. He is liked by all and all likes Him. Thus He becomes the subject as well as the object. Object is Shiva and liking is the subject in this context. Generally, Shiva is always referred as the subject. Vak devis end this part of sahasranamam with a slight hint on renunciation. Renunciation is one of the steps to realise the nirguna Brahman.

All renunciations are in favour of the Supreme Self (the nirguna Brahman). This is confirmed in ‘Brahadaranyaka Upanishad’ II.4.5 which says that Self should be realized through hearing, reflection and meditation. If Supreme Self realized, there is nothing beyond that. Kameshwarar is the Supreme Self or the Brahman. Bhandasura refers to ego. Army refers to our subtle body. When ego and activities of subtle body are removed, what you see is only the Brahman. Since Bhandausra has been destroyed along with his army, what remains is the shunya or vacuum. This means the thought of duality has gone paving the way for realization of the Brahman. The destination can be achieved by meditation and internal exploration.

To understand the name kameshwara we have to consider another sentence“Kamesha baddha Mangalya sutra sobhita kandhara” i.e.One with the Mangala sutra tied around her neck by Kameshwara. So here kameshwara means Shiva and his weapon is agni released from his forehead.before we talk about the weapon agni we have to understand shiva and only he, releases this agni from his forehead.Mahādeva, or the great deity Siva, is sometimes connected with humanity in personification that of an austere ascetic, with matted hair, living in a forest and teaching men by his own example, first, the power to be obtained by penance (tapas), mortification of the body and suppression of the passions; and, secondly, the great virtue of abstract meditation, as leading to the loftiest spiritual knowledge, and ultimately to union, or actual identification with the great spirit of the universe.” In some passages in the Vedras, Rudra is identified with Agni; yet “the distinctive epithets applied to him in the Rig-Veda appear sufficiently to prove that he was generally discriminated from Agni by his early worshippers.” The following legend from the “Vāmana Purāna,” describes the ordinary life of Siva as an ascetic. Devi (Pārvati), oppressed with violent heat, thus addressed her lord: “O Isha! the heat increases in violence; hast thou no house to which we might repair, and there abide, protected from the wind, the heat, the cold?”

Sankara replied: “I am, O lovely one, without a shelter, a constant wanderer in forests.”

Having thus spoken, Sankara with Sati remained during the hot season under the shade of trees, and when it was passed, the rainy season with its dark clouds succeeded. On beholding which, Sati said to Siva, “Heart-agitating winds do blow, O Maheshwara, and rushing torrents roar; let me entreat thee to build a house on Kailāsa, where I may abide with thee in comfort.” Siva replied, “O my beloved, I have no riches for the erection of a house, nor am I possessor of aught else than an elephant’s skin for a garment, and serpents for my ornaments.” The soul of Siva, having heard these harsh words, seemingly true, but devoid of truth, was alarmed, and looking on the ground with bashfulness and anger said, “Then say, O Sambhu, how can we pass in comfort the rainy season under the shade of trees?” Siva replied, “With our bodies covered with a cloud, O lovely one, shall the rainy season pass without any rain falling on thy tender frame.”

Having thus spoken, Siva stopped a cloud, and with the daughter of Daksha, fixed his abode within it, and hence has he since been celebrated in heaven under the name of Jimula-Kitu (he whose banner is a cloud). When the rains were over, they took up their abode in Mount Mandara.Such is the simplicity of shiva which his disciples follow for enlightment and to be closer to him.Siva is always represented as having a third eye situated in the middle of his forehead; the reason of this peculiarity is given in the Mahābhārata. As he was seated on the Himalayas, where he had been engaged in austerities, Umā, attended by her companions, and dressed as an ascetic, came behind him and playfully put her hands over his eyes. The effect was tremendous. Suddenly the world became dark, lifeless and destitute of oblations. The gloom, however, is as suddenly dispelled. A great flame burst from Mahādeva’s forehead, in which a third eye, luminous as the sun, was formed. By fire from this eye the mountain was scorched, and everything upon it consumed. ‘Lima hereupon stands in a submissive attitude before her husband, and in a moment, the Himālaya, her father, is restored to his former condition.following extract from the “Siva Purāna.” shows how shiva burnt down a whole army with his third eye.

A Rākshas named Bhīma, have obtained invincible might as a boon from Rāma, commenced exerting his newly acquired power by attacking the king of Kāmrupa. Having conquered the king, and seized his kingdom and riches, he placed him in chains in a solitary prison. The king, being eminently pious, notwithstanding his confinement, continued daily to make clay figures of the Linga, and to worship Siva with all the prescribed rites and ceremonies. Meanwhile the Rākshas continued his conquests, and everywhere abolished religious observances, and the worship enjoined in the Vedas. The gods being reduced by his power to great distress, appealed to Siva for help, and propitiated him by the worship of clay Lingas.

Sāmbhu assured them that he would effect the destruction of their enemy by means of the king of Kāmrupa, then a prisoner. At this very moment the prisoner was engaged in profound meditation before a Linga, when one of the guards, seeing him thus occupied, went and informed the Rākshas that his captive was performing some improper ceremonies in order to injure him. Hearing this, the monster, enraged, seized his sword and hastening to the prison, thus addressed the king: “Speak the truth, and tell me who it is that thou worshippest, and I will not slay thee; otherwise I will instantly put thee to death!”

The king, placing firm reliance on the protection of Siva, undauntedly replied, “In truth, I worship Sankara; do then what thou pleasest!” The Rākshas asked, “What can Sankara do to me? I know him well, that he was once obliged to become the servant of my uncle (Rāvana); and thou trusting in his power didst endeavour to conquer me; but defeat was the result of thy attempt. However, until thou showest me thy lord, and convincest me of his might, I will not believe in his divinity!” The king replied, “Vile as I am, what power have I over the god? But mighty as he is, I know he will never forsake me!” To which the Rākshas said, “How can that delighter in ganja, and inebriation, that wandering mendicant, protect his worshippers? Let but thy lord appear, and I will immediately engage with him in battle.” He then ordered the attendance of his army; and reviling the king, the mighty Rākshas smiting the Linga with his sword, said, laughing, “Now, behold the power of thy lord!” Scarcely had his sword touched the Linga than Hara issued from it, and exclaimed, “Behold I am Iswara (god), who appears for the protection of his worshipper, on whom he always bestows safety and happiness; now learn to dread my might!” Siva then attacked the Rākshas, and with the glory which issued from his third eye, consumed him and his army to ashes.

Such is the power of his weapon “agni”.In the metaphysical sense we can attribute this to the burning of ignorance with the knowledge acquired.let us look at it in this way.In the Upanishads, a human being is likened to a city with ten gates. Nine gates (eyes, nostrils, ears, mouth, urethra, anus) lead outside to the sensory world. The third eye is the tenth gate and leads to inner realms housing myriad spaces ofconsciousness.when this opened with the help of acquired knowledge and by practicing yoga and meditating on the Lord one can slay the demon in us in the form represented as Bandasura and thus redeem ourself from mortality. This is conveyed very nicely in the above sentence indicating that one should acquire this weapon just as Lalitha devi has acquired the weapon agni from shiva the kameshwar and the all knowing.

Previous Eighty One Name Maha-pashupataastagni-nirdagdhasura-sainika

Next Eighty Third Name Brahamopendra-mahendradi-devasamstuta-vaibhava

Posted February 1, 2012 by UdayaBhaaskarBulusu

One response to “Kameshwarastra-nirdhagdha-sabhandasura-shunyaka

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