SELECT STORIES FROM PURANAS -8

SELECT STORIES FROM PURANAS

(Compiled  by  Brahmasree V.D.N.Rao)

 

A Vedic Pandit Deva Sharam of Purandarapura of Dakshina Bharata was anxious to learn ‘Tatwa

Gyana’and approched a ‘Mahatma’ (Great Learned Person) in this connection The Mahatma directed

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Gyana and approched a Mahatma (Great Learned Person) in this connection. The Mahatma directed

the pandit to a Goat Keeper called Mitravan in a forest who was seated on a rock on the banks of a

river bed nearby. Mitravan nattated to Deva Sharma about his experience of a tiger attacking a group

of goats; while all the goats fled away, one remained as though it invited the tiger to eat it up. The

tiger asked the goat as to why it also did not run away as other goats did. The goat asked as to why the

tiger did not pounce on it and the tiger replied that its hunger vanished suddenly. Both the tiger and

the goat asked a Mahatma who in turn referred both the animals to a Vanara Raja (Monkey). The

latter replied that there was a highly religious Brahmana named Sukarna who meditated at a Shiva

temple nearby for several years and that he should be asked as to why the tiger did not suddenly lose

appetite and did not pounce on the goat which was readily willing to eat it up. Sukarna replied that

there was a ‘Maha Purusha’ or a Great Saint inside the temple and when he (Sukarna) requseted him

to teach ‘Tatwa Gyan’ or Self-Realisation, the Maha Purusha asked him to read an inscription on a

rock outside the temple which stated : Karmanyevaadhi kaarastey maa phaleshu kadaachana, maa

karmaphalaa heturbhuh maa tey sangostwa karmani/ (Partha! You have freedom only to perform

your duty; the rest is not relevant to you; but you should perform the duty without expecting returns

and rewards! Bhagavan further clarified that a ‘Tatwa Gyani’ or He seeks Self-Realisation and a

‘Sthita Pragna’or he with stable conscience has to be one who treats happiness or sorrow with

eqanimity, without desire, fear, or anguish: Duhkeshwanu dwignamanaah Sukheshu vigataspruhah,

Veeta raaga bhayakrodhah sthidheermuniruchyatey/ Thus the chain of Deva Sharma-the Mahatma-

Mitravan the goat-keeper-the Tiger and the Goat-the Vanara Raja-Sukarna-and the Maha Purusha

revealed the Message of Tatwa Gyan which simply stated that one should practise one’s own duty and

Tatwa Gyan would unfold itself! This indeed is the message in the Second Chapter of Bhagavad Gita.

The Third Chapter titled Karma Yoga gives the Message that ‘Swadharma’ or one’s own duty needs

to be followed at any cost, even if the Dharma of others is attractive: Shreyan swadarmo vigunah

paradharmatswanushthaat, Swadarmey nidhanam shreyayah paradharmo bhayaapah/ A Brahmana

named Jada practised ‘Vaishya Dharma’ or the profession of a businessman, amassed considerable

wealth, became a victim of vices, desired to amass more money, travelled a lot, was killed by a

gangof robbers , finally became a Pretatma (Goblin).and stayed on tree. Jada’s son who was a dutiful

Brahmana went out in search of his father and having learnt that his father was killed by robbers

proceeded to Varanasi and stayed under the same tree coincidentally overnight and before sleeping

recited the above Stanza of Gita. Instantly, the father in the form of Pretatma appeared after liberation

and was taken away by an air-plane to Vaikuntha and asked the son to proceed to Varanasi and in the

course of Shraddha recite the Third Chapter of Gita so that the forefathers too would attain Salvation.

Recitation of the Fourth Chapter describing JnanaYoga redeemed two Apsaras who were cursed by a

Tapaswi named Satyatapa as they were bathing nude to attact the attention of the Tapaswi whom

Indra suspected to dethrone him and instructed the Apsaras to disturb the Tapaswi. The Apsaras were

cursed to become two bilwa trees next to each other on the banks of Ganga in Varanasi and when they

begged of pardon the kind Tapaswi agreed for redemption from the curse when a Mahatma called

Bharata would lie down between the trees and recite the Fourth Chapter of Gita. As soon as the

recitation was over, the trees dried up and when Bharata reached his Ashram, there were two

‘Kanyas’(maidens) awaiting the return of the Mahatma to thank him. Eversince then the Apsaras

(Kanyas) regularly recited the Jnana Yoga chapter; it was in this Chapter Lord Krishna declared:

Yadaa yadaahi Dharmasya glanir bhavati Bharata! Abhyuddhaanamadharnasya sadaatmaan

srijaamyaham/ Paritraanaaya Sadhunaam vinashaya cha dushkrutaam Dharma samsthaapa –

naarthyaaya sambhavaami yugey yugey/ (Arjuna! As and when Virtue is affected adversely and Vice

dominates, I shall take an incarnation to vindicate virtue and destroy the Evil).

In the Karma Sanyasa Yoga dealt with in the Fifth Chapter of Gita, the story of a Brahmana named

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Pingala of Madra Desha was illustrated as he ignored the duties of a Brahmana and took to music and

dance and his expertise secured the favour of the King. Pingala married a low class woman named

Pingali who eventually disliked the Brahmana and killed him in sleep. Owing to their sins, Pingala

and Pingali went through hells and in their next births became a vulture and parrot respectively. Being

aware of the memory of past lives, the Vulture met the parrot and tore the latter apart and the parrot

got thrown in a pond and died but a hunter trapped the vulture in a net and that too got killed.

Surprisingly, both the birds attained salvation! The explanation given by Yama Dharma Raja was that

though both the birds were sinners, their dead bodies fell in the same stream on the banks of which a

Muni sat reciting the fifth chapter of Gita underlining the Karma Sanyasa Yoga.

The episode of King Janashruti of Pratishthanapuri on the banks of River Godavari was described in

the Sixth Chapter as he was a rare example of virtue, fame and noble deeds. When the King was

strolling on the terrace of his palace he overheard the remarks of a group of ‘Hamsas’ (Swans) since

he understood the swan language that the greatness and vitue were nealy reaching the level of

Mahatma Riek who resided in the Temple of Chandra sekhara at Manikswar on top of Himalayas in

the Kashmira Region. The King decided to visit that Mahatma and proceeded with huge entourage

and several chariots- full of gifts including gold, jewellery, clothes, foodgrains and cattle. On way

from Pratishthanapuri to Maniksawara the King visited many Tirthas including Kasi, Gaya, and

Mathura. King Janashruti reached the Shiva Temple at Manikswara and spotted a beggar-like Sadhu

stationed on an empty cart who was identified as the Mahatma Riek. The King offered the chariotsfull

of gifts, the Mahatma became furious and shouted on the King saying that he could not be

purchased with huge gifts! The King profusely apologised and fell on the feet of the Mahatma

shivering with fear and shame. As the latter cooled down a bit, the Mahatma confessed that he

attained celestial vision by constantly reciting the Jnaana Yoga from the Sixth Chapter of Gita:

Yadaahi nendriyarteshu na Karmaswanushajjyatey, Sarva Sankalpa Sanyaasee yogaarudhasta

dochatey/ ( A Sadhaka or Yogi would become ripe only ‘Indiraas’ or body parts of exrernal and

internal nature and their demands are overcome, Karmas or Actions are subdued and the concepts of

‘You’ and ‘I’are eliminated and then only, a person would truly become a real Yogi!

The Seventh Chapter titled Vigyana Yoga gave the example of Shankhakarna who followed the

profession of a Vaishya ; having become extremely rich and prosperous he married for the fourth time

and being avaricious desired to travel to Places to obtain further riches! He was bitten by a serpent

and eventually became a serpent. He appeared as a snake in the dreams of his children and asked them

to dig up a specified shrub in the backyard of his residence to discover crores of cash and jewellery.

The sons who recited the Seventh Chapter of Gita discovered the riches which they decided to utilise

for charitable purposes; the father too was liberated as the sons who were extremely pious and

reversed the selfish pattern of their father. The underlying message of the Chapter is that Dharma

begets Dharma and vice-versa and Vigyana is the doorstep to Dharma. The father lacked the capacity

to differentiate duty and virtue as against irresponbsibility and evil.

Akshara Brahma Yoga is the title of the Eighth Chapter of Gita which underlines the Basic Truth that

Parbrahma is the Supreme and Indestructible. The episodes of Bhava Sharma a Brahmana who

married a Veshya (Prostitute) with unforgivable habits of meat-eating, wine-drinking and debauchery

and a Brahmana couple called Kushibala and Kumati who were involved in base tantras and were

examples of deceipt, greed and anger. The couples died and were converted as ‘Brahma Rakshasas’ or

Huge Demons. They stayed on two Tada Vrikshas or Palm Trees and often regretted their misdeeds.

They exchanged their views as to how to obtain ‘Mukti’ or liberation from their current lives. Once, a

Veda Vedya Brahmana who came under the shade of the Palm Trees advised the Rakshasa Couple

that they could be liberated if they could receive BrahamaVidya’s Teaching, Adhyatmika Tatwa

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Vichara or the Awareness of Inner Consciousness and KarmaVidhi Gyan or knowledge of performing

Karmas or deeds then they could be liberated from their present condition. The Brahma Rakshasis got

utterly confused and said: Kim tat Brahma!! Kimadhyatmakam! Kim Karma! ( Who is that Brahma!

What is that Adhyatma! And which is this Karma!) As soon as the Brahma Rakshasis muttered these

words, a miracle happened as the Brahma Rakshasa couples got Mukti and so did the Palm Trees too.

These were the opening lines of the Eighth Chapter of Gita! The further lines of the Stanza are: Adhi

bhutam cha kim proktam Adhi Daivam kimuchyatey? To this query of Arjuna means: What is Adhi

Bhutam! What is Adhi Daivam!. To this query Krishna replied: Aksharam Brahmaparam Swabhaavodhyatmamuchyatey,

Bhuta bhaavodbhaava karovirangaha karma sanjnitah/ (Arjuna! The Supreme

Soul is Brahma and His nature is Adhyatmika or the Internal Features, Adhi Bhoutika or the External

Features and Adhi Daivika or the happenings created by Paramatma Himself!)

The significance of the Ninth Chapter of Gita was explained by the instance of a Sacrificial Goat at

one Yagna by Madhava a Brahmana who resided on the banks of River Narmada.. The goat talked

suddenly in human voice to the surprise of the ‘Ritviks’ and onlookers. It said that Yagnas were

meaningless as all the human beings would have to go through the process of birth-childhood-youthold

age and death. The same fate was awaiting the goat too, the animal said. The onlookers asked the

goat as to who was it in the previous birth and it narrated the story that it was a Brahmana who

performed a sacrifice to Devi Chandika as his son was ill; but Devi cursed him as it was improper to

sacrifice a goat to cure his son’s illness and cursed the Brahmana to become a goat. The goat further

narrated that there was a King named Chandra Sharma in Kurukshetra who gave in charity a ‘Kaala

Purusha Pratima’ at the time of Solar Eclipse but a chandala couple emerged from the Pratima and

were about to devour the King and the Brahmana and the latter was quick in reciting the Ninth

Chapter of Gita entitled ‘Raja Vidya Raja Guhya Yoga’and the chandala couple called ‘Paapa’ (Sin)

and ‘Ninda’ (Blame) disappeared at once. The substance of the Chapter is : Ananyaschintanaamtoma

maam ye janaah paryupaasatey, teshaam nithyaabhi yuktaanaam yoga kshemam vahaamyaham/

(Those who always think and meditate of me, surely I look after them and assure them of their

welfare). Ever since then the King always recited and reflected the purport of the Chapter. Eventually,

the goat was released to freedom.

Vibhuti Yoga was the title of the Tenth Chapter of Gita. A Brahmana called Dhirabuddhi visioned of

Atma Tatwa and Bhagavan Shankara had immense affection for the Brahmana. Once when Bhagavan

sat on the mount of Kailasha, a Hamsa (Swan) fell at his feet with a thud and bemoaned that while

flying above a Pond in Saurashtra it crossed a lotus shrub and its natural color of crystal white got

fully black since the lotus shrub released sixty five bees which blackned the swan. The lotus shrub

was in its third previous birth was a Brahmana house-wife called Sarojavadana who was no doubt a

Pativrata but was immersed in play with a Mynah bird in a cage when her husband called her and the

Brahmana cursed her to become a Mynah. The Mynah was brought up by a Muni Kanya and the Muni

was in the constant recital of the the Vibhuti Yoga or the Tenth Chapter of Gita and the bird learnt the

‘Adhyaya’ fully and in its next birth became an Apsara. The Apsara was bathing in a Sarovara when

Sage Durvasa out of fury cursed her to become a lotus shrub and the Swan crossed that very shrub

that released the sixty black bees which changed the colour of the Swan! Such was the power of the

Vibhuti Yoga in which Lord Krishna told Arjuna that all kinds of ‘Vibhutis’ or manifestations were

his own like radiance, powers, virtues, meditation, prosperity and victory. The Vibhutis in this

context included the swan crossing the lotus shrub was out of ignorance; Sarojavana’s attachment to

the Mynah was out of attraction; her husband’s curse was due to anger; the accursed Mynah’s

learning of the Tenth Chapter was due to concentration and memory power; her becoming an Apsara

was an upgradation of life; Muni Durvasa’s curse was an expression of anger to create a lotus shrub;

Dhirabuddhi’s vision of Atma Tatwa and Bhagavan Shiva’s affection was due to the devotee’s

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Dhirabuddhi s vision of Atma Tatwa and Bhagavan Shiva s affection was due to the devotee s

extreme devotion!

The Eleventh Chapter of Gita is entitled Vishva Darshana Yoga and one illustration of the

effectivness of the yoga related to the Episode of a Prama Bhakta named Sunandana Muni residing in

Meghankara Nagar on the banks of River Pranita. The Muni undertook a travel to visit ‘Tirthas’and

on way stopped over in a village where the village head warned the Muni that a Rakshasa moved

about in the village and might catch hold of a stranger as per an Agreement with the Rakshasa that

none of the villagers be killed for his food but might eat up a stranger if required. Next morning it

was learnt that by mistake the son of the Village Head was killed! The Muni asked the Head as to how

the Rakshasa arrived in the first instance! The background was that there was a Brahmana Farmer in

the village who did not heed the loud cryingsof a stranger when he was chased by a huge vulture and

fell in a ditch; the Brahmana Farmer could have easily saved the stranger by lending a helping hand

by lifting the stranger but the Brahmana did not bother; a Tapasvi detested the casualness of the

Brahmana and let the stranger to be killed and thus cursed the Brahmana to become a Rakshasa. On

hearing the background of the Rakshasa, Sunandana Muni recited in full the Eleventh Chapter of Gita

and liberated not only the Rakshasa but also lifted to Vishnu Loka by a Vimana the Village Head’s

son killed by the Rakshasa too. The Chapter quoted Shri Krishna’s instruction to Arjuna saying: ‘ I

am enabling you Arjuna! To view the vision of my Supreme Form who has no beginning nor end;

whose might is unlimited; who has countless hands; who possesses Surya and Chandra as his eyes;

who has a fiery and radiant face like Agni and who has a powerful and red-hot scorching Form!’

The Twelfth Chapter is considered as a highlight of Bhagavad Gita since it deals with Bhakti Yoga. A

young Prince of Kolhapuri of the south-west of Bharata Varsha visited the most reputed Maha

Lakshmi Temple and prayed to Lakshmi Devi most sincerely as the latter was pleased to respond to

the euologies and asked the Prince of his desire. He narrated that his father King Brihadratha had halfcompleted

an Ashwamedha Yagna and died while the Sacrificial Horse no doubt returned from its

‘Vijaya Yatra’ or the Victory March but was missing and the Yagna remained half-accomplished. He

requsted Devi Lakshmi to restore the horse and let the soul of his dead father who was still embalmed

in oil be given the satisfaction of completing the Yagna. Bhagavati Lakshmi directed the Prince to

appoach a Siddha Samadhi Muni at the very entrance of the Temple and that he would do the needful.

As directed, the Prince made the request to the Muni and was astonished to invoke certain Devas who

confessed that the horse was hidden by them under the instruction of Indra Deva. He pulled up the

Devas concerned and commanded that the horse be brought there at once. Indeed the horse was

brought there in tact. The Prince was so impressed that he emboldened himself to request the Siddha

Muni hesitantly whether his father whose body was still in oil could be brought back to life so that he

could complete the Yagna himself! Siddha Muni smiled and asked the Prince to take him to Yagnashala

and having reached there sprinkled ‘Mantra jala’ or the Sanctified Water and the King came

back to life again. The Prince was totally taken aback and asked the Muni as to how the miracles

happened including the admonition to Devas to bring back the horse and what was more thrilling the

revival of his dead father back to life! The Muni gave a cool reply that the powers that he attained

were due to his constant recitation of Bhakti Yoga Chapter of Bhagavad Gita! The Holy Book’s

Bhakti Yoga Chapter states: ‘A devotee who is free from likings and dislikings as also from happiness

or unhappiness and who dedicates all his deeds to me totally with unreserved faith is my favourite!’

‘Kshetra Kshetragna Yoga’ was elucidated in the Thirteenth Chapter of Bhagavad Gita: On the banks

of the twin River Tunga-Bhadra in the Southern Part of Bharata Varsha, there was a popular Kshetra

called Haraihara where a Vedic Brahmana named Hari Dikshit lived. His wife Kuvaacha was

however a characterless slut. Looking for a companion in bed, one night she treaded into a forest and

faced a Tiger The tiger felt that if the woman faced was of morality she should not be killed but the

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faced a Tiger. The tiger felt that if the woman faced was of morality, she should not be killed but the

animal pounced on Kuvaacha and killed her straightaway. The woman experienced several hells like

Rourava and was born as a Chandalini. As she grew up she became a victim of diseases and reached a

Temple of Jambhaka Devi where a Brahmana always recited the thirteenth chapter of Gita the essence

of which was to distinguish the ‘Kshetra’or the human body and the ‘Khetrajna’or the Supreme

Being. The woman was fed up through harrowing experiences in Narakas and the incurable diseases

in her current life and the meaning of verse by verse of the thirteenth chapter that the Brahmana

explained to her was like ambrosia to her inner self and a totally transformed Kuvaacha attained

Salvation.The exhortation to Arjuna by Bhagavan Krishna explained the body of every human being

was like Kshetra and by inference those who realise this basic Truth would tend to perform honest

efforts and aim at Ishwara Prapti.Lord Krishna further asserted: ‘ Arjuna! Do realise that I am the

Kshetrajna; the real Jnaana is the awareness of the Kshetra and Kshetrajna’!

The Fourteenth Chapter of Gita dealing with ‘Gunatraya Yoga’ highlighted ‘Bhava Bandhana

Vimochana’ or Relief from the shackles of ‘Samsaara’or worldly desires and provided the illustration

of the King of Simhala , Vikrama Betala who went on a hunting spree on horses chasing a few hares

with a few dogs showing the way. The hares crossed a breach but the dogs could not; there was a

peaceful Ashram of Vatsa Muni who along with his disciples always recited the Gunatraya Vibhaga

Yoga of Gita.One of the disciples of the Muni cleaned up his feet with water before entering the

Prayer Hall of the Ashram. The sand and water mix turned muddy and the hares fell in the slush. As

soon as the hares fell in the slush they were air-lifted by a Vimana bound for Vishnu Loka thanks to

the recitation of the Fourteenth Chapter. Meanwhile the dogs chasing the hares fell in the slush and

they too were air-lifted to Gandharva Loka. Then followed King Vikrama at the Ashram and the

Prayer Hall and asked the Muni as to why the hares and dogs went to higher lokas. The Muni

explained that there was a Brahmana named Keshava and his wife Vilobhana who were both quite

vily; the Brahmana killed his wife and in the subsequent birth became as dogs while the wife turned

into hares.Both these were the beneficiaries of the recitation of the Fourteenth Chapter. Lord Krishna

gave the message of the ‘Adhyaaya’: ‘Once the three Gunas of Satva-Rajasa-Tamasa, which are

responsible of old age and death, then human beings break away from the chains of Samsara and

attain Salvation. The person concerned who worships Krishna with unreserved devotion would cross

the barriers of the Tri-Gunas and would be able to step into the ‘Parama Brahma Sthiti’ or the Highest

Salvation!’

The ‘Daivasura Sampad Vibhaga Yoga’ of Gita was illustrated by an uncontrollable Rogue Elephant

called Arimardan on the Court of King Khangabahu of Saurashtra in Gujarat. Several Elephant

Tamers from the Kingdom and many others failed to tame even by using heavy iron rods, piercing

tridents and such other weapons even while streams of blood flowed but each time the tamers tried,

Arimardan turned more and more violent. One day a Brahmana arrived and touched and cajoled the

wild animal with affection as the onlookers wondered as to how such a miracle occurred! The

Brahmana confirmed that he was a regular reciter of the Chapter of Gita. The King then ordered that

the elephant be set free and as a result even boys and girls played with it on the Sreets. Bhagavan

Krishna then addressed Arjuna saying: ‘Ignorance, arrogance, pretentiousness, egotism, anger and

Self-Image are all features of Asuras while the Three enemies of human beings viz.Kama (desire),

Krodha (fury) and lobha (avarice) were destoyers of one’s own Soul and entry points of Naraka which

are avoided by intelligent persons . The ignorance of the elephant misdirected him and taming was

accomplished by affection, humility and peacefulness.

The Chapter titled ‘Shraddha Traya Vaibhava Yoga’ which is the penultimate Adhyaya of Gita

illustrates the Story of King Khangabahu of Simhala Dwipa, his servant and their elephant. One

Dussahana drove the elephant in a race, made it run too fast by poking it by an ‘Ankusha’ and out of

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annoyance the animal dropped Dusshahana dead. The servant in his subsequent birth was born as an

elephant in the same Royal Court. The new elephant (Dussahana) was gifted by the King to a Poet

who in turn sold it to the King of Malwa for a good price. But on reaching Malwa, the elephant took

suddenly ill and lied down without food and water. Many experts treated it but to no avail. Medicines,

charities and Prayers did not help. Finally, a Brahmana recited the Seventeenth Chapter and the

elephant started recovering and tried to stand up but fell down dead. The Brahmana who recited the

Chapter explained that the dead elephant in its earlier birth was Dussahana and as as a result of the

recitation attained Moksha. King of Malwa continued the reading of the Chapter and attained Sayujya

later. Lord Krishna told Arjuna: The features and ways of life are normally shaped by every human

being by his own ‘Swabhava’ or personal traits.

The Final Chapter of Bhagavad Gita named ‘Moksha Sanyasa Yoga’ contained the quintessence of

Vedas and Shastras signifying the termination of Samsara Bandha or the shacles of Life. It is the

destroyer of ‘Arishadvargas’ or the Six Enemies of humanity viz. Kama-Krodha-Moha-Mada-Lobhaand

Matsarya; the final goal of Siddha Purushas and the High-Point of Entertainment of Maharshis.

Sincere recitation of this Grand Finale of Gita constitutes sure steps forward to Moksha or the total

break-away from the endless cycles of Life! The Episode behind the Final Chapter was that when

Indra was enjoying a dance-music ensemble of Apsarasas, a few Vishnu-Dootas rushed in to convey

that a new Indra would be soon installed in Swarga Loka. Indra wondered whether the Indra-Elect

performed hundred yagnas successully or constructed lakhs of water-bodies or planted crores of trees

for the joy of the travellers or organised countless ‘Anna Danas’ and charities as he did. He reached

Bhagavan Vishnu and expressed agitation about the news of the new incumbent and whether his own

position was at stake! Vishnu smiled and asked Indra to meet the new-elect at Kalikagram on the

banks of Godavari who was a constant reciter of the Final Chapter of Bhagavad Gita; Vishnu further

assured Indra that he too could retain his position if he performed likewise too. Indra visited the Indra-

Elect in the form of a Brahmana and realised that each such recital of the Final chapter would be

equated to the fruit of performing one Yagna plus all the Punya Karyas or the benevolent and splendid

tasks that Indra did in the past qualifying him to achieve ‘Indratwa’! The Supreme Message of the

Moksha Sanyasa Yoga is thus summed up as: Sarva Karmanyapi sadaa kurvaano madvyapaashrayah,

Madprasaadaadavapnoti Shasvatam padamavyayam/ (Do accomplish the everlasting and

indestructible ‘Parama pada’ by performing the needful ‘Karmas’ and keeping complete faith in me!

Interesting Origin of Bhandasura, Manifestaion of Lalitha Devi and Bhandasura Vadha

As Tarakasura was harassing the world and was gloated with a boon from Brahma that only Maha

Deva’s son Skanda could exterminate the Asura, Indra and Devas were anxious that Devi Parvati

should soon wed Maha Deva. The latter approached Vishnu and requested for a quick solution as

Maha Deva was absorbed in very long Tapasya after he was totally disenchanted after Devi Sati’s

self- sacrifice pursuant to Daksha Yagna since Sati was frustrated that her husband Shiva was insulted

by her father Daksha in non-invitation of his Yagna to Shiva. In response, Vishnu looked amorously

sideways to Devi Lakshmi and there got manifested Manmatha with arrows of flowers and a sugarcane

bow. Brahma blessed Manmatha to become an Embodiment of Love on the Universe. Indra and

Devas got the hint and requested Manmadha to utilise all their skills to kindle attraction of Maha

Deva in favour of Devi Parvati who was already serving Shiva in Tapasya by arranging the wherewith

all like fruits, flowers and other material utilised in Shiva’s puja in progress. Manmatha agreed and

released an arrrow of flowers. For a split second, Maha Deva opened his eyes and saw Parvati with a

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momentary fultter of thought of liking for her, but soon got over that feeling and discovered as to

who was behind this disturbance as Manmatha was lurking behing the trees! A furious Maha Deva

opened his third eye and converted Manmadha as a heap of ash!

Ganesha was playful and materialised a Purusha from that heap. Ganesha was delighted at his

Creation and embraced the Purusha. He advised him to worship Maha Deva so that he could

grant Siddhis to him; Ganesha gave the instruction of ‘Shata Rudreeya’ and the Purusha

recited hundred times and sought Shiva’s boons; the boon was that half of his enemy’s Shakti

should be dissipated while he faced them and that the Astra-Shastras of the enemy should

become futile; the boon further assured that he should enjoy his privileges for sixty thousand

years! As Brahma learnt of the purport of the boon he stated out of desperation : Bhand!

Bhand! why was this boon was granted! Eversince the Purusha came to becalled as

Bhandasura. Bhanda became a terror to the Universe and Asura Guru Shukra gradually honed

his battle skills. He called up Mayasura and made him construct another Amaravati and

declared himself as Indra. He acquired a Kireeta which was gifted to Hiranyakashipu by

Brahma. Shukra gave him an Umbrella given to him by Brahma and he was never bothered

him by disease or fatigue. Thus Bhanda became an Apara Indra with all the fanfare of

Indraloka. Bhanda had eight warrior sons and four daughters. Eventually, Indra and Devatas

became subservient to Bhanda. Being a staunch devotee of Maha Deva, his progeny too

adopted the father’s qualities; his sons were Indra Shatru, Amitraghna, Vidyunmaali,

Vibhishana, Ugrakarma, Ugradhanvu, Vijaya and Shritiparaga. There were regular Yagna

Karyas and the Havya bhoktas were Bhanda and his followers! Vedaadhyayana was common

in the houses of common Asuras of Bhandasura’s households.

Bhanda’s grandeur was ever growing for sixty thousand years but gradually, the spendour

slackened and his virtuosity too commenced to wane. That was the time that Vishnu was

waiting for as Indra was almost on a breaking point; a Loka Mohini Maya was created with

the mission of enticing Bhandasura and also despatched a few Apsaras led by Vishvachi to

attract Bhanda’s key persons in the Court and the Sacred deeds like Yagnas were affected;

Vedas were forgottten and Shiva’s worship took a backseat.Guru Shukracharya’s cautions

were ignored and thrown to winds. Sage Narada then took up the mission of reviving the selfconfidence

of Devas who were dormant in their spirits and self-assurance so far; he

prompted Devas to virtually wake up and worship Parashakti. Infused by Narada’s sermons,

Devas were activated and got refreshed with enthusiasm and reinforcement of devotion to

Devi Parvati.While Bhanda’s advisers, army and Praja were gradually sinking in moral

turpitude, Devas came to enjoy confidence and morale boost-up. Guru Shukracharya warned

Bhanda and his men that Vishnu did lasting and irrevocable damage by spreading Maya and

inciting them into fast slippages of their erstwhile demeanor of excellence. On realising their

mistakes, Bhanda made last-dig amends by reviving Shiva Puja, Homas and Vedadhyanas,

but alas his efforts lost the punch and determintaion.

Lalitodbhavana, Stuti by Devas and Wedding with Shiva : Devas were engaged in collective

and continuous efforts of Yagnas and homas. On one glorious day, Indra and Devas

witnessed a huge illumination from the ‘Mahaagni Kunda’ within a circular shaped radiance

a profile of a Devi fully ornamened and bright silk dressed with four hands with a Paasha,

Ankusha, a Sugarcane bow and five arrows with a smile beaming on her face appeared.

Devas were in bliss to witness that Supreme Vision and commended her. As Lalita Devi gave

her appearance, Brahma arrived along with Maharshis and so did Vishnu by his Garuda Vahana.

Shiva also arrived by his Vrisha Vahana. Narada and Devarshis, Gandharvas, Apsaraas too reached

there and Vishwakarma was asked to build a suitable Nagari to accommodate several visiting

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there and Vishwakarma was asked to build a suitable Nagari to accommodate several visiting

dignitaries including the Mantraadhi Devata Devi Durga, Vidyadhi Devata Shyama and Ambika.

Sapta Matru Devatas viz. Braahmi, Kaumari, Vaishnavi, Vaaraahi, Indraani, and Chamunda came as

also Ashta Siddhi Devatas viz. Anima, Mahima, Garima, Laghima, Praapti, Praakaamya, Ishitwa and

Vasitwa. Crores of Yoginis made a bee-line too. Bhairavas, Kshetra palakas, Maha Saasta,

Ganeswara, Skanda, Veerabhadra were there to readily serve Devi. Brahma then proposed to Hari that

this was the opportune time to perform the Sacred Wedding of Devi Lalita and Maha Deva. With

mutual consent, the wedding was celebrated under the auspices of Vishnu the brother of Lalita Devi.

The latter gifted to her an arrow of never fading fragrant flowers; Varuna Deva gave a Naaga Paasha,

Vishwakarma gave an ‘Ankusha’; Agni gave a ‘Kireeta’; Chandra Suryas gave her sparkling earstuds;

Ratnaakara Samudra gifted a variety of Ornaments; Devendra gave an ‘Akshya Madhu Patra’

or a Vessel containing eversasting ‘Madhu’; Kubera rewarded a Priceless Chintamani necklace;

Ganga and Yamunas gave Vinjaamaras or hand fans; Indra and Devatas, Dikpalakas, Marud Ganas,

Sadhyas, Gandharvas, Pramathaganas were delighted to hand over therir respective weapons to

Lalitha Devi. Then Maheswara and Maheswaris were given a ‘Vedokta Mantraabhisheka’. As both of

them were seated on a Golden Throne, Brahma named Lalita Devi as Kameshwari or Kamakshi. As

the whole Universe was thus replete with joy, excitement and anticipation the Bhandasura would

soon be eliminated, Sage Narada prostrated and made a formal request to launch the Vijaya Sena

Yatra or the Victory March to kill Bhandasura.

Lalitha Devi’s Vijaya Yatra and Bhandasura Vadha: The Victory March commenced with

sky-reaching reverberations of ‘Vaadyas’ or sound instruments of Mridangas, Murajas,

Patahas, Jhallaris, Hundukas, Gomukhas, Barbaras, Hunkaaras and so on. From Lalita’s

Ankusha emerged Sampatkari Devi who alighted an Elephant called ‘Rana Kolahala’who in

turn materialised countless elephants. From Lalita Devis’s Pashaayudha were materialised

innumerable horses of varied descriptions like Vanayjas, Kambhojaas, Sindhujas, Tankanas,

Parvateeyas, Paaraseekas, Kaala vandijas, Yavanobhutas and Gandharvas. Armed by her

various hands, Lalita sat on a horse back even when Dandanatha or Senapati named

Shrinatha led her army while the former in turn created several Chandi Shaktis seated on

Mahishas / buffaloes or Lions; in fact, the Stree Shaktis created for the occasion were

twelve in number viz. Panchami, Dandanaatha, Sanketa, Samayeswari, Samaya Sanketa,

Vaaraahi, Potrini, Vaartaali, Maha Sena, Agjna, Chakrewsari, and Arighna. Besides, there

were sixteen Mantra Nayikas named Sangeeta Yogini, Shyama, Shyamala, Mantranayika,

Mantrini, Sachiveshi, Pradhaanesi, Shukapriya, Veenavati, Vainiki, Mudrini, Priyakapriya,

Neepapriya, Kadambesi, Kadambavanavaasini and Sadaamada. Meanwhile, a Figure

representing Dhanur Veda with four hands, three heads and three eyes gifted a Dhanush

(Bow) and two containers full of Arrows to Jagadamba saying these would be useful to fight

Bhandasura.Hahagriva then described Parameswari with the following Pancha Vimshati

Naamaas viz. Shri Lalitha, Maha Raagni, Paraamkusha, Chaapini, Tripura, Maha Tripura

Sundari, Sundari, Chakranatha, Saamraajni, Chakrini, Chakreswari, Maha Devi; Kameshi,

Parameshwari, Kamaraga Priya, Kaama koti, Chakravarti, Maha Vidya, Shiva, Ananga

Vallabha, Sarva Paaatala; Kulanatha, Amnaaya naaatha, Sarvaamnaya Natha, Sarvamnayna

Nivasini and Shringrara Nayika; reciting these names of Lalita Parameshwari would bestow

name and prosperity.

Tri Ratha Varnana: Ahead of Laliteswari’s chariot called Kiri Chakra Ratha, were the Geya

Chakra Ratha and Geeti Chakra Ratha. The Nine-Storyed front-running Chariot that moved

towards Bhandaasura had huge contingents of Shaktis and these were Ashta Siddhis and

Matrikas afore-detailed and Prakata Shaktis viz. Sarva Sankshobhini, Sarva Vidraavini,

Sarvaakarshanakrunmudra, Sarva Vashankari, Sarovanmadana Mudra, Yashti, Sarva

Mahaankusha, Sarva khastra charikaa Mudra, Sarva Beejaa, Sarva Yoni, and

Sarvatrikhandika. Also there were sixteen Chandra Kalaa Shaktis named Kaamaakarshi

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Kalaa, Budhyaakarshini Kalaa, Ahankaaraakarshini Kalaa, Sabdaakarshini Kalaa;

Gandhaakarshini Kalaa, Chittaakarshini Kalaa, Dhairyaakarshini Kalaa, Smrityaarshanika

Kalaa, Naamaakashinikaa Kalaa, Beejaakarshinikaa Kalaa, Atmaakarshinikaa Kalaa,

Amritaakarshinikaa Kalaa and Shareeraakarshinika Kalaa. On the eighth Storey of the

Chariot, are four armed and three eyed of the radiance of Surya Chandra and are charged with

high emotions to kill Bhandasura. On the seventh Storey were Stree Shaktis like Ananga

Madana, Ananga Madanaaturaa, Anangalebhaa, Ananga Vegaa, Anangaankusa, and

Anangaalingapara all of whom were anxiously waiting to terminate Bhandaasura. On the

sixth storey of the Chakra raja Ratha are like Kaalaagni and they possessed Agni Baana,

Agni Dhanu, Agni Khadga who were all materialised from the Kaamaagni Shaktis and their

names were Sarva Sankshobhini, Sava Vidraarini, Sarva -akarshana, Sarvaahlaadani, Sarva

sammohihi, Sarvastambhana, Sarvjrumbhana, Sarvonmaadana and Sarva Dwandwaksha -

yankari. On the fifth Storey were ‘Kulotteernas’ who had crooked eye-brows and carriers of

Parashu, Paasha, Gada, Ghanta, and Manis. These Stree Shaktis were Sarva Siddhiprada,

Sarva Sampadprada, Sarva Priyankara, Sarvanga Sundari, and Sarva Soubhyagyadayani;

these were basically the boon-bestowing and merciful Devatas. The fourth Storey Devatas

were ten in number viz. Sarvajna, Sarva Shakti, Sarvaish -warya prada, Sarva Sarva

Jnaanamayi, Sarva Vyadhi Nivaasini, Sarvaadhaara Swarupa, Sarvaahapara,

Sarvanandamayi, Sarva Rakshaa Swarupini and Sarvepsita phala pradayaini. The third Storey

Shaktis Vaagadheeswaris, and Veenaa-Pustaka Dharinis called Vashini, Kaameshini,

Bhogini, Vimala, Aruna, Javini, Sarveshi, and Kaalini; these were all Rakshasa Samhara

kaarinis. The Shaktis in the second Storey of the Chariot are as powerful as Lalitaa herself

and were very close to her and were equally armed like Lalita herself and they were always

ready to help, protect and be of forgiving nature! These magnanimous Shaktis were called

Kameshi, Bhaga, Nityaklinna, Bherunda, Vahnivaasini, Maha Vajreswari, Dati Twarita, Kula

Sundari, Nityaa, Nilapaakaa, Vijaya, Sarva Mangala, Jwaalaamaalini and Chitra. Such was

the magnificent presence of Maha Shaktis accommodated in the Chariot . Similarly Shaktis in

the Geya Chakra Ratha Prathama Madhya or the central portion of the first Storey was

Sangeeta Yogini who was very intimate to Sri Devi and was the Residence of

Mantrinis.Other storeys of the Ratha too were similarly brilliant with other Shaktis. The front

chariot was of ten yojana’s height; the accompanying Geeti Chakra Ratha had a height of

seven yojanas and that of Kiri Chakra Ratha was of six yojanas in which Laliteswari was

sitting brilliantly.

Preamble to Dev’s battle with Bhandasura: As the Three Chariots were on the move,

Rakshasas were mortally frightened and there were deadly omens to them while Devi’s

entourages were in top spirits anticipating emphatic Victory. The fool hardy Bhandasura was

bragging away as in a dream world that a woman called Lalitha was coming to fight who

nodoubt was stated to be beautiful and graceful and that instead of encountering in a battle he

would like to invite her to a private encounter!! Ha ha! Bhanda’s younger brothers Vishukra

and Vishanga were the World’s most dreaded and terrifying warriors and the erstwhile

devotees of Maha Deva who only knew how to subdue and conquer and were unaware of

fear or surrender. As Bhanda was in the fancyand romantic world, the brothers tigthtened the

screws and bolts of the chatiots and charioteers. The Great Rakshasa warriors who frightented

Devas and kept on them leash as they woud to slaves were so strong that each of them were

able to make a multitude of Devas demoralised for a very very long sixty thousand years of

Bhandasura’s unchallenged sovereignty aided by thousands of Akshouhinis of unique strengh

and of Mastery of Crookedness and Maya! Such powerful Rakshasas uprooted Indra, created

a fresh Swarga with modern facilities, controlled Lokapalakas, PanchaBhutas, Tri Murtis, and

finally approached a Woman to lead! The Rakshasa warriors included Kutilaaksha,

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Durmnada kuranda, Karanka, Kaalavaasita, Vajradanta, Vajramukha, Vajraloma, Vikata,

Vikataasana, Karaalaaksha, Karkataka, Dirgha Jihva, Humbaka, Karkasha, Pulkasa,

Pundraketu, Jrumbhakaaksha, Tikshna shringa, Yamantaka, Atimaya, Ulukajitat,

Kujvilaashwya, Attahasa, Mushaka, and Kumbhotkacha.

Bhandasura’s Associates exterminated: Lalitha Devi sounded her ‘Pataka Dhwani’ or the

Sound of The Fluttering Flag as a mark of attack and Bhandasura responded with his

‘dundhibhis’ or war drums which deafened the Three Worlds. As a trail exercise, Kutilaksha

commenced the Operation with ten lakh Akshouhinis and Sampadkari Devi attacked

Durmada and in the first round there were casualities with an edge to Durmada. Sampakari

showed her red eyes and in no time the Stree Shaktis extinguished the well trained

oppposition and even before the re-fill arrived Durmada was killed. Kutilaksha shouted on

Sapatkari and said that there was no great reason to celebrate the initial sacrifice which

normally assessed the depth of the opposition; so saying, Kutilaksha attacked by a horseback

appearing once in the Raksasha camp and suddenly opposite the Devi’s camp; while on one

side, Kutilaksha and Samvasraswati were grappled with each other, Kuranda faced

Samatkari.The latter put up such an encounter that the rapidity of each other’s arrows covered

up Surya and the clash of their Astras provided illumination to periodically dispel darkness!

Finally, Kuranda fell and Bhandasura realised the Shaktis meant business! Karanka and five

Daitya Senapatis were then despatched who created a ‘Rana Maya’called Sarpini which

created poisonous flames and showered serpents but Nakuleshwari Shakti utilised

Garudaastra and also showered Mongooses. As Karanka and five other Senapatis were

destroyed, Bhandasura and Kutilaksha instructed Seven more Senapatis to face the attack

from the side of Devi; these Senapatis were all born to Rakshasi Keekasa (born of Bones)

and were named Baalaka, Soochi Mukha, Phaalamukha, Vikarna, Vikataanana, Karaalaayu

and Karataka.The Sapta Senapatis were asked to proceed with three hundred Akshouhinis of

army to attack Lalita Devi directly. But the invincible Shaktis displayed their penchant for

blood-drinking and apart from the Sapta Senapatis the massive army was destroyed.

Vishanga the brother of Bhandaasura entered the battle and surreptitiously went under

Lalitha Devi’s chariot and managed to hit his arrow on her hand fan. Kameswari and Tithi

Nityaa Shaktis were highly infuriated and Kameswari told in a rather apologetic tone to Devi

that since her chariot was fully secured by Maha Mantra Shaktis, the Rakshasaas were trying

to use their Maya in the night to make an entry from the rear side under the chariot’s wheel

and now the Shaktis viz. Vanivaasini, Jwaalaamaalini would then display their power. Then

the Nitya Shaktis aimed their arrows and killed countless Daityas ; Kameswari killed

Damana, Bhagamala shot straight into the Senanayaka Dirghajihva, Nityaklinna annihilated

Humbeka, Bherunda Shakti thrashed Hulumallaka, Vahni vaasaa Shakti crushed Kaklusa,

Maha Vajreswari Shakti destroyed Kesivahana, Shivaduti Shakti sent Plukasa to Yamapuri,

Twarita cut Pundraketa into pieces; Kulasundari smashed Chandabahu, and so on. The villian

who started the Adharma Yuddha viz. Vishanga tried to escape but Kameswari Devi caught

him by his neck and tore off his Kavacha with her sharp nails and in the process he escaped

narrowly but Kameswari let him off as a retreating timid was not fair to run after and what

was more the night was just entering the early morning hours. There were floods of blood and

unbearable smell of putrid dead bodies all over. Devi Lalita instructed Jwaalamaalini to

encircle the entire area with flames to make the army of Bhandasura and also clean up the

mess of dead bodies of his army. Her chariots were lifted up the Mahendra Mountain while

Dandini Shakti remained on the left of Kiri Chakra Ratha, Shyamala Devi was in the southern

side, in the North was Sampadeswari and in the front Hayasana was present. As

Bhandasura’s sons were asked to attack and display their prowess, Bala Shakti of nine years

of age requested Devi to please let her play with the sons of Bhanda along with a fresh

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battalion of two hundred akshouhinis and Lalita smiled and consented. Bala Shakti uprooted

the progeny of Bhandasura and wiped out the army despatched afresh. At this juncture

Bhandasura was not only agitated but demoralised. Vishukra then set up a Maha Yantra and

made a desperate bid when Ganesha saluted Lalita and took her permission to face the Maha

Jaya Yantra as conceived by Vishukra. Gajasura arrived to operate the Most Potent Yantra.

MahaVighna Nayaka took the forms of Six Vighna Nayakaas viz. Aamoda, Pramoda,

Sumukha, Durmukha, Arighna and Vighna karta and each of these were the Chiefs of crores

of ‘Herambas’; these six forms of Ganesha and the crores of Herambas moved ahead of him

and their mere ‘Hunkaaraas’ wiped out akshouhinis of Daityas, while the power of their

trunks destroyed the remnants. Ganesha himself attacked Gajasura and killed him even as

Vishukra who invented the so called Jaya Yantra was destroyed into smitheerens. An

undaunted Bhandaasura was nodoubt frustrated and humiliated but the show had to go on and

hence sent his brothers Vishukra Vishangas. Vishukra was so notorius that Trilokas were

shivering at one stage and he was the Yuvaraja / successor of Bhandaasura. Both the brothers

planned to attack Devi together instead of dividing themselves in two directions. Lalita Devi

consented that Mantrini Dandini might take the onslaught of the brothers. Mantrini was for

all practical purposes the Maha Raajni Lalita herself! All the associated Shaktis of Mantrini

were in such inspired disposition as their morale was sky-high; some alighted horses, some

were in chariots and others mounted elephants. Shyama Shakti provoked Vishukra; Nakuli

Devi fought with Vishu, Maha Maya Kunti with Peshu, Bhauravi with Madada, Laghu

Shyama with Kushura, Swapnesi with Mangala, and so on. Vishukra released Trishaastra

which made all the Shaktis highly thirsty and the army of Lalita had tough time to cope up

the situatation. Dandini prayed to Sura Samudra and the intoxicated Shaktis were joyfully

killng the Daityas with redoubled excitement. The Trishastra instead of creating thirst of

water thus ended up in the thirst of Madhu and the Devi Sena had a glorious time in killing

the Daityas with redoubled vigour and adventurism! Danda Nayika encountered both the

brothers together and hit Vishanga with a ‘hala’( plough) and Vishukra with ‘Musala’(mace).

Bhandasura exterminated: With the death of his dear brothers, sons and Senapatis and army

of several akshouhinis, Bhandasura was crestfallen and depressed; yet, he proceeded with

Kutilaaksha and thirty five Senanayakas and two hundred and eighty five Akshouhinis of

army; excepting one woman in Shunyaka Nagari, his Head Quarters, the entire population

went fight in the final battle. He alighted his huge chariot drawn by lions; countless of his

army members had little space to travel by Bhumi and had to fly on the sky. Soon on spotting

Devi Lalita, he despatched the Astra of ‘Andhataamishra’ and she retalliated it with

‘Vishwaavasaastra’ / ‘Suryaastra’ and blunted his arrogance. He threw ‘Antakaastra’ and

Devi replied it with the Astra of Maha Mrityunjaya. He used ‘Sarvastra Smriti’ and she

destoyed it with Dharana / Medhaastra. Bhanda utilised Bhayastra to frighten Shaktis but

Amba used ‘Aindraastava’ to relieve fears. The Asura used Maha Rogastra and she sent back

‘Naama Trayaastra’ which released the resounding voices of ‘ Achyuta-Ananda-Govinda’

along with ‘ humkaara’ sounds. Bhanadasura threw at her the ‘Ayushnaasha’ or Life

Destroying Arrow, and Devi replied that Astra with ‘Kala Sankarshini’ or Life Extending

Astra. The desperate Bhandasura then forwarded Maha-Asura-Astra which was the supercombination

of the energies of several notorious Asuras like Madhu-Kaitabha, Mahishaasura,

Dhumralochana, Chanda-Mundeswara, Chikshibhu, Chamara, Rakta beeja, Shumbha-

Nishumbha, Kalakeya, Dhumra and so on. There were ‘Hahaakaaras’from the Devi Sena and

the combined strength of various Asuras was too overwhelming. Devi then laughed

boisterously and materialised Durga who was the Composite Form of all Devaas; Maha Deva

provided to her a mighty ‘Shula’, Vishnu his Sudarshana Chakra, Varuna his conchshell,

Agni his heat and radiance, Vayu a bow and arrows, Indra his Vajraayudha, Kubera his

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chashaka or drinking vessel, Yama his Kala Danda, Maha Danda, and Paasha; Brahma his

Kamandalu or vessel, Iravata his bell, Mritya Devata her Khadga and metal resistor, Samudra

his ‘haara’ or necklace, and Vishwakarma gifted ornaments.

Then Devi Lalita assumed various forms: as Durga she was in full form of unusual

splendour; as Narayani she alighted a Simha Vahana and fought; and she destroyed

Mahashasura as Chandika as described in ‘Durga Saptashati’. Bhandasura released

‘Mookaastra’ and Devi in turn created the Astra of ‘Vakvaadini’. He used Vedaapaharana

Astra and she met it with her right hand thumb! Bhanda’s ‘Arnavaastra’ created huge flows

of gushing water which was arrested by an Adi Kurma of yojana’s height and width as

created by Devi’s right hand’s pointing finger. Bhanda sent an Astra called Hairanyaaksha

which created thousands of ‘Hiranyakshas ‘and Devi created Maha Varaaha from her right

hand middle finger who destroyed them all. An infuriated Bhanda produced crores of

Hiranyakashipus but an unperturbed Devi frowned from where emerged Prahladaas and

Nrisimha Rupas from her right ring finger who were like Pralaya Rudras laying the Hiranya

kashipus on the Deva’s lap and pulled out his intestines and blood. Similarly Devi Lalita

created Vamana Devas from her right hand little finger to control Balendras; Parashu

Ramas to kill Kartaveerarya- arjunas from her left hand thumb; Shri Rama to destroy the

ten headed Ravana and Kumbhakarna and Lakshmana to kill Indrajit and from Devi’s left

pointing finger; Balarama from materialised from Devi’s left middle finger to kill Asuras;

Vaasudeva was created by the left hand ring finger of Lalita Devi and he terminated

countless Rajaasuras and other Rakashasaas like Kamsa, Sishupaala, Dantavaktra,

Poundraka, Shambara, Pralamba, Narakasura, Banaasura and so on and thereby reduced the

weight of Evil on Bhumi and from her left hand little finger created Kali Deva who ended up

Huna-Yavana- Kirataka and others. As all the Evil Forces were uptooted by Durga Devi thus,

Devi Lalitamba liquidated Bhandasura’s Senapatis with Narayanaastra and finally only

Bhandasura was left out. She then released ‘Maha Kameshwaraastra’ which had the

extraordinary radiance and energy of thousand Suryas and ultimately the greatest menace in

Tri Lokaas was demolished; the Sunyaka Nagari was burnt off with the flames of the

Kameswarastra and thus the Dwiteeya Swarga which Bhandaasura created sixty thousand

years ago was turned into heaps of ashes; and so did Bhandasura whom Ganesha

materialised from the ashes of Manmatha as a play! With the termination of Maha Bhanda,

Devas celebrated with resonant sounds of Celestial Drums and showers of flowers from

Swarga and they were re-installed in their original positions. Whosoever reads or hears the

Legend of Lalita Devi’s victory over Bhandaasura would become fearless; they would attain

Siddhis, Bhakti, Shakti, Arogya, Keerti , Aishwarya and Mukti ! At the huge relief that Tri

Lokas came to experience, Brahma-Vishnu-Rudras-Indra and Devas-Adityaas-Vasus-

Maruds- Sadhya Devatas-Siddha-Kimpurusha-Yaksha-Nishaachara-Daityas felt so gladdened

in their hearts and Maha Devi Lalita sat on a Golden Throne looking relaxed and satisfied;

there was a fresh wave of hope, virtue, courage, confidence and happiness began again to all

the Beings with relief and fulfillment. Brahma and others made a spontaneous

Commendation at the Victory of Maha Raajni Lalita Devi.

Victory Commendation and revival of Manmatha: Brahma then introduced Rati Devi the

widow of Manmatha and requested her to terminate her widow-hood and Lalita Devi

readily agreed to do so and asked her to be bathed and dressed up as a ‘Sumangali’ with

chandana-kumkuma, flowers and ornaments. Manmatha got revived. Devi bestowed boons to

him saying that from the hair roots of his body he would materialise crores of Manmathas for

ever and that he would ensure all the married couple to get marital satisfaction for ever;

those who blame him would fail in their marriage unions and males turn out to be impotent

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and females turn out as frigid and barren. The Nava Manmatha was further blessed by Devi

that Maha Deva would renounce Vairagya and would be so fond of Parvati that he did not

leave her thus acquiring the epithet of ‘Arthanaareswara’ Manmatha’s Senaani was Chandra,

and Peetha mardakas were ‘Raaga’ or sweet musical notes, Mandanalaya or provocative

winds and the sweet cooing of Kokila or Koel.

Maha Devi destroys Mahishasura and his clan

The most ferocious and brutal Demon of the times, Mahishasura, harassed and subdued King

Indra and all the Devas including Surya, Agni, Pavan, Yama, Varuna etc. and occupied the

Throne of the Swarga. Mahishasura’s cruel acts created havoc among the helpless Munis and

human beings and there was no end to the persecution that they were subjected to. The

Trimurthis-Brahma, Vishnu and Maheswara- got so angry that they their eyebrows released

massive Fires of Fury which got combined as a huge ‘Agni Parvat’ (Fire Mountain), into which

the individual Energies of all the Devas headed by Indra got merged too. The Form of Maha

Devi so materialised created a luminous face with combined Shaktis in a formidal feminine

form: while Yama’s powers created her hair, Vishnu’s power provided both her arms,

Chandra’s radiance gave sparkling jewels, Indra contributed the belly, Varuna’s powers created

thighs, Prithvi the rear, Brahma contribruted the feet, Surya provided the fingers of the feet;

Vasuganas contributed hand fingers; Kubera’s ‘Tejas’ created the nose, Prajapati’s energy

provided the teeth, Pavaka created all her three eyes, both the ‘Sandhyas’ gave away

‘bhrukutis’ (mid-portion of eye brows) and Vayu supplied the Devi’s ears. Maha Deva then

contributed his Shula from his own, Narayana gave away a Chakra born out of his Chakra,

Varuna gave a Shankha, Hutashana / Agni his Shakti, Vayu the Dhanus with powerful arrows,

Indra gave his Vajra and a bell from Iravata, Yama gave his ‘Kaladanda’, Varuna a ‘Pasha’,

Daksha Prajapati his Akshaya Maala (Rosary), Brahma his Kamanadalu (water vessel), Surya

supplied his rays into Maha Devi’s skin pores; Kaal gave away his ‘Khadga’ (sword); Samudra

Deva contributed pure pearls, shining clothes, valuable chudamani, precious ear-rings, and

bangles; Moon gave away ‘Bhuja Kirtis’ (Shouder-Ornaments), neck laces, and finger rings;

Vishwakarma donated ‘Astras’, ‘Kavacha’ (Body Secure); Himalaya provided the carrier

Simha (Lion); and like wise all the various Devas gifted various items of their valuable

possessions. When suddenly, there was a bewildering roar of a Lion’s resound, the ‘Trilokas’

shuddered and felt that it was the end of the Universe! Mahishasura and his followers got

startled with unprecedented shivers and took time to realise that indeed that was not the end of

the Universe, but the beginning of the historic battle. Maha Devi’s radiance got spread all over

the directions when her thousand arms came into flashes of mercurial actions. The Senapati of

Mahishasura’s army named Chakshusa began a fierce fight and an additional ‘Chaturangani

Sena’ (Four-winged army force comprising soldiers, horses, elephants and chariots) of an

Asura named Chamara joined the stream while another sixty thousand chariots and following

army led by Udagra too joined the Force. A further Force of one crore chariots reinforced the

existing army of Mahishasura, which was led by Maha Hanu. Another Asura called Asiloma

led a five crore ratha sena, and yet another Rakshasa named Bakshal brought in sixty thousand

chariots further reinforcements, thus making a highly formidable force; further forces joined

the fray from other directions. On the other hand, Maha Devi’s ‘niswas’ and ‘ucchvas’

(exhaling and inhaling of breathing) created crores of her army and killed crores of enemy

forces too. The hell-like of Mahishasura army was destroyed like flies in huge flames. In this

melee, Chakshura’s charioteer died, his chariot was destroyed and as he tried to leap over Maha

Devi, her Lion tore his body into pieces; Chamara became offensive as Chakshura died and

sped up his elephant towards Devi along with his ‘Mayavi’ Shakties; Devi’s lion leapt in the air

sky-high and with one pounce squeezed his elephant to death and Chamar’s body was hit with

h h th t th t f hi b d t I th b ttl th t d Ud

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such a smash that there were no traces of his body parts. In the battle that ensued, Udagra was

hit by Devi’s forceful throws of stones and boulders, while Uddhatasura was crushed by

Devi’s mace hits. Next, the demon Bashkal was destroyed by her Bhindipala and Tamra and

Andhak were shot by her arrows. By the blaze of her Three Eyes, Maha Devi burnt off three

demons called Ugraveerya, Ugrastha and Maha Hanu. She cut into pieces the head of

Bidalasura by the might of her sword. Durdar and Durmukh tried to send mantik arrows at her

but the return arrows sent them away to Yamaloka. Devi Kaalarathri used Kaladanda and

Kalasura was put to instant death. She sported her Khadga with a light touch and Ugradarshan

flew away to a far off place never to return. Asiloma who led a five crore army of Charioteers

fell like a sick bird on the battle ground with the fire that emerged from Devi’s angry

eyebrows! The Devi Ganas and the Great Lion who went berserk as Mahishasura’s army made

a depleted and demoralised retreat to save them.

Now, Mahishasura led a fresh reserve of army, assuming his original form of a Mahisha or a

buffalo, made several offensive gestures by way of forcefully pulling up his powerful horns

high, by taking speedy circlings, by throwing up his mighty tail and by thumping his hooves

making sounds like earth-quakes. The Asura jumped forward towards the Lion who created

havoc and killed many of his warriors, whereby Maha Devi became livid with rage but

Mahisha too got enraged and dug deep into the Earth and threw mountains by braying with

frightful reverberation. The Asura’s breathing was so heavy that mountains shivered and sand

storms got into motion with high velocity. Chandi Devi desired to kill Mahishasura in one go,

but Maha Devi restrained Chandi and threw a powerful rope around the buffallo neck; She then

assumed the form of a roaring lion, then as a huge elephant, and like a mammoth ‘Veera

Purusha’. Meanwhile Chandika Devi consumed a huge cup of wine, got drunk with a

resounding laugh with blood red eyes and said like a drunkard; ‘Oh miserable Stupid! Keep on

with your roar as long as my wine is swallowed; your last moments have now started ticking

and you should soon leave this World as your ignominous life would get terminated.’ By so

saying, Chandi jumped up and strangled Mahishasura’s mighty neck and sliced it open; soon

Rishi ganas performed ‘Veda Parayana’, Gandharvas sang sonorous hymns of praise for Devi

Chandi who was but a shadow of Maha Devi, Apsaras danced to their glory and Devas headed

by Indra went into deep raptures in great jubilation with unreserved gratitude to Parama Maha

Devi. In one high voice, all the Devas glorified Maha Devi as follows: ‘We greet with

reverence that Ambika Devi, whose capability is spread all over the moving and non-moving

objects of the universe, whose Supreme Energy enables all the Deva Murthis to be on their

own; whose Origin or Qualities defy description by Brahma, Vishnu or Mahendra, let alone

illustrious Maharshis; and whose unparalelled kindness and consideration is ever-fulfilling and

never failing to humanity. We salute Devi Chandika who would ever neglect nor ignore those

who have unqualified faith and commitment in that Punya Swarupa or the Embodiment of

Propitiousness and also never spare those who persist in evil deeds and never have the psyche

of remorse nor any sense of guilt. Highly pleased by the above commendations of Devatas,

Maha Devi gave an opportunity to them to ask for boons and they said politely that after the

killing of Mahishasura, they had no further requests to make, excepting that She should kindly

respond as and when exigencies might arise in future and She said: ‘Thadhaastu’! (Be it so!)

Shumbha and Nishumbha executed by Maha Devi

The immortal Story of the killing of Shumbha Nishumbha Demon brothers as was told by

Mahatma Markandeya. The most infamous Danava brothers, from the notorious lineage of

the Hiranyakasipu, attacked Indra the King of Devas; diverted the ‘havis’ or the uncooked

offerings to Agni at Yagnas meant for Devas to themselves; performed the tasks of Surya,

Chandra Kubera Varuna Vayu and other Devatas and turned all the Devas from Swarga

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Chandra, Kubera, Varuna, Vayu and other Devatas and turned all the Devas from Swarga,

who became wanderers and as refugees in forests. They remembered the assurance given by

Devi Vishnu Maya, when they celebrated Her victory at the devastation of Mahishasura and

his followers; at that time She said: ‘As and when You remember me when faced with a

hardship, I will demolish your difficulties at once!. `

As Devas extolled Maha Devi, Devi Parvati was bathing in the pure water of Ganga and

realizing that Devas were dislodged from the Swaraloka, appeared before them as Ambika

whose popular name was Kaushiki or Kalika of dark skin but of unprecedented charm and

beauty. Devas realised that Devi Kaushiki decided to reside at the top of Himalayas. Two

Danavas named Chanda and Munda, the followers of their Masters Shumbha and

Nishumbha of the lineage of Hiranyakasipu, happened to vision Kaushiki Devi on the

Himalayas and were completely taken aback at her extraordinary magnificence.They hurried

up to their Masters and conveyed to them of their greatest discovery of Devi Kausiki. They

said that their Masters had no doubt achieved the most precious possessions of the Universe

like the Iravata Elephant, Ucchaiswa Horse, Parijata Tree, Hamsa (Swan) Viman, Maha Padma

Nidhi of Kubera, Kinjilkini called Kamal from Samudra Deva, Kanchanashraavi named

Umbrella from Varuna Deva, the most valuable Ratha or Chariot from the Foremost Prajapati,

Maranaprada Shakti of Lord Yama, the most potent ‘Pasha’ of Varuna Deva, all the richest

‘Ratnas’ or jewels of Samudra Deva and the ‘Uttariya and Vastra’ (clothes) sanctified by

‘Vahni’ (Flames) of Agni Deva; But without possessing the Rarest ‘Stree Rathna’ or the Most

Invaluable Jewel of a Woman was visioned by Chanda and Munda would pale into

insignificance before that prized possession! When Chanda and Munda described so much

about the ‘Stree Ratna’, Shumbha and Nishumbha sent an able emissary called Sugreeva to

Devi Kausiki to convince her about their unique qualities of proven bravery and

capability.Devi replied: What ever had been said was indeed correct, since the two great

brothers were the mightiest warriors in the Trilokas, but she had a ‘Pratigna’ or Vow viz.:

Whosoever could win me over in a battle, crush my pride and equalise my Shakti would be my

Master; now, let either Shumbh or Nishumbh try their luck and take on me in the duel and why

delay further? As the emissary told Devi in great anger that let alone Shumbha or Nishumbha

but even he could take her by hair and present her before his Masters, as Devi replied coolly

that it was not proper to harm an emissary and as such he would better convey what she had

said to his Masters.

Enraged by this arrogance of Devi, Shumbh instructed Dhumralochan to bring her by hook or

crook. The latter ran up to Devi Ambika with a view to humble her, but by her mere ‘Hunkaar’

sound, the Demon got turned into ash; his huge army of soldiers came to action as they shot

arrows, a variety of objects like Shulas and Shaktis and despatched horses, elephants and

chariots. The Carrier of Ambika, named Kesari (Lion) got provoked with anger and with an

earth-shaking roar, jumped out in lakhs of Forms and tore the bodies of soldiers apart into

pieces. Shumbha went into white rage with biting lips as Dhumralochana was turned into ash

and his large army of front ranking soldiers was destroyed; he ordered Chanda and Munda to

march a huge army and drag ‘that woman’ tied up by her long hairs and present her before him.

When Chanda Mundas led an ocean-like ‘Chaturanga Bala’ or the Four Divisioned army

comprising Charioteers, Elephants, Horses and Foot Soldiers adept in offensive warfare with

high skills of military power, they all witnessed a grand and lonely female figure sporting a

mischievous smile on the mountain top.From the smile of Devi’s face, there was a sudden

transformation of her skin to black, her eyes became red, her teeth got protrusive and her

tongue was elongated. This appalling figure of Devi jumped from the mountain top along with

the roaring Lion, creating lakhs of such figures all over, and playing one elephant against

another, one horse against another and one chariot against another, breaking heads, and turning

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, g g , g , g

the battle field into streams of blood and disfigured bodies without heads of many, limbs of

several and carcasses of lakhs of dead animals. As the ocean-like army of committed soldiers

was massacred, both Mundasura and Chandasura rushed towards Ambika Devi, one raining

away strings of ‘Astras’ and another flinging sharp weapons at mighty speed simultaneously,

She threw around illusionary meshes which placed both of them into straight-jackets and with

powerful blows smashed their heads; the ferocious Devi took the broken heads of the Asura

brothers into her hands and laughed so violently that thundered the Earth and Sky, thus

attaining the memorable epithet of Chamundi.

The desperate Shumbha and Nikumbha ordered that the entire reserve army be marched with

Udhayudh leading eighty six core Group of Commanders, Kambu Daitya with eighty four,

Kotiveerya with fifty, Dhumravamsajat with hundred Group Commanders, each of them

being equal to the combined efforts of Devas who ran away once before as they could hardly

defend Indra’s Chair. Noticing the desperate effort of the Danava brothers, Parama Devas

including Brahma, Shiva, Vishnu, Kartikeya and Indra collected their respective Shaktis;

Brahma flew by his Hamsa Vahana (Swan) along with his Brahmani Shakti, Vishnu by Garuda

as also Varaha Shakti, Narasimha Shakti etc. Devi Chandika asked Shiva to warn the Shumbha

and Nishumbha brothers to end up the war even at this stage and make a retreat to Patala and

leaving Swarga. But the highly arrogant brothers heckled at Maheswara and there was no way

but to return to the battle field. Brahma utilised Brahmani Shakti to pour forceful waterfalls

from his Kamanadalu; Maheswari Shakti through Tri-Shulas, Vaishnavi Shakti through

innumerable ‘Chakras’, Kaumari Shakti through Shulas, Indra by Vajra, Varahi Shakti by

Damshras, Naarasimha Shakti by the help of sharp nails etc. The highly notorious core Group

commanders were thus destroyed without trace.

Raktabija, the sister’s son of Shubha and Nishumbha Brothers had the boon of creating as

many Raktabija Danavas as the blood drops of each new body. Devi Ambika desired Chamundi

to lap up the blood even before fresh Raktabijas were born. But there was a mismatch in the

blood drops and the instant creation of further Danavas and hence Devi decided to extend her

tongue so farther that finally blood drops dried up and Raktabija met his termination.Both

Devas and Munis witnessed this strange happening and were mesmerised as to how Devi

Ambika tackled the tricky situation!

When even the invincible Raktabija got killed despite his crafty tricks, Shumbha and

Nishumbha came face to face against Devi. Both the brothers rained arrows on her while she

poured heavy waterfall-like Astras from the clouds and kept the brothers at dismay. Suddenly,

Nishumbh hit the head of Devi’s lion on his head. Devi retaliated like a lightning and used an

‘Astra’ named ‘Kshurapra’, and destroyed his sword; he used a Shakti while Devi despatched a

double Shakti. He threw a ‘Shula’ against her but she shielded it with her ‘Mushtighaath’

(grasp of her grip). He threw at Devi his mace and she responded it with her Trishul. Losing

further patience, Devi Ambika finally felled Nishumbha on the ground with a torrential knock

of her arrows. As Nishumbh fell down, Shumbha expanded his body all over the sky assuming

eight hands with a variety of potent arms and approached her like a flash. That was the time

when Ambika sounded her conchshell as though the ultimate time had arrived to script the end

of Shumbha. In the most ferocious form of Kaali, Devi Ambika jumped up sky high and as she

came down with a thud and as Shumbhasura released his final Astra called ‘Ugradeepti’

emitting flames and heat which was controllled by her ‘Maholka’ Astra. Then Devi said: ‘you

‘Duratma’, you have still not realised my Power. This is all my Creation; I am the Cause, I am

the Doer and I am the Act; you are a part of my scheme; never think high of you; your time of

death is ticking!’

As she was saying this, Shumbhasura reached to her like a flash and tried to jump at her but

she slapped him so hard that he tumbled down She pierced her Shula right into his heart and

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she slapped him so hard that he tumbled down. She pierced her Shula right into his heart and

he fell on to earth with a thud as there was a quake and Rivers and Oceans overflowed and

mountains quivered momentarily. But soon there was a clear sky, good omens appeared, there

were pleasant rains of flowers, Apsaras danced to their glory, Gandharvas sang melliflous

hymns in praise of Devi, Trimurthis exclaimed that truth was vindicated, Devas led by Indra

fell into raptures with joyful tears in their eyes and Maharshis and Yogis predicted the arrival of

a propitious era here again.

Extremely gratified by the eulogies of Devas, Maha Devi assured unremitting support to Devas

as and when there would be a need besides saving the virtuous and punishing the guilty as an

integral part of Her scheme of activities. She stated that in the course of Vivaswata

Manvantara, She would be born again as Vindhyachalavasini and kill Vaipachitta named

Danavas; while She would eat the Rakshasas at that time, She would be known as

‘Raktadantika’ as Her teeth would look like blood-red ‘Dadimi Kusuma’. Some hundred years

hence, Munis would make Group Prayers for her as there would be severe drought and famine

of water and Munis could percieve her by her red eyes alone as ‘Shataakshi’ since She woud be

‘Ayoni janita’ or born on Her own. As there would be no rains for long time, She utilised Her

own Physique and generated food grains and vegetables to sustain humanity to be acclaimed as

‘Shakambhari’ and assuming a frightful form at Himalayas killed a very treacherous Demon

called Durgama. When Muniganas would pacify her with their prayers, She would be popular

as Bhima Devi.When another ‘Mahasura’, called Aruna would torment Trilokas some time

later, She would assume the form of Six-legged ‘Bhramaras’ (Bees) in countless numbers and

annihilate the Asura and his companions.

Epilogue: Vedic Faith is Everlasting despite pulls and pressures!

Even as extension of Dwapara Yuga there had been threats to Arsha Samkstiri / Hindu

Culture, vide Shi Krishna’s efforts to decimate the Yavana King who joined hands with

Jarasandha of ‘Maha Bhagavata’. The strength and glory of the eras of Panadava clan

declined after Parikshit, Janamejaya and Shataanika. In the weak lineage of the Kings, the

King Pradyot performed Mleccha Yagna and Kali along with his wife was stated to have

made an appeal to Bhagavan Narayana not to create hurdles in the spread and might of Kali

Yuga and Narayana assured Kali that soon a man named ‘Aadam’ and woman named

‘Havyavati’ would promote the cause of Mlecchas and speed up the spread of Kali Yuga.

Vishnu himself appeared to have advised a Mleccha King named ‘Nyuh’to build and

launch a huge Ship (Novah’s Ark?) to save Believers of God. There was continuous storm

for forty days and Oceans overflowed and submerged Earth.

In the initial period of Kaliyuga, Bharata Varsha gradually adopted Videsha Samskrti; new

culture, life-style and even language. For instance, earlier languages got corrupted and new

expressions emerged: Vraja Bhasha, Praakruti, Sanskrit or Sanskrit based Prantiya

Bhashaas and various Dravidian languages got adapted to ‘Gurundika’ (English) and other

Mleccha (Alien) Bhashas. In the process, the Vedic Dharma witnessed change and

evolution. As the Rulers changed, so did the cultures but the core remained intact. Buddha/

Ashoka created a new verion of Hinduism; Vikramaditya resisted the onslaught of

Barbarians like Shakas, Mlecchhas, Yavanas, Tursharas, Parasikas (Persians), and

Hunas.Shatavahanas controlled Shakas, Chinese, Bahmikas, Kamarupas, Rome and

Ishaamashih (Jesus Christ) King Bhoja resisted the cult of Prophet Mahammad But

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Ishaamashih (Jesus Christ). King Bhoja resisted the cult of Prophet Mahammad.But

Pathans overpowered Prithviraja and thus the Bharata Varsha witnessed dissipation of

Hindu Dharma, Varnashrama became a virtual non-entity excepting in very feeble form. It

was in such extreme situation, the glorious contribution made by renowned ‘Acharyas’ to

revive and sustain Hindu Dharma; the illustrious such Acharyas included Ramananda,

Nimbaditya, Madhavachray, Jayadeva, Shankaracharya and his great followers like Giri

Sharma, Vana Sharma, Purib Sharma, Dundi Raja and so on; Ramanujacharya, Chaitanya

Maha Prabhu, and so on. The role of Regional Kings like Shivaji and even Kings of alien

Dharmas like Akbar-as Hindu influence in reverse-was evident on the large canvas of

Hinduism. Thus like the ‘Jeeva Nadis’ (ever flowing Rivers of Bharata Varsha) as Ganges,

Vedic Culture will indeed survive, albeit incorporating and absorbing external and internal

influences in the process of evolution, and continue in its Core Form for ever till the

existence of humanity!

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Na mantram no yantram tadaapi cha na jaaey stutimaho/ Na cha-aahvaanam dhyaanam tadaapi cha

na jaaney stutikathaa/ Na jaaney Mudsraasthe tadaapi cha na jaaney vilaapanam/ Param jaaney

Mathaathwaadanusharanam klesha haranam/ (I am not conversant with Mantras, Yantras, Hymns of

Praise, Invocations, Meditation, Sroties of Your Glories, ‘Mudraas’ (Signs) and Implorations; Yet, I

know that if I follow you, I will most certainly overcome my tribulations!) [From Kshamaapana

Stotram by Shri Adi Shankaracharya]

Om Tat Sat

(End)

My humble salutations to the lotus feet of  H H Chandrasekharendra  Saraswathi Mahaswamy ji  and

 compiled , composed  and interpreted  by Brahmasri Sreeman  V D N Rao ji for the collection)