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