Story of Lalita versus Bhandasura

[Guest guest]

I like to remark that I - following the example of my revered

Adiguru Matsyendranatha who recovered the lost knowledge from the

belly of the fish of his own mind, killed another fish myself and

slit open its belly staring at the random arrangements of its

entrails and now after discerning the Shape of the Heaps of Letters

that formend inside this fish belly i now wrote down what this

story of the battle of Lalita against Bhandasura means to me. All

the following ideas are entirely based on my own impressions and

interpretationsand maybe all this is only relevant for me, though i

hope it is useful to others also. I wrote this without any help from

any of my parents, grandparents, and great grandparents, gurus or

other elders. Since my knowledge is limited i hope this huge bulk

of words doesn´t contain ideas that hurt anybodys religious

feelings. For those who cannot relate to my ideas: Please forgive my

intrusion.

 

The whole story begins with the wish of the Gods to vanquish the

terrible Taraka (whose wish is to live eternally and he does not

want to be subject to change and that is the reason why he cannot

escape the cycle of death and rebirth and instead begins to threaten

the life of others) but this death of Taraka could only be

accomplished by a Son of Shiva who is only 7 days old (the immortal

divine Child - Kumara ) none else would be able to destroy Taraka due

to a boon of Brahma bestowed on him.For fully understanding my

posting one should consult the whole story of Taraka I do not repeat

it here because i am already way exceeding the usuallength ofmy

postings (apologise for this)

 

If the the Gods live within ourselves what can this Story mean to

us?

Like my Gurus Guru (Sri Mahendranatha) used to say : We are not to

become good People but God People, and he further said: We have the

Power to turn Gods to ashes and Ashes to Gods. Which sounds rather

silly doesn´t it?

 

But this story is about turning stone to Gold or other metals to

gold or ashes to gods Aone method and leading to one aim and one

result only - Moksha - applied to different circumstances and

different people on different levels of achievment, it can be

applied physical by Hatha Yoga or in Yoga Meditation, Puja or any

other Sadhana aimed to achieve Moksha or it can serve as a

philosphical interpretation of the Meaning of our Life and it can

point a way to enhance the beauty and quality of our life and

experiences now not in the future.

 

Like i wrote befor themethods of Bhutashuddi is related to this same

mystery of alchemy and as our dear Nora reminded us relates to the

Story of Bhandasura also.

 

What is the the Method of this alchemical (Rasayana) Process what

should we understand and which procedure should we follow to

accomplish the aim- freedom from Rebirth- what is this this is what

is hinted at in the Lalita Upakhyana.

 

Its main Theme is about how we manage use and above all transform

3 types of energy: Gross sexual energy (Kama) clinging to (eternal)

life (Taraka) and Ego Attachment and Aversion (Bhandasura) into true

immortality and turn ignaorance into knowlege.

 

The transformend Impurities later turn into Powers they are

symbolised by the Bow of Sugarcane the five Arrows of the senses the

Noose and the elephant Goad of her Majesty Mother of the world.

 

I like to note in passing that in Sri Vidya generally andtherefore

also concerning the meaning of this battle, is a path that is

aimend at achieving Moksha not temporal benefits only. All wish for

results should therefore be abandoned because the method can contain

or anticipates the result or is in itself able to be the result,

without any further action, provide one relaxes and offers all

result of Japa puja etc to the devi (inside oneself), achieving

spontaneous release (state of Sahaja) the Problem that makes us

overlook Realistaion is our ignorance of the fact that there is

nothing to achive and no way to achieve it, everything

already is perfect only our perception of our state is tainted and

full of Illusions and impurities that need to be dissolved and

cleanend. In Alchemy lead or mercury or stone is not changed to gold

the lead or mercury or stone only fades away leaving only the gold to

remain.

 

This son of Shiva and Shakti Kumara who alone , no other, is able

to destroy our clinging to eternal life (Taraka), one of our basic

Illusions that hinder us on our way, has to be generated and born

and raised within our own womb not outside.

 

The story of the Lalita Battle is a story of succeding purifications

by fire and water (and other elements) this is its alchemical

commentary. Kama is the generative erotic Life force (Prana) directed

outwards in the form of sexual fluid. Bhandasura is created out of

the Ashes of this force after it has undergone its first

Purification, the burning by the third eye of Shiva and his

turning this substance into ashes the primal instinctual

craving which would result only in the birth of a material child

unable to destroy Taraka and therfore further rebirth would

naturally follow.

 

Kama must be transformend to become useful as a means to end the

cycle of rebirth, it has now be turnend to ashes and a new being was

formend but by the Leader of the Ganas, the ganas in this case is

the Horde or Troupe of Mind activity (the mind leader the Ahamkara

the ego not meaning Ganapati the child of Parvati as in some

versions) The ash has to be further purified because of its

origin, it is still stained with an impure perception of the world

and the false sense of identification though it is already purified

by being bereft of a bodily form.

 

Bhandasuras story is the second stage of Purification of Kama, He

is our Ego the false Picture we have created of ourselves, He

created out of himself 2 Brothers Attachment and Pride of his own

Achievements which always accompany and are the basic Symptoms of the

false ego.

 

Bhandasura in the Body is the restricted flow of Life energy in the

Sushumnna his Brothers are the impurities and restrictions of the

Main Nadis in the Life Force Body (Ida and Pingala). Lalita

Tripurasundari entering the etheric Body of the devotee with her

Chariots is the pure Prana Shakti clearing the impurities and

obstructions of the Chakras and Nadis with her vidyas and shaktis.

 

The dissolution of the devis and devas in chidagnikunda have some

relevance in regards to the energy body also, being associated with

the Sadhanas concernend with the Dissolution- Laya - of the Elements

and Chakras etc.

 

Why did Bhandasura dry out and restrict the life force of the

universe and all the deities after he has established a beautiful

Kingdom, instructed by his Guru Shukracharya and has had diverse

Acomplishments including the grace of Shiva and his promise to rule

his Kingdom for a full cycle of

60,000 years? He still wasn´t satisfied-60,000 years was not

enough, he wanted eternal material reign, which is not possible,

even for a pious and educated Asura. The Ego is by nature insatiable.

 

It was his aversion to change, his clinging to concepts, or fear of

death and his attachment to his own life-seperate from the rest of

the universe and the Pride his own accomplishments which caused his

desire for prolonging his reign beyond the appointed measure. These

emotions cause the blocking of the Pranas.

 

By being attached to the past and the objects of the senses one

looses true immortality which is gained by dissolving blocks and

then showing no resistance to change: freedom from rebirth cannot

by obtained if the energy flow is blocked by attachments and

aversion.

 

Kama also was afraid of loosing his life, he was even warned by rati

of his impeding doom should he disturb Shiva. She was also

anticipating the wrath of Shiva but he overcame his fear and

transmuted it to bravery because his help was needed to save the

universe from being destroyed by the Power of Taraka and he agreed to

disturb Shivas Meditation.

 

Bhandasura was formend from the Ashes of Manmatha burned by the third

eye of Shiva. But he did not accept and did not surrender to his

transformation like Manmatha surrendered,instead Bhandasura resisted

change (this is the nature of ego attachment) that is further

purification, otherwise the transformative Process would have been

accomplished smoothly and the Arrows and weapons would be realised as

Showers of Nectar and the Garland of Rays of Light of the Vidya

Mantra Powers and Shaktis of the Devi bringing immediate relief from

suffering and smoothing of the life energy flow in the Nadis which

they in truth are. They (the weapons) appear only destructive if you

are attached to the blocks and granthis not to the flow of Life.

 

Manmatha´s wish was to incite the downward and outward flow of Shivas

generative Force directing them towards an outer erotic form

(Parvati) to cause the birth of the son of Shiva who was the only one

to be able to fight Taraka, but Shiva was in Meditation, he was in

the ascetic mood, in the state of urdhvaretas, with all his

generative force and senses directed upwards and inwards to the

brain, in a State of Samadhi and he didn´t want to be aroused by

Manmatha and forced to direct his power downward toward creation.

 

Subtle Fire is usually located in the upper body part and water

(generative fluid) in the lower part, he was in the process of

reversed flow now, thats why instead of discharging his seed through

the lower opening, as a normal being would have done incited by the

God of Love, he instead reacted by discharging the energy from the

upper opening, it emerged as fire from his third eye and he burnend

the body of Manmatha (the body=desire directed towards material

objects, the realm of form-the bodiless Manmatha is still active)

 

Shiva did not accept Parvati in her gross form and was not incited to

make love to her by the gross Kama, she had to reappear in the

transformend body of Lalita Tripurasundari with the Attributes of

Kama (Arrow and Bow) as Kameswari, and she made make him appear also

as as a union of Shiva and Kama (Kameswara)

This is the most subtle inner Transformation stage.

 

Though Shivas lonely meditation and sense reversal and alchemy of

Life force leads to Yoga Samadhi, it is a Samadhi achieved in

Solitude by directing the senses inward and the pranas upward.

He , being disturbed in this act , emits fire and now his refusal

manifested by the absence of Kama from the realm of form disturbs the

cosmic order and threatens the devas. Shiva had to leave the Solitude

to perfect his meditation.

 

The Gods inside our own body gather now around the chidagnikunda in

our own body and offered themselves. Why? These other Devas inside

our Body the Devas of the 5 Elements and Senses, the 5 Inner

Organs, al the Dhatus, Nadis, Joints, Bones, Skull, Blood, Prana,

Marrow etc. are still stained by the action of the Asura created by

the Mind by our incomplete Being formend of the Ash of our own

desires, the (inner) Gods being free of the 5 Kleshas, (Ego Ignorance

Attachment Clinging to life Fear of Death) that is our Obscurations

and the inner Gods being aware of their eternal nature they do offer

themselves into the Fire and enter Samadhi of complete Obliteration

to reappear in a state purified from the last traces of Ignorance.

 

Lalita Tripurasundari then appears to restore all the (inner) devas

and Kama (the generative force) to the cosmos (your own Body) in a

perfected pure form.

 

(This is the unification of mind intent, Compassion and bodily

impressions i.e. sexual excitment this Devi is a unification of

Jnana Shakti, Ichha Shakti, and Kriya shakti in Natha symbolic

language) all the forces are now able to be utilisied for spiritual

purposes, even if they appeared unclean or impure to the dual

perception before the transformation.

 

There are several allusions in other stories that Shiva is

sometimes overheating by his accumulated life energy, when in an

ascetic mood. But always Shiva has to emerge from this state, in this

story he reappears in the sensual form of Kameswara in union with

Kameswari.

 

(He has now accepted the generative flow in this purified form and

one can say merged his self into Kama, he turnend from the Ascetic

to the unification of Ascetic and Lover the final stage of his

meditaion that was started in solitude)

 

Now to solve the whole problem an entirely new universe (your

surrounding) is recreated, this creation is based on the essence of

the restored Kama with whom she (and Shiva) and the new universe is

more intimately connected than before the alchemical process of

transformation mainly caused by the action of fire and nectar took

place.

 

Through the course of our mundane Life, mind, emotional intent and

generative bodily energy have become disrupted and are distorted,

Prana is blocked,and the body is tight. Bhandasura and his armies

dry the life force and constrict the self and the essence of life

force in the body.

The healthy organism of the child is invaded by the aging process. To

return to a primal state of unity before birth a transformation

purification and unification of the three parts of the self 1. mind,

2. emotional intent and 3. generative force (Jnana, Iccha and Kriya

Shakti) in your own field of awareness can be the way to cause

the fourth state to appear, which can only be realised by assembling

the other three in a harmonious whole,which must be based on the

proper use of the origin of the universe life force, the force of

Kama.

This is the Gate (called the tenth Gate not one of the nine openings

of the body) to transmute and be reborn into space as an immortal

self born god and godess free from resistance to the life energy.

 

The way shown in lalitaupakhyana, though with a rather martial

symbolism, is in fact the restoration of a harmonious gentle way

showing how the samadhi of natural simplicity resulting in male and

female union, can restore inner and outer peace again, the reaction

to the threat of a dying inner universe because of the lack of life

energy, using the upward fire of ascetism created in solitude

but combining it with the unity of mind intent, compassion and love

and sexual bliss.

 

Bhandasura causes the disruption and drying out of the flow of Rasa

or life force in the Body. The Devi restores the original flow of

Rasa (i.e.Prana) in the Body and she returns it to innocence and

makes it flow smooth again. In this Yoga fire is used gently not to

burn and destroy, but it is made to descend and mate with water to

produce a steam which can rain down as the Nectar of eternal life.

 

This shows that she in union with Kameswara, is the primal source

of the life energy of the universe, the combined force of fire and

water, the complete "I am " before the restricted false sense of

identity (Ego) was born and drawn into attachment to the dualism of

the outward flow of the senses.

 

Though she resides in the hearts of all creatures they do not

recognize her as their own self.

 

If you have read this up o the end i thank you now for your patience

you for your patience:) I hope i have not exceeded the limits.

 

Mahahradanata

[Guest guest]

Hi Mahahradanatha,

 

Terrific post except for this one bit:

 

you wrote:

> In Alchemy lead or mercury or stone is not changed

> to gold the lead or mercury or stone only fades away

> leaving only the gold to remain.

 

Please show me one book on physical alchemy by a *practical* alchemist

in which this is claimed. Not a book on speculative alchemy, mind you.

Derivative speculative/mystical texts written by students who merely

meditate on what they *believe* to be a metaphor contain errors which

are obvious to any metallurgist.

 

In fact...

The metals do not fade away.

They *are* purified and they *do* remain.

Acceptance of these facts is extremely important in understanding the

process of gnosis.

 

As I am a metalworker who also reads alchemical texts, let's see if I

can explain without confusing you, me and everyone else who reads

this. :-)

 

Annealing of each metal yields an oxide which the alchemists mistook

for the purified form of the metal. But, to get the purified form of

the metal to rise to the top so that it can then be married (bonded)

to another metal by heat and extreme pressure, one must not subject

the metal to so much flame that it fire-oxidizes. It should merely

turn gray, not orange-red under the flame.

 

But, this transmutation/purification of metals by bringing up their

essence is not alchemy.

 

And Gold is not the quintessence of any other metal nor is it claimed

to be so by any alchemical text that I have read.

 

"Cacophrastus" Paracelsus' Liquor Alchahest--the so-called Universal

solvent is an essential ingredient for building the Elixir

Vitae/alcohol and essential to the perfecting of the Philosopher's

Stone upon already-transmuted/purified metals.

 

In alchemy, the Philosopher's Stone must act upon the base metal to

take it to its essence--below the level of such things as lead and

gold: down to the Prima Materia. Then, the Philosopher's Stone must

bring it back up to transform it into something it never was before:

gold.

 

Most alchemical texts were written by conceited liars and con-men in

terms which fluffed up information like the BabelFish. Often, the

real alchemists were afraid some competitor or charlatan might steal

their secrets or find out they were attempting to duplicate complex

operations with experiments using other means.

 

Sometimes, alchemists referred to the Philosopher's Stone as "gold"

but it is not gold. That is merely a sobriquet.

 

The Prima Materia is that which is always despised, always present,

always seen and never recognized. It is not by driving the lead away

from the gold that the alchemists produced gold. It is by finding in

the lead the Prima Materia of the alchemist thereby transmuting the

base into the precious. One does not transmute by despising. One

transmutes by seeing eternity deep in the lowly and rising it up as a

fulfullment encompassing all--like the lotus growing from the muck.

No muck, no lotus. ;-)

 

My spouse who has his MS in Physics tells me that the Prima Materia

can be a metaphor for or possibly the idea that inspired the concept

of radio-isotopes/radio nucleitides.

 

Love,

Felicia

[Guest guest]

, "Felicia" <hygeiea44@l...>

wrote:

>

>

> Hi Mahahradanatha,

>

> Terrific post except for this one bit:

>

> you wrote:

> > In Alchemy lead or mercury or stone is not changed

> > to gold the lead or mercury or stone only fades away

> > leaving only the gold to remain.

>

> Please show me one book on physical alchemy by a *practical*

alchemist

> in which this is claimed. Not a book on speculative alchemy, mind

you.

> Derivative speculative/mystical texts written by students who

merely

> meditate on what they *believe* to be a metaphor contain errors

which

> are obvious to any metallurgist.

 

 

Hi Felicia

I am glad you enjoyed my Post and will try to clarify your doubts.

 

 

A) I was not talking about physical metals,

B) and not talking about western Alchemy,

 

Western Alchemy, whether laboratory or mystical, though it is not

alltogether outside the scope of my studies, is not an appropiate

topic for discussion on this list since this is a List especially

concerned with Hindu Shakta Worship.

 

1.) In the Indian Alchemy (called Rasayana) and also in Chinese Yoga

Alchemy,(called Neidan) which both once originated from a group of

Immortal Teachers, the alchemy takes places (primarly) inside the

body, not in the laboratory (alone).

 

2. Most (western) scholars are of the Opinion that "mystic"alchemy is

derivative of laboratory alchemy, ie. laboratory alchemy was

formulated first (earlier in history) and only later internalised.

 

In fact there never existed such a thing as alchemy that was solely

laboratory neither in india nor in China.

 

Physical alchemy is the Application of Inner Alchemy using physical

objects, the Yoga Process was the mould physical alchemy the cake.

 

The Navnaths used many symbolic patterns to express their basic ideas

one symbol set was those of alchemy.

 

You wrote:

>Not a book on speculative alchemy, mind you.

>Derivative speculative/mystical texts written by students who merely

>meditate on what they *believe* to be a metaphor contain errors which

>are obvious to any metallurgist.

 

you must allow me to use my own Sources if you want my answer, it

makes no sense to ask a question and restrict the use of sources to

documents that demand your prior approval.

 

Every Indian or chinese Alchemist following traditional methods

preparing a compound medicine or elixier or any other laboratory work

will use Astrological timings, Yantras and Mantras Meditations and

Pujas and will follow a ritualistic pattern of arranging the furnaces

and pots according to the Patterns prescribed. There is no such thing

as laboratory Alchemy only it always involves inner work and is- most

importantly- not sucessful without it. Errors in the inner work can

reflect in a useless medicine even if all physical ingredients have

been correctly compounded.

 

Even in western alchemy there are many stories that narrate that,

induced by the mere silent physical presence of an accomplished

alchemical master experiments have been carried out succesfully, by

less advanced alchemists, which before without his presence always

failed.

 

Outer Alchemy is only symbolic of the inner process , pots and

furnaces are only the material applications of an Inner science,

laboratory Alchemy is not necessary to achieve the aims of Rasayana

the important part of alchemy is achieved using your own body, in

fact in Asian Alchemy the laboratory outside is only symbolic of the

much more complicated laboratory inside.

 

That it is the other way around and inner alchemy is

specualtive/derivative or a metaphor believed in/ having its origin

in pre scientific superstitous laboratory chemistry is an (arrogant)

assumption of western scholars only.

 

The Viewpoint of the Alchemists themselves is that inner alchemy is

way superior to laboratory work,and is to be prefered, actually all

experiments to achieve moksha by application of outer pills have been

abandoned long ago because the side effects could be severe and only

few achieved their aim, whereas inner alchemy was far more sucessful.

 

In the presence of the elixier iron fades and gold appears .. in the

context of yoga alchemy it is an allegory to hint that the physical

body does not change into an Immortal body by application of pills or

insertion of real mercury compounds in the body-or hatha yoga to

reach physical eternal life but that the material body step by step

through sadhana dematerializes. There are many accounts of siddhas

not only Natha Siddhas, even today whose body after death disappears.

 

This is accompanied by the appeareance of colored lights, the

process may take two weeks where the body is steadly shrinking some

leave dwarf like bodys behind if they have only partly accomplished

this Rasayana Siddhi, only the Nails and hair is always left behind-

these body parts cannot be subjected to the alchemical process.

 

Iron is the Jiva with his malas or kleshas Gold is Sahaja Samadhi:

Spontaneous Appearance of the nature already inherent in yourself

without effort. You do not add something to yourself, or to the iron,

but by fading or purifying the malas or kleshas and conditionings the

true self can appear: the apprpriate Vehicle for the "I am" is the

Siddha Deha or Vajra Kaya the indestructible Light Body. To become

like this is the highest Aim of the Rasayana of the Natha akhanda

Guru Mandal.

The Aim in Indian Alchemy and Shaiva or Shakta Religion and chinese

Alchemy, as i understand it is to realise what you are, not to

become someone altogether different.

 

This idea is more prominent in the western religions, there you

have to repent and be saved because you are a Sinner and a bad person

this is originally was an alien concept to most of Asian

philosophies and religions sadly these teachings infect Asia and

spread naround the globe through the contact of western "values"

which is sadly reflected also by some western especially american

Scholars and their false assumptions about Asian Religions, this

empahsis on sin and evil is inherently christian in attitude.

 

Maybe later some more talk tired now.

 

Mahahradanatha