BhavAnI nAma Sahasra Stutih : Namas 644, 645 , 646 & 647

[Guest guest]

[644] BhImA : The terrific goddess

 

BhImA is an epithet of DurgA, the spouse of the formidable Siva, also

called BhImah, the Supreme Being. She protects virtue and punishes

vice. ParA Sakti, through her emanation, vibhutis, vanquishes the

Asuras and supports the Devas. She removes all the obstacles in the

path of a SAdhaka and bestows the grace of self-knowledge to him. "In

the battle of life, the Sadhaka has, therefore, to allay himself with

the divine forces of Truth and Light and face a relentless battle with

the antidivine forces", Goddess BhImA is the refuge.

 

 

[645] TripurabhairavI : The goddess of the three worlds of creation,

sustenance and dissolution.

The Supreme Mother permeates the universe in trichotomy. Therefore

She is called MAhesvari, the Supreme Deity. In essence TripurabhairavI

is DurgA, the capable supreme power that pervades the manifestation

that is evident in the trichotomy of name, form and action through the

fifty alphabets called MAtrikAcakra. Her form for contemplation, as

described in an introductory verse of this book, is: "Appearing with

the aura of the morning Sun. [ii] four arms bearing a trap, a

mace, a bow and arrows in each hand respectively and [iii] the three

eyed goddess SivA. She is TripurabhairavI or Tripurasundari.

Tripurabhairavi is one of the ten MahAvidyAs.

[646] MahArundA : The great headless body retaining life.

This name suggests to be as one of the MahAvidyAs, named chhinnamastA

in the Tantras. She is the nacked deity holding her own severed head

in hand and drinking her own blood. This represents the power of the

continued state of self-sustenance of the created world, in which self-

destruction and self-renewal continue in a cyclic order.

In vedic parlance also this representation has the same meanig but

esotoerically explained while describing the divine universal bull

with irregular parts of the body. Its two head stand for Brahmaudana

and Pravargya. The former refers to the ever aware source and the

latter to the form of creation. For example: heat is ever attached to

the sun. But the effect left behind continues to sustain life on earth

during its absence ie night. Similarly the power of Brahman sustains

the universe even without realizing that. The world without the

knowledge of self is like a body without its head. Life goes on even

without having a knowledge of its source.

[647] RaudrI : The wrathful

The goddess DurgA became full of wrath when the gods were overpowered

by the demons Sumbha and Nisumbha. Taking the terrific form of KAli

she killed them and restored freedom to Devas.

The goddess assumes the form of Raudri when it is desired to destroy

the world. She makes creatures weak by taking away from them the world

of experience to which they could cling for a safe course. In Her

compassion again she makes them illuminated and confirms their faith

that the existant truth is Parama Siva alone.

Further Commentaries see link :

http://shaktisadhana.50megs.com/Newhomepage/sadhana/Commentaries.html

[Guest guest]

Namaste,

 

How is Durga the spouse of Siva? I have heard this before, but I don't

understand where it is from.

 

pr

 

, "NMadasamy" <nmadasamy wrote:

>

> [644] BhImA : The terrific goddess

>

> BhImA is an epithet of DurgA, the spouse of the formidable Siva, also

> called BhImah, the Supreme Being. She protects virtue and punishes

> vice. ParA Sakti, through her emanation, vibhutis, vanquishes the

> Asuras and supports the Devas. She removes all the obstacles in the

> path of a SAdhaka and bestows the grace of self-knowledge to him. "In

> the battle of life, the Sadhaka has, therefore, to allay himself with

> the divine forces of Truth and Light and face a relentless battle with

> the antidivine forces", Goddess BhImA is the refuge.

>

>

> [645] TripurabhairavI : The goddess of the three worlds of creation,

> sustenance and dissolution.

> The Supreme Mother permeates the universe in trichotomy. Therefore

> She is called MAhesvari, the Supreme Deity. In essence TripurabhairavI

> is DurgA, the capable supreme power that pervades the manifestation

> that is evident in the trichotomy of name, form and action through the

> fifty alphabets called MAtrikAcakra. Her form for contemplation, as

> described in an introductory verse of this book, is: "Appearing with

> the aura of the morning Sun. [ii] four arms bearing a trap, a

> mace, a bow and arrows in each hand respectively and [iii] the three

> eyed goddess SivA. She is TripurabhairavI or Tripurasundari.

> Tripurabhairavi is one of the ten MahAvidyAs.

>

>

> [646] MahArundA : The great headless body retaining life.

> This name suggests to be as one of the MahAvidyAs, named chhinnamastA

> in the Tantras. She is the nacked deity holding her own severed head

> in hand and drinking her own blood. This represents the power of the

> continued state of self-sustenance of the created world, in which self-

> destruction and self-renewal continue in a cyclic order.

> In vedic parlance also this representation has the same meanig but

> esotoerically explained while describing the divine universal bull

> with irregular parts of the body. Its two head stand for Brahmaudana

> and Pravargya. The former refers to the ever aware source and the

> latter to the form of creation. For example: heat is ever attached to

> the sun. But the effect left behind continues to sustain life on earth

> during its absence ie night. Similarly the power of Brahman sustains

> the universe even without realizing that. The world without the

> knowledge of self is like a body without its head. Life goes on even

> without having a knowledge of its source.

>

>

> [647] RaudrI : The wrathful

> The goddess DurgA became full of wrath when the gods were overpowered

> by the demons Sumbha and Nisumbha. Taking the terrific form of KAli

> she killed them and restored freedom to Devas.

>

> The goddess assumes the form of Raudri when it is desired to destroy

> the world. She makes creatures weak by taking away from them the world

> of experience to which they could cling for a safe course. In Her

> compassion again she makes them illuminated and confirms their faith

> that the existant truth is Parama Siva alone.

>

>

>

> Further Commentaries see link :

> http://shaktisadhana.50megs.com/Newhomepage/sadhana/Commentaries.html

>

[Guest guest]

---

 

 

Durga is never personified as spouse of any deity including Siva.

 

Kausiki who manifested out of Parvati is often identified with

Durga in Narayanisthuthi of Devimahatmya. It is Kali who is very

often identified as spouse of Siva.

Harishankar

In , "prainbow61" <paulie-rainbow

wrote:

>

> Namaste,

>

> How is Durga the spouse of Siva? I have heard this before, but I

don't

> understand where it is from.

>

> pr

>

> , "NMadasamy" <nmadasamy@>

wrote:

> >

> >

[Guest guest]

I think it depends on where you're coming from. Jankinath

Kaul "Kamal" thinks otherwise. If you look at most of the commentary

they also refer the Devi as the spouse of the male god. The Devi

always must be the wife and nothing else. This is what most often

drives me nuts.

 

 

 

 

, "bsharishankar"

<bsharishankar wrote:

>

> ---

>

>

> Durga is never personified as spouse of any deity including Siva.

>

> Kausiki who manifested out of Parvati is often identified with

> Durga in Narayanisthuthi of Devimahatmya. It is Kali who is very

> often identified as spouse of Siva.

>

Harishankar

 

 

> In , "prainbow61" <paulie-rainbow@>

> wrote:

> >

> > Namaste,

> >

> > How is Durga the spouse of Siva? I have heard this before, but I

> don't

> > understand where it is from.

> >

> > pr

> >

> > , "NMadasamy" <nmadasamy@>

> wrote:

> > >

> > >

>