BhavAnI nAma Sahasra Stutih : 831, 832 & 833

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[831] UdakyA : Who shows Her own image in all other women.

Literally UdakyA means a woman in her courses. This refers to all

women of human kingdom. Sexual desire is indistinctively present in

every human being. If the play of this desire is not properly

regulated and redirected to useful channels it may make men

unbridles and wayward. Thus, in the decline of a family, its time

honoured usages perish, with the perishin of sacred rites unpiety

overtakes the entire family. Hence a restraint is necessary.

 

But for those who are brave in the spiritual field this vital energy

is ordained to be redirected permanently for divine purpose. They

observe perfect celibacy for they want to go to that Supreme. Such

people, while living in the world have to devise means through which

they can safely go ahead in their spiritual quest. That means,

looking upon all women in the world as equal to one's mother.

 

This can very well be illustrated by the vow of celibacy that KUmarA

took by the gracious teaching of his mother PArvatI : " To relieve

Devas of the constant threat of Asuras, KumAra was born. He became

the commander-in-chief of the Devas and in a battle killed their

most dreaded TArakAsura. On this, his mother PArvati was pleased and

petted her son, with the result that his life became unbridled and

wayward. His lust increased so much that he commited even rape on

Deva women, who were ultimately force to complain to PArvati. She

immediately called KumAra to her and showed her own image in all

other women. KumAra became so much repentant on his past actions

that he took the vow before PArvati that in future he would look

upon all women in the world as equal to his mother.

 

It is the grace of Divine MOther to show her image in all other

women to an earnesst sAdhaka on the spiritual path. Sri Ramakrishna

was blessed with this vision by Mother KalI.

 

[832]Vrsasyanti : Who, in her, immanent aspect, longs to become

manifest.

 

The supreme Sakti of Para Siva is always eager to procreate the

universe and it is she who sustains it and finally dissolves it

again. She as Mother affords her children [the creation] chance to

improve and progress in their journey towards the supreme oneness

which is all joy, beyond pain and pleasure and ever blissful.

 

Lexical meaning of the word, VrsayantI, is a libidinous woman, a

woman like ShUrpanakhA who approached RAma in PancavatI shamelessly

with marriage proposal. But in this context it is only the

eargerness for universal manifestation. It must be noted that the

supreme Sakti is transcendent as well as immanent. She is untainted

yet She manifests. She is virgin yet She is Mother. This only

appears contradictory but there is no distinction in the acts of the

sovereign power. In her latter aspect she is eager to create, yet

without any taint.

 

 

[833] BahihprasravinItryaham : From whose breasts milk flows in

three qualities.

 

Prakrti is the condensation of the three basic qualities in their

indistinct and uniform order. Like the juice of an egg of a peahen,

in which al lthe future sprouting colours are indistinctively

uniform, Prakrti has in her womb all the varigated creation. At the

beginning of each Kalpa She begins to grow in her distinguishing

display resulting in the manifestation of this universe. This

affords her devotees deliberative contemplation for realizing the

universal oneness while living in the universe and possessing

individual bodies. The Supreme Mother, though herself without

binding qualities of Sattva, Rajas and Tamas, is yet manifest with

these to elevate the Kivas fallen in bondage. She is the fountain of

bliss. Corresponting to the three days of a woman being in menses,

this connotes that Sakti is full of emotion to create.

 

 

 

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