2023-02-16 06:27:22 by ambuda-bot
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INTRODUCTION
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41
When we compare the Lalitasahasranama with the
Chandi-mahatmya we see what a great change s
come over the worship of the Goddess through the in-
fluence of the Tintrih ideas As in the earlier poem,
we have in the Lalità too references to the fight of the
Goddess with a demon But the war in the Lalito.
Fakhyana is on a more refined plane, as Bhanda is a
more refined Asura than the bison-headed Malişa; and,
as their names indicate, Lalita represents the gentle
side, and Chands the fierce side, of the Goddess. Proba-
bly both the fights were meant to be allegories. If so,
Mahis would be the best in man and Bhanda the
ego in man, and the Devi the divine spark in him To
realize the God in himself, man has to conquer first of
all the beast in himself and, at a later stage, the
egoism in himself. The second fight is on a much
higher level and with superior weapons-astris instead
of śastras. In the earlier fight, man resorts to ws
and regulations, and in the later to prayer and contem-
plation. In truth, the battle on both the fronts is a
never-ending one for these Asuras neser die.
Slain in one form, they rise in another and renew the
attack For instance, if all that is said against Vāmi-
chira is still true, should we not imagine that Mahişı-
sura has risen from the dead and, taking the form of
a follower of the Devi, is treacherously attacking the
Goddess from behind?
But, fortunately, it is the better side of the Tantras
that his influenced the Lalitlsahasranama. At the
XVII
41
When we compare the Lalitasahasranama with the
Chandi-mahatmya we see what a great change s
come over the worship of the Goddess through the in-
fluence of the Tintrih ideas As in the earlier poem,
we have in the Lalità too references to the fight of the
Goddess with a demon But the war in the Lalito.
Fakhyana is on a more refined plane, as Bhanda is a
more refined Asura than the bison-headed Malişa; and,
as their names indicate, Lalita represents the gentle
side, and Chands the fierce side, of the Goddess. Proba-
bly both the fights were meant to be allegories. If so,
Mahis would be the best in man and Bhanda the
ego in man, and the Devi the divine spark in him To
realize the God in himself, man has to conquer first of
all the beast in himself and, at a later stage, the
egoism in himself. The second fight is on a much
higher level and with superior weapons-astris instead
of śastras. In the earlier fight, man resorts to ws
and regulations, and in the later to prayer and contem-
plation. In truth, the battle on both the fronts is a
never-ending one for these Asuras neser die.
Slain in one form, they rise in another and renew the
attack For instance, if all that is said against Vāmi-
chira is still true, should we not imagine that Mahişı-
sura has risen from the dead and, taking the form of
a follower of the Devi, is treacherously attacking the
Goddess from behind?
But, fortunately, it is the better side of the Tantras
that his influenced the Lalitlsahasranama. At the