Lalitha Upakhyana is the end part of Brahmanda Purana.

The esoteric meaning of LU

makes it super appropriate that this is the last 44 chapters of the last of the 18 puranas.
The story in brief tells
● How Bhandasura was born
● How Lalitha Devi manifested from the (chit-agni) homa kundam
● How Devi and her army killed Bhandasura - bhandasura vadam is part of lalitha
sahasranamam
● Description of chintamani Gruha
● Description of Mantra-raja
● Greatness of kanchi explained
● Sri chakra and srividya upasana explained including deeksha
The esoteric meaning is not widely discussed
The sahasra-nama and trishati is missing in all currently available copies of LU

Similarities between Devi Mahatmayam and Lalitha Upakhyanam:

Chandika devi’s story in Markandeya Purana and LU and Brahmanda Purana are
primarily both a story of good against evil happening within the Sadhaka. In LU its
mostly positive satvic shakthi versus negative satvic shkathi.

In saptashati - chapter 4 and chapter 11 are central stutis where deva’s praise Chandika
In LU - stavaraja (8 chap) and Bramhaadi kruta lalitha stuti (27 chapter). Stava Raja
here is different from Lalitha Stava Ratna which explains srichakra meru - the abode of
lalitha Devi is almost 200 verses.

Agastya performa tapas (to help the masses, the common man at large) and gets the
darshan of Varadaraja Perumal (Vishnu) in Kanchi. Agastya asked Vishnu “Oh Lord!
What is the path of salvation to these ignorant people”?

Vishnu says " the same question was asked in the past by Shiva, Brahma,Sage
Durvasa and now by you. All of you qualify to be preceptors of the world and this
knowledge shall propagate in the world through you. I am myself the lord of creation,
sustenance and dissolution. I transcend the three gunas and they reside in me. I have
two forms - Pradhana and Purusha. My form called Pradhana comprises of all attributes
of the entire creation while the other form called Purusha is attribute less. By knowing
either one of them, man attains salvation. It is either achieved by severe penance,
austerities and detachment from karma and by observing yama and niyama which is the
hard path. Even then we as Bramha, Vishnu and shiva have our swim lanes and
responsibilities and we provide bhaktas what they ask for when they complete these
austerities to realize us. But if you have to influence minds that ability largely rests with
Para shakti, Lalitha Tirupura Sundari Para Bhattarika Lalithambika. This other way is

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by worshiping Para Shakti in the ordained way or even otherwise. Even sinners have
achieved salvation by merely meditating on her. Shiva became Ardhanarisvara and lord
of all yogic powers by worshiping her only and so also the other devas. If you want
enjoyment and salvation at the same time,she is the only way. Obtaining her mantra in
the proper way together with ancillary rituals of upasana, one should fix his mind and
vital forces on her and strive to achieve identity with her. Such a person would attain
liberation.
At this stage, Vishnu tells Agastya to pray to Lord Hayagriva and ask him about
Devi. So Agastya’s key question is as follows “ what made Eshwara, the lord of
everything, who has control over pancha boothas and over all senses, kill
manmatha and marry devi and get sons ? Hayagriva tells the story of LU.
Upakhyana means history - Lalithambika’s history.
****************
Hayagriva tells the story of Purandara, then Mahendra, Durvasa’s curse, Gajendra
moksham.. Brahaspathi, deva guru explains Papas (sins) remedy etc. so Mahendra
knows how to get rid of Durvasa’s curse. Mahendra goes to Brahma and together they
go to the ocean of milk to see Lord Narayana……….

Hayagriva continues the story on a different track by telling the story of Parvathi
(himavan’s daughter). She is doing penance to attain shiva sayujyam.

Meanwhile Traka Asura is troubling Devas (after getting a boon that only Shiva’s son
can kill him knowing that shiva is dejected after Sati’s demise and is not likely to marry
again). Brahma asks Kamadeva to intercede and shiva burns kamadeva. (At the end of
LU, at the behest of Devi.. kamadeva is reborn, parvathi and shiva marry, a son
(karthikeya) is born and Taraka is killed).

When Kama is burnt to ashes by Shiva, Chitrakarma, a shiva-gana, takes the ashes
and gives it a form of a man, and when shiva glances at it and the form gets a life.
Chitrakarma tells him to pray to shiva (thru shata-rudriya japan). Shiva is pleased and
gives the boon that is asked for - when you fight with enemy, half of their powers will
come to you …….rule for 60,000 years.

Brahma is worried. The form rejoices and dances.. Brahma calls him Bhand, Bhand -
shame shame and his name comes to be bhandaasura.
Bhandasura creates a kingdom and rules. Sukraacharya becomes their guru. Regular
Yaga, vedam, pooka are conducted in every house and sukraacharya helps
Bhandasura rule well beyond 60,000 years with his boons and powers.

Narayana is watching….Bhanda’s capital is Shoonyapura. Indra loka is loosing energy

meanwhile.

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Vishnu in the form of Mohini - Vishnu-Maya as the head + apsaras descend on Bhand’s
kingdom and Bhanda’s ministers, army generals are all deluded (one of the more
powerful mano vrithi which diverts us from sadhana). All good things slowly stop in the
kingdom.

Narad goes and tell Indra that Bhanda’s strength is decreasing and advises him to pray
to Adi Para Shakthi. Indra starts a Yaga on the banks of River Bagirathi. LU contains
details of Yaga. Bhanda gets info that Yaga is being planned and sukhracharya advises
Bhanda to disturb the yaga.. Deva’s offered themselves as havis into the fire and lalitha
devi came out of the fire to defeat Bhanda.
The offering oneself into the fire = dissolving oneself in to the pure consciousness
wherein you realize that shiva (jada) and shakthi (energy) are one and the same (this is
the goal) and the result is the knowledge that the world is a playground and life is a
play..lalayathi ithi lalitha. La Lithya = lalitha = playful
*************************
Sadhaka on his path observes the world around him. He understands this world and
that everything is temporary (transitory) and tends to lose interest in material pleasures,
because he finds pleasure elsewhere. This is indicated as “death of Kama”. Absence
of desire leads to certain dullness. Dullness is missing the desire (iccha shakthi).
Chitrakarma creates Bhanda (dullness) from the burnt kama’s (desires) ashes. Dullness
drains energy through
1. Vishukra - lacking vitality
2. Vishanga - poison
Seeker gets into Shoonyaka (emptiness). shoonyakaPuri - meaningless existence. So
you need a goal or a driver.. That is to Play …..
While playing some help is needed - ankusha - control negative satvik tendencies and
pasha to attract positive tendencies.
The sadhaka instead of becoming a slave to desire he strives to become kameshwara
and realises that kameshwara + kameshwari merging. Mind and intellect becomes
strong ready to manage / fight obstacles in our sadhana and spiritual battles within the
sadhaka.
Other help comes from Shyamala or mantrini devi as lalitha’s councillor as she provides
spiritual wisdom, providing guidance to the seeker Dhandanatha or Varahi helps in
control of the intellect by keeping vigil of the mind, if you lose the path, she helps you
redirect you. These are the positive forces in the story against the negative forces
represented by Bhanda and his armies.

Battle lasted several days. Every day something happens, some asura comes, gets
killed, but another comes and battle goes on……...Sadhaka has to have patience,
perseverance. Seeker needs a mother……. Guiding, encouraging, protecting, so you
can do it …...OR because Devi provides encouragement, guidance, protection she is

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the mother (Matha). Shri because she is a supreme mother who can take care of the
Tapatraya which our own mothers cant.

Durmada = vanity in a seeker, excessive pride in one’s own achievements. Sadhaka

feels superior - others are after material pleasure and I am a seeker. Sampathkari kills
Durmada. Sampathkari is giver of special wealth = knowledge by which vanity goes
away

Kurunda = headless body, thinking ability is gone (in this case confused in a nice way :-)
countered by becoming inactive in the best way which is peaceful :-) Kurunda is a state
of inactivity . Ashwarooda horse rider signifying energy / activity / vitality counters
Kurunda.

5 commanders of Bhandasura = Panchaboothas, Sarpini devis. Sadhaka is a human

prone to physical ailments and mental diseases. Nakuli Devi (bodiless prana)
mangoose (nakuli) kills serpent. Nakuli Devi - bodyless prana or force which is
pervading us as in prana. Proper control of prana can alleviate diseases of body and
mind.

As the sadhaka archives positive tendencies and gets rid of negative ones and as he
starts to achieve control of prana - the kundalini travels through the chakras and creates
wonderful experiences which distract the sadhaka and makes him forget the path or
goal. This energy and at this stage the sadhaka aachives siddhis ...mystical
experiences which puts him on top of the world and tends to make him slip backwards..

Mystical siddhis are the 30 sons of Bhanda. These siddhis are nothing… the goal is
different, sayujyam, jeevan mukthi…
Bala as a girl is the embodiment of innocence is what we are striving to be when we get
rid of the negative tendencies, especially the false sense of wonderful experiences and
haughtiness when we get siddhis…… She also epitomizes the goal in a sense that we
have to reach the stage where the world is a playground and life is a play…(lalyathi)

Again you need help in the form of ankusha, pasha, and devis like varahi, mantrini etc
and most importantly you need mother’s love, gentle encouragement, direction and
protection. There is a last ditch attempt by bhanda .. some attachment somewhere,
lingering vasanas maybe…what the sadhaka has killed, come back (all the devi
mahatmayam asuras and danavas), mind always makes a last ditch attempt….
.jwala malini, vahni prakara = fortress of fire, fire ring are needed ..divine grace is still
needed, humility to surrender merge should be a stronger desire (Incha shakthi) that
dwelling on the laurels and achievements in sadhana. Bhanda is still playing mischief -
sadhaka is still experiencing obstacles - vignya yantra is thrown by Bhanda.

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Kameshwari’s glance (karuna) is still needed for ganeshwara to manifest...sadhaka has
to have the mental make up to make Devi’s Karunya rasa come forth (glance)
This ganeshwara represents intense, unwavering, confidence and faith in Devi which in
turn is only possible by Divine grace
● the protection provided by the fortress and ring of fire).
● The encouragement provided by ganeshwara, the pasha and ankusha.
● The guidance which to strive for innocence and constant support of
mantrini and varahi to get rid of that last bit of poison and tendency to slip
into loss of vitality …….

Innocence of a baby = all emotions present, cries when it needs to cry, eats and enjoys
to grow, has raga dwesha, professes love, no grudges, no pride and makes others
happy, etc etc .. but with all the prior knowledge the sadhaka has travelled
through ...but innocent from an emotional transactional perspective...

‘tāpatraya,’ (‘the three miseries.’) ādhyātmika, ādhidaivika and adhibhautika

● Adhibhautika literally means pertaining to the bhuta or living beings.

● Adhidaivika literally means pertaining to the daiva or fate, unseen forces and gods.

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 ● Ādhyātmika literally means pertaining to the ātma or the body (and the mind).

Sorrow and suffering (duhkha, tāpa) are inevitable part of life.

The ādhyātmika duhkha or tāpa is that which is caused by bodily suffering and mental
anguish. Hereditary diseases like leprosy, disabilities like blindness or lameness and
diseases caused by the violation of the rules of health and sanitation are classed under this.
The mental agony caused by worries and anxieties, attachment and aversion, also comes
under this group.

The ādhidaivika duhka or tāpa is that which is caused by daiva. The word daiva includes the
power of time, nature and the unseen hand or fate. Diseases caused by the changing
seasons, misery caused by the elemental forces like floods and fire, suffering caused by
black magic or disembodied spirits or gods who are displeased, natural tribulations due to
hunger, thirst and old-age belongs to this group.

The ādhibhautika duhkha or tāpa is that which is caused by other bhutas or living beings,
like wild animals, snakes, or enemies.

Some of these, like hereditary diseases or physical disabilities cannot be got rid of. Hence
they must be endured. Some like the diseases caused by change of seasons or the
machinations of enemies can be countered by taking appropriate precautions.

However, raising the mind to the level of the spirit, thus transcending the limitations
imposed by the body-mind complex, is the best solution to offset the effects of tāpatraya.