0079.Abhirami Andhadhi Slogan 77 Poem by rajagopal. h..

To Become Fearless of Enemies

Tamil Transliteration

Bhayiravi Panchami Paasaanngusai pancha paanii vanchar
Uyiravi unnumm uyarr sandi kaali olirum kala
Vayiravi mandali maalini sooli vaaraghi endrae
Seyiravi naanmarai saer thiru naamangal seppuvarae

Translation

Hey Abhirami! Thy devotees invoke thee
Praising Thee in the names Bhairavi,
Panchmi, Paasangusai, Panchapaani,
Chandi that devours the life of the malice-
Sapping out their blood, Kaali, Vayiravi glittering
With rays of arts, Mandali who resides in the spheres
Of Sun and Moon, Maalini donning garland of kadamba,
Sooli, Vaaraghi, highlighted in the spotless Vedas four!

Simple Meaning:

Abhirami! Your devotees praise you calling, Bhairavi, Panchami, Paasangusai, Pachapaani, Chandi who destroys the malice, Kaali, Vayiravi, Mandali who lives in the Sun and the Moon, Maalini wearing the garland of kadambha, Sooli, Vaaraghi; these are the names prescribed in the four blemishless Vedas.

Commentary:

In this slogan Abhirami is praised in eleven different names

There is a speciality in those names

All are independent of any male partners
Kali is one of the most significant divinities, and many texts and contexts treat Kali as an independent deity, not directly associated with a male god. In case she is associated with a male god, it is invariably Shiva. In this aspect, she represents the omnipotent Shakti of Shiva. She holds both the creative and destructive power of time.
The earliest reference to Kali in Hindu tradition date back to the 6th Century, and locate her in the battle fields fighting asuras. Her temples are recommended to be built away from human habitations. Vana Bhatta's 7th century drama Kadambari features a goddess named Chandi, an epithet of both Kali and Durga.
Kali’s most famous appearance in battle contexts are found in the Devi Mahatmya when during the battle with asuras, Durga becomes angry. Her face turns pitch dark, and suddenly Kali springs forth from Durga’s forehead. She is black, wears a garland of human heads, is clothed in a tiger skin, and wields a staff topped by a human skull. She destroys the asuras. Later, Durga seeks her assistance once more to annihilate Raktabija. Kali’s mythology recounts several such appearances, mostly in terrible aspects
Devi Mahatmya accepts the ancient Vedic tradition in the form of Vā k and Trayī Vidyā and the philosophical doctrine of the codified system of Samkhya (Prakriti manifesting as the three Gunas) and Vedā nta as Paramavidyā , the cause of Mukti. Further it synthesizes the then prevailing local Mother goddess cults of Aryan and non-Aryan origin.
In the first chapter it is said 'all lives are conscious, but that knowledge is connected with senses. That goddess Bhagavatī , granting all kinds of prosperity, makes even the wise attracted to worldly pleasures and things forcibly with her great power of attraction. This ever-changing world with all its animate and inanimate things, is created by her. As the cause of salvation she turns into supreme spiritual knowledge, and is thus eternal; and again as the cause of bondage to worldly things she turns into things mundane and is the mistress of all, including Gods. She is eternal (and is thus beyond our knowledge) and pervades the world which may accordingly be called her form. Yet for the assistance of the lustrous souls, she appears in different forms.'
Though the figure of Shiva is known in Devī Mā hā tmya the goddess bears no special relationship to him. In fact she bears no special relationship with anyone other than her devotees. While each God has a Sakti, Devī Mā hā tmya avoids characterizing such forms as consorts, for the Goddess is Shakti, power itself beyond the realm of being a consort to anyone. Devī Mā hā tmya does not know the conceptualization that Sakti is feminine and its possessor or vehicle masculine, for as it is seen, the Goddess herself can put forth a Sakti.
So we can make out that Abhirami independantly can protect Her children from any evil.

20.10.2008