1) Bhandasurasya vadhe udyuktanam saktinam senabhih samyak anvita
She is surrounded by an army of Saktis for slaying Bhandasura
Here her activity of Sthula form is described which is already dealt with in name # 5, i.e., manifested herself for the sake of fulfilling the action of the devas. The fighting between the goddess and the demon Bhandasura is fully described in Lalitophakayanam in the Brahmanda Puranam.
In the story of burning of Manmatha, it is said in the same book: Ganesa, the skillful worker,seeing the ashes of the God of Love made from them a beautifully formed man". Brahma on seeing this said, "well done, well done" (i.e., Bhanda, Bhanda) and hence in this world he is called Bhanda. The fierce quality (asuratva)is explained in the same purana. As the powerful Bhanda sprang from the fire of Rudra's anger, his nature was seen to be terrible (Raudra). Hence he is the terrible one (danava)
2) bhandasurasyo samyak (=abhedena) anvita
Anvita = entirely identified with Bhanda. As the Gaupada Sutra says: "for the sake of destroying Bhandasura she, though one, became many".
3) bhando= (nirlajjah) tasya vadho yasmat tad udyuktam (udyoga udyam yavat), tasya saktayah, tasam senaya samanvita
Bhanda means shameless. Here, it means embodied soul endowed with life. As it is said, "though he is existence, consciousness and bliss, this embodied. Soul (bhandima)is afflicted by ignorance, transient pain etc." In the word asura, asu =life, ra=take away. So he who takes away life. Life (asu) means real nature, i.e., bandha (captivity)as expressed in a Sutra which says "knowledge is captivity". Knowledge according to the second sutra means "not recognizing the reality in the self, and recognizing the reality in what is not the self". This word bhanda, is also well-known by the word anavamala (vide the SauBha commentary # 354)
The siva sutras (1.5.6)say, " The effort (udyama) is called Bhairava; when united with sakticakra, the evolution of the universe takes place. When sakti is united, the creation of the body comes into existence. When the bhuta is united, the separation of the bhutas, the composition etc., of the universe comes". The vartikas on the above sutras are as follows: "From the self-knowledge of vimarsa aspect (of Devi), who is tended towards creation, comes out an effort quickly (udyama)with complete egoism (purnahambhava)agitated within, merging in the reflective self (Pratibha). That udyama is called by the derivative name Bhairava, because he is completely equipoised with all other saktis, he is all pervading and he consumes all the armies of different modifications (of the mind). That udyoga, by name Bhairava, as said above of Svasamvit, has a great sakti. It is above the order or otherwise, standing entirely in its own citasakti and powerful to overcome the armies (dualities), in the void as well as shaped forms, and when united with Sakticakra, it means realization as said before. When that process is formed, evolution of the universe from Kalagni begins and Kala remains the state of the fire of Svasamvit Sakti. His Sakti as described ( in the Siva Sutra, I -13)as Iccha -sakti. Uma is united, is meditated upon. The effect of the meditation gives power to create anybody that he wishes. Bhutas: Bhutas are the body, buddhi and prana which are graspers of the object and immovable things which are to be grasped, united nourished: separation parting with them owing to disease etc. All these and other things come to a yogi when he realizes sakti".
Virility is latent in boyhood and manifests itself in youth. Similarly the various powers (saktis) that are in the jiva, remain latent due to ignorance. When an effort is made all these shine forth. This is the purport of the above quotation.
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