Mahā-pāśupatāstrāgni-nirdagdhāsura-sainikā महा-पाशुपतास्त्राग्नि-निर्दग्धासुर-सैनिका (81)
She burnt the army of the demons with the astra called mahā-pāśupatā. This astra produces fire that causes the destruction of the entire enemy camp.
Liṇga Purāṇa says that pāśupatā is a rite that is divine and conducive to liberation from the clutches of bondage. This is a propitiation rite to Śiva. Śiva is worshiped in different forms such as Śiva, Mahādeva, Sadāśiva, Paśupati, Kāmeśvara, etc and each form has distinct interpretation. Śiva is the lord of all the creations of the universe hence called as Paśupatī. Paśu refers to living beings. Nāma-s 271 and 272 describe the difference between Īśvarā and Sadāśiva.
As per Liṇga Purāna, pāśupatāsta mantra is a six syllable mantra “Om nama Śivāya” (ॐ नमशिवाय). In general Om is not taken into account in any of the mantra-s as all the mantra-s begin with Om. A (अ) + U (उ) + M (म) and bindu constitute Om which indicates creation, sustenance and destruction, the three acts of God. That is why OM is a prefix to all the mantra-s. Nama Śivāya mantra is called pañcākṣara (five syllables). In pāśupatāsta mantra Om is also taken into account and hence called six syllable mantra. This mantra is for Sadāśiva, the higher form of Śiva. (The five faces of Śiva are Īśānā, tatpuruśā, aghorā, vāmadevā and sadyojāthā). These weaponaries mean mental progression from duality to non-duality (destruction of duality). The progress of the mind depends upon practice. Enemy camp means ignorance arising out of duality. With persistent practice, duality gives way to non-duality.
Kāmeśvarāstra-nirdagdha-sabhaṇḍāsura-śūnyakā कामेश्वरास्त्र-निर्दग्ध-सभण्डासुर-शून्यका (82)
Śūnyaka is the capital of Bhandāsura. Bhandāsura was burnt along with his capital city by the fire from astrā of Kāmeśvara. The last nāma mentioned about the astrā of Paśupati and in this nāma the astrā of Kāmeśvara is discussed. With this nāma the war with Bhandāsura ends with the killing of Bhandāsura and his warriors along with the destruction of his kingdom.
Kāmeśvara form of Śiva is considered as the supreme form than the Paśupati form of Śiva. Kāmeśvara form is the Brahman. Since the attributes are being discussed in this nāma, possibly the present refers to saguṇa Brahman. When we talk about Brahman, it always means the highest level of consciousness. The supreme form of consciousness is not discussed here as Vāc Devi-s continue to discuss Her attributes thereby referring Her form of saguṇa Brahman.
There is a definition for Kāmeśvara. He is liked by all and all like Him. Thus He becomes both subject as well as object. Object is Śiva and liking is the subject. Generally, Śiva is always referred as the subject. Vāk Devi-s end this part of Sahasranāma with a subtle hint on renunciation. Renunciation is one of the steps to realise the nirguṇa Brahman. All renunciations are in favour of the Supreme Self (nirguṇa Brahman). This is confirmed in Bṛhadāraṇayaka Upaniṣad (II.4.5) which says, “The Self should be realised, should be heard of, reflected on and meditated upon. By realisation of the Self, all is known.” There is nothing beyond that.
Kāmeśvara is the Supreme Self or the Brahman. Bhandāsura refers to ego. Army refers to the subtle body (mind). When ego and activities of subtle body are removed, what remains is only the Brahman. Since Bhandāsura has been destroyed along with his army, what remains is the śūnya or void. This means the thought of duality has gone paving way for realization of the Brahman. The destination can be achieved by meditation and internal exploration.