Posted by: "venkata sriram" sriram_sapthasathi@grouply.

com
sriram_sapthasathi
Wed Mar 12, 2008 10:16 pm (PDT)

Dear Devotees of Mother,

This is a short profile of the secret of Chandi Sapthasathi. It would be

useful for the devotees who do regular parayana of Chandi.

CHANDI SAPTHASATHI RAHASYA

The Devi Mahatmyam or Sri Chandi Sapthasathi, which forms the

core text in Markandeya Purana which is revered by most of the
Shaktas or Worshippers of Divine Mother as Durga. Essentially Sri
Chandi reflects on 3 cycles. It is an allegory. It represents the
evolution of spiritual aspirant towards the self realization, an
internal struggle for the communion with his Soul, the Mother
Divine. During this process of perfection, he encounters several
barriers and bottlenecks in the form of his Vasanas (mental
tendencies) that come his way and make the path obscure and quite
difficult. Falling prey to these pleasures, he gets snared and
entangled in the phenomenal and mundane existence. He gets tired,
dejected and depressed. And during this hard times, that Mother
comes in the form of Guru and imparts the supreme knowledge and
makes him aware of his divine self, and infuses him with revitalized
energy, stays beside him in his hardships, holds his hand in the
tortuous, thorny
path and makes him realize his true Self which is non-different from
Her.

The three charitas of this Chandi Sapthasathi represent the gross,

subtle, causal bodies or the physical, mental and psychic bodies of
the individual aspirant who accompany him till he reaches the
supreme goal.

The Chandika Parameshwari, who is non different from Supreme

Brahman, is also the Maha Maya / Adya Sakti/ Agni / Vaak that
manifests itself in 3 forms as 3 Vyahritis. They are Bhu, Bhuvah and
Suvah which represent Prathama, Madhyama and Uttama Charitras
respectively. Agni, Vaayu and Surya are the deities that represent
these 3 cycles. The Chandi Sapthasathi, otherwise called “The Battle
of Life” is a chronicle of the battles fought between the Devi and the
Divine Forces on one side and Asuric, Anti-Divine Forces on the
other. It is a great sadhana shastra. On the poetic side of it, it has all
the nava (9) rasas with wonderful characters. The poet uses certain
phrases to infuse fear and reverence for the Divine Power like
“Chandika Chandavikrama”, “Durga Durgartinasini”, “Kali
Karaalavadana”, “Humkarenaiva Bhasma”, “Utthaya cha Mahasim
Hum Devim Chandamadhavath” etc. These words and vibrations
have terrific impact on the person who chants the sapthasathi.

Chandi denotes the sovereign queen of the supreme Brahman. The

word is derived from the root ‘Chad’ means anger, which actually
denote a sense of extra-ordinary quality not limited by any standard
or measure; “whom even the Gods fear when he gets angry in
battles”, “through the fear of him the wind blows, the sun rises,
Indra, Agni, Death hasten their courses”. So, the command of this
Sovereign Queen instills fear in all the Gods and makes them
perform their respective duties. It is in this sense that the root ‘Cad’
is used. Hence, the sruti says “Mahat Bhayam Vajramudyatam..”.
Here “Vajra” denotes Brahma.

The word “Sapthasati” denotes the parable of 7 satis or matrikas. The

Prathama Charitra extols 1) Kali 2) Tara 3) Chinnamasta 4) Sumukhi
5) Bhuvaneshwari 6) Bala 7) Kubja respectively. The Madhyama
Charitra extols 1) Lakshmi 2) Lalitha 3) Kali 4) Durga 5) Gayatri 6)
Arundhati 7) Saraswati respectively. The Uttama Charitra extols 1)
Brahmi 2) Maheshwari 3) Kaumari 4) Vaishnavi 5) Varahi 6)
Mahendri 7) Chamunda respectively.

If we take these 21 devi as a whole in samasti rupa, 1) Nanda 2)

Satakshi 3) Sakambari 4) Bhima 5) Rakthadantika 6) Durga 7)
Brahamari Devis are euologized respectively. These 7 samasti devis
are called Saptha-Sathis.

THE MURTHI RAHASYA OF CHANDI

MULAPRAKRITI / CHANDI

This Chandi is the Mula Prakriti having 4 hands with weapons 1)

Matulinga fruit (a kind of sweet lime with seeds inside) 2) Gada
(Mace) 3) Khetaka (shield) 4) Pana / Madhu Patra. She wear a crown
having Naga, Linga and Yoni over it. Matulinga denotes that she is
karma phala pradatri, Gada denotes her Kriya rupa Vikshepa Sakti,
Khetaka denotes Jnana sakti and Pana Patra denotes her Turiya
Vritti. She is also called “Maha Lakshmi” (not the 18-handed
Mahalakshmi of Madhyama Charita). Linga is Purusha, Yoni is
Prakrit and Naga denotes the Time (Kala). This implies that she is
beyond Prakrit, Purusha and Time. She is the Parasakti that
transcends the 3 dimensions. This is the Avyakta Swarupa of Brahma
which is without any Nama, Rupa. This Chandi is the Upaasya
Devata of the entire Sapthasathi. This is the Samasti Rupa of
Mahakali of Prathama Charita, Mahalakshmi of Madhyama Charita
and Mahasaraswathi of Uttama Charita.

The Dhyana sloka for this Mula Prakriti / Chandi is :

“Sarvaadhyaam Agunaam Alakshya Vapusham Vyaapyakhilam

Samsthithaam
Lakshyaam Cha Trigunaatmikaam Kanakaabham
Hemaadibhushaanvitaam
Bijapura Gade Cha Khetaka Suraapaatre Karaih Bhibhratim
Yonim Lingamahim cha murdhni dadhatim Chandim Bhaje
Chinamayeem”

MAHAKALI

When, this Avyakta Brahma rupa Mahalakshmi which is Triguna (of

three qualities in saamya avastha) decides to become many ie,
“Bahusyaam Prajayeya..”, then comes her Tamo Guna Pradhana
form of Maha Kali with 4 arms. She has 4 arms holding 1) Khadga
(sword) 2) Pana Patra 3) Severed Head 4) Shield. The dhyana sloka
is “Sa bhinnanjana sankaasa damstramkita varaanana, vishala
lochana naari babhuva tanumandhyama, khadga paatra sirah
khetaih alamkrita chaturbhuja, kabandhahaaram sirasa bhibhrana hi
sirah srajam”

This 4-armed Mahakali is the source of origin of the 10-armed

Mahakali which is the presiding deity of prathama charitra.

The functions of the 10-handed Mahakali (Presiding Deity of

Prathama Charitra)

1) To delude the devatas 2) To help Mahakala at the time of Pralaya

3) To Dissolve Brahma at the time of Mahapralaya 4) To create
Hunger 5) To create Thirst 6) To create Sleep 7) To create Desire 8)
To perform Dushta Sikshana 9) To make the Mahavishnu sleep at
the time of Mahapralaya before the start of new creation 10) Not
letting the devatas to know her true Nature

MAHASARASWATHI

Now, from the above mentioned 4-armed Mahalakshmi, with Sattva

Guna Pradhana, 4-armed Mahasaraswathi came forth. She holds 1)
Aksha Mala 2) Ankusa 3) Vina 4) Pushtaka in her 4 arms. The
dhyana sloka is “Akshamaala Amkusa Dhara Vina
Pushtakadharini….”.
This 4-armed Sattva Guna Pradhana Mahasaraswathi is the source
of origin the 8-handed Mahasaraswathi which is presiding deity for
the Uttama Charita.

It is to be noted that the devata Kausiki mentioned in 5th chapter of

Uttama Charita is called Kalika. From this “Kalika” shakti, “Kali”
shakti originated. This “Kali” in 7th chapter, kills the two demons
Chanda and Munda.

So, Mahakali, Kalika and Kali all three are different aspects.
Mahakali is the presiding deity of Prathama charita; Kalika is the
Kausiki Devi that manifested from Parvathi and Kali, which gets
manifested from the anger of Kausiki (Kalika) does the chanda-
munda samhara.

The functions of the 8-handed Mahasaraswathi (Presiding Deity of

Uttama Charitra)

As per the Tantra, there are 8 bondages / chains which bind the soul.
These 8 bondages arise from Asmita (I-ness) and Mamakara
(Possessiveness). These bondages are 1) Ghrina (Hate) 2) Lajja
(Shame) 3) Bhaya (Fear) 4) Shankaa (Doubt) 5) Jugupsaa
(Reproach) 6) Kula Abhimana (Caste) 7) Jaati (Creed) 8) Sheela
(Modesty). Any consciousness which is bound by these 8 bondages is
called Jiva and the Consciousness that is free from all these chains is
called Sadasiva (Universal consciousness). The Chapter 8 of
Sapthasathi describes allegorically these 8 types of bondages. They
are given below:

1) Hatred is depicted by Asura Udayudha 2) Shame is depicted by

Asura Kambu 3) Fear is depicted by Asura Kotivirya 4) Doubt is
depicted by Asura Dhaumra 5) Reproach is depicted by Kalaka 6)
Caste is depicted by Asura Dauhadri 7) Creed is depicted by the
Asura Kalkeya 8) Modesty is depicted by the Asura Maurya.

These 8 types of demons are under the control of Shumbha and

Nishumbha that are Asmitha (I-ness) and Mamakara
(Possessiveness).

Mahasaraswathi severs these 8 pasas / bondages with the help of her

8 aspects of Vidya Vrittis of Ashta (8) Matrikas and grants the swa-
swarupa jnana. She manifests these 8 vidya vrittis, each vidya vritti
severing each of the Pasa / bondage. Thus, her 8 hands and the
weapons she holds are meant to sever the 8 bondages. Her 8 vidya
murtis or 8 matrikas are:
1) Brahmi 2) Maheshwari 3) Kaumari 4) Vaishnavi 5) Varahi 6)
Narasimhi 7) Indrani 8) Chamunda

Unless, these 8 bonds are severed, the sense of I-ness and My-ness
that are Shumbha and Nishumbha (these qualities are the two sides
of same coin and hence they are brothers) would be conquered,
which is a barrier to become Siva Swarupa.

MAHALAKSHMI

Now, it is to be noted that this 4-armed Mahalakshmi herself with

her own Rajo Guna remains as Mahalakshmi. The 18-handed
Mahalakshmi of Madhyama Charita which is the Rajo Guna Swarupa
contains in her both the aspects of Tamogunaatmika Mahakali of 10
hands and Sattvagunaatmika Mahasaraswathi of 8 hands.

The Functions of 18-handed Mahalakshmi (Presiding Deity of

Madhyama Charitra)

The 18 hands of the Mahalakshmi denotes the 18 manifestations of

Manifestations in the form of 1) Buddhi 2) Nidra 3) Kshudha 4)
Chaaya 5) Sakthi 6) Trishna 7) Kshanti 8) Jaati 9) Lajja 10) Shanti
11) Sraddha 12) Kaanti 13) Lakshmi 14) Vritti 15) Smriti 16) Daya 17)
Tushti 18) Bhranti respectively. These 18 manifestations are the 18
chitta vrittis of the Jiva. The detailed reference of these
manifestations are reflected in 5th chapter of Uttama Charita. (Pl.
refer the Aparajita Stuthi)
PRAKRITI – ITS NATURE AND MANIFESTATION

The Nirvikalpa Chaitanya (Undifferentiated Consciousness) has in it

an aspect which is indivisible with it which is called the Maya. This
Chaitanya is called Purusha and the Maya is called Prakriti. The
divine pair Purusha-Prakriti is of absolute existence which is anaadi
(without begin and end). Now, before delving into the intricacies of
Sapthasathi, it is important for us to know the Prakriti, per se, its
Gunas (Nature) and its 3 manifestations.

The concept of Prakriti is most fundamental to understand the

central theme of Devi Sapthasathi. It is called the Cosmic Energy. It
is this Prakriti which is the reflection of Supreme Consciousness
called Purusha or Brahman, divides itself into 3 Cosmic Forces called
SATTVA (Efflulgence / Luminence), RAJAS (Distraction / Throb)
and TAMAS (Inertia / Stability).

When the Purusha alongwith his inherent Prakriti is said to have

willed many to become manifold (Bahusyaam Prajayeya…..), there
was gradual intensification of the density of the will, as a result, a
throb or disturbance is created in the harmonious state of Prakriti-
Purusha. This ‘First Throb’ is Rajo Guna of Prakriti. This throb /
Rajo Guna reverts back the Purusha to know his ‘OWN SELF’ which
is His Cognizance / Prakriti. Along with the First Throb, which is of
Rajo Guna Swarupa, two more throbs also emanate from this
Prakriti-Purusha Pair. This second throb is Prakasa / Luminence /
Effulgence. This is Sattva Guna. It is with this Prakasa or Luminence
that Purusha knows his own Prakriti which is also his “I-Ness” or
“Aham-Sphurana”. Now, the third throb is of the form of “Sthiti /
Nirodha” or Sustenance. This is Tamo Guna. This third throb holds
both the first throb which is Kriya rupa Rajo Guna and the second
throb which is Prakasa (Illumination). Having known
its Own Self, the Purusha stays in his own State holding Prakasa and
Kriya. This is the Tamo Maya Avastha of Purusha.
So, Prakriti = Prakasa (Sattva) + Kriya (Rajas) + Sthiti (Tamas).

Pantanjali Yoga Sutra says that “Prakasa Kriya Sthiti Silam

Bhutendriyatmakam Bhogaapavargartham Drishyam” ie., entire
Cosmos is the manifestation of these three Gunas. These 3 Gunas are
ever-changing in different permutations and combinations and
reflect as Jagat.

Where there is more Kriya (Rajo Guna) and less Prakasa (Sattva
Guna), that state is Dukha-maya (Sorrow/Pain). Where, there is
more Prakasa (Sattva Guna) and less Kriya (Rajo Guna), that state is
Sukha (Pleasure). Where there is neither Prakasa and Kriya, this
State is Moha (Delusion). This is Tamo Maya Avastha. The entire
Jagat is the combination of these Pleasure, Pain and Delusion, which
is the divine sport or leela of Prakriti.

Now, this Tri-Gunaatmaka Prakriti (Prakriti manifested in 3 Gunas)

of two types 1) Para Prakriti 2) Apara Prakriti. The same Prakriti
shines as Para Prakriti in Ishwara-bhava, and 2) as Apara Prakriti
when in Jiva-bhava. In other words, the Bahirmukha Vikasa
(Outward Journey towards the Object) of Jiva is Apara Prakriti and
Antarmukha Vikasa (Inward Journey towards the Subject) of the
Jiva to become Ishwara is called Para Prakriti. The order of Para
Prakriti is Tamas, Rajas and Sattva Rupas respectively and that of
Apara Prakriti is Sattva, Rajas and Tamas respectively.

Prakasa / Illumination is the Antarmukha vikasa and Aprakasa /

Darkness is the Bahirmukha vikasa of Sattva Guna.

Vairagya / Kriya is the Antarmukha Vikasa and Nishkriya / Krodha

is the Bahirmukha Vikasa of Rajo Guna.

Nirodha / Sthiti / Sustenance that holds both Prakasa and Vairagya

is the Antarmukha Vikasa and Moha / Delusion is the Bahirmukha
Vikasa of Tamo Guna.
 Now, the Devi Mahatmyam having the 3 charitas ie., Prathama,
Madhyama and Uttama Charitas represent these three aspects of
Prakasa, Vairagya and Nirodha of Prakriti. These 3 charitas or cycles
embark upon the spiritual journey of Jiva to become Siva. The
Prathama, Madhyama and Uttama Charitas represent the cutting
asunder the knots of Brahma, Vishnu and Rudra respectively.

With regards,
Sriram.
PRATHAMA CHARITA (SATTVA GUNA OF JIVA – PRAKASA)

It represents the PRAKASA of Sattva Guna. And hence, samputikarana

with Vak / Saraswatha Bija (AIM) is performed. The presiding deity of this
Prathama Charita is Mahakali, which is the Tamasika Sakti of Iswara. Para
Prakriti manifests as Tamo Guna in Ishwara and Apara Prakriti manifests
as Sattva Guna for the Jiva. The Prathama Charitra is the symbolic
representation of Brahma Granthi Bedhana where Agaami Karma of the
Jiva is reduced to ashes.

The Allegory in Prathama Charita and its Secret

Dissolution is also called Kalpantha or end of one cycle. During the period
of Dissolution and Creation, there is a gap in the cycle. During this period,
cosmos gets dissolved in the seed form. This is called Ekaarnavikrita. Rig
Veda mentions two terms during the process of creation. One is Samudra
and the other is Arnava. Samudra is Effect of Karya and the Arnava is
Cause or Karana. The Cosmos, which is the Effect, get dissolved in the
Great Cause. This Seed of Cosmos is in the Brahma, which is also called the
Mind. During that moment, nothing exists except Pure Consciousness. This
Pure Consciousness or Suddha Chaitanya is in communion with All-
pervasive Chit Shakti. This Suddha Chaitanya along with his all-pervasive
chit shakti is called Praana (sruti says “that which holds and bears the
entire cosmos is praana”. This all-pervasive consciousness along with his
Yoga Maya rupa Chit Shakti rests on the Seed of the Cosmos. This Seed of
Cosmos is the Seeds of Karma
Phalas or the Fruits of the Action of the Jiva. These Fruits or the Seed
become the Cause for the Creation of Cosmos or Individual which is the
Effect.

At this point, from this all-pervasive chidakasa swarupa, arise two

tendencies. They arise from the mala or dirt of Vishnu’s sruti / ears. Mala
denotes the Avarana dosha or the veil. Karna denotes the Akasa (Sabda
which is perceived through Karna is the Tanmaatra of Akasha. They are
Madhu and Kaitabha.

Now who are these demons? [Kitavadbhavateeti Kitabha, tasya bhava iti
Kaitabha; tat Madhu]. Madhu is sweet which is Vishishta Ananda Swarupa
and Kaitabha is a worm-like manifestation in myriads. The are myriads in
number but seem to be one in organism. Bahu Bhaveechha ie., may I
become many. The tendency to experience many things (Kaitabha) with
unbroken, uninterrupted pleasure (Madhu).

During the dissolution, Brahma, the Manas (Samkalpas) which is the

Srushti Shakti, is united and one with Vishnu, the Chidakasa. When these
two tendencies arise, the Mind or the Manas becomes activated and thinks
for creation of Cosmos in the form of “Bahusyaam Prajayeya…” ie., “May I
become Many” under the influence of Madhu and Kaitabha. And hence,
they are the enemies of Brahma, the Mind, as it has separated the blissful
union of Manas with Prana / Chidakasa / Chit Sakti. These tendencies
“May I become Many” and “Sense of Enjoyment in becoming Many” that
are Kaitabha and Madhu try to kill the Brahma ie., try to overpower and
control the Mind. Then, the Mind / Brahma seeks the refuge of Mahamaya.

Thus, the Brahma extols the Mahamaya and pleads to withdraw Her Veil in
the form of Madhu and Kaitabha. These are the Asuri qualities of Divine
Mother which She alone is capable of removing. Hence, Vishnu waking up
implies that the Prana is alert and ready for the churn of divine and
demoniac tendencies. Vishnu becomes Hari and takes away all the
tendencies from the Mind.

The Vysthi Manas (Conditioned Mind of an Individual as a Microcosm) is

the Brahma Tattva in the Jiva and Vyasthi Chaitanya which is the Praana
(Vital Energy) is the Vishnu Tattva in the Jiva.

When, the Individual transcends the 3 gunas (Tamas, Rajas, Sattva) and
abide in Vishuddha Sattva Guna at Vigyanamaya Kosha, the Mind and its
tendencies (Brahma in Jiva) are merged in the Praana – the Vyasthi
Chaitanya (Vishnu in Jiva). The Vyasthi Chaitanya (the Praana) in
communion with Individual Consciousness (Yogamaya) rests on
Samskaras (Anantha – The Serpent). In this state of consciousness, the
world which used to exist as a separate entity (external object) is reflected
in the Buddhi (Intellect) of the Jiva. The Jiva perceives this world as the
expanse of his own Intellect, his cognizance. The allegory “Sarvam
Apomayam Jagat” is the symbolic representation of this phenomenon.
When poised in such a state at Vigyanamaya Kosha, the two tendencies in
the form of Madhu and Kaitabha arise from his Consciousness. When,
these two tendencies 1) To experience the Pleasure (Madhu) 2) To
experience the Pleasure by becoming Many (Kaitabha) crop up from his
Consciousness
and Mind (Brahma) is let loose from the Vital Energy (Vishnu) in the Jiva.
These two tendencies are the root cause (Karana) for the re-birth, which is
the effect (Karya). And hence, they are Agaami Karma Bijas. The Jiva
annihilating his two tendencies with his Vital Energy (Praana – Vishnu)
merges with Tamo-rupa Para Prakriti. The First Cycle establishes “CHIT”
state of Brahma which is Sat-Chit-Ananda Swarupa. This “CHIT” is of the
form of Illumination and hence, AIM is the Bija for this Cycle.

This is just a beginning for the spiritual aspirant. The spiritual aspirant has
a long way to go till he merges in Absolute. Sruti says “Atma Vaare
Drshtavyah, Srotavyah, Mantavyah, Nidhidhyasitvyah…”). The Flash of
Divine Consciousness in his Intellect is the first step towards the Journey.
The nature of the Consciousness has to be logically analysed with the help
of scriptures and at each and every step one has to do comparative analysis
between what has been said in the scriptures with his own experience. Has
to be reflected upon, meditated and prepare oneself for final union with the
Divine. These 3 cycles are the 3 phases of the spiritual aspirant that pave
the way for Jiva-Brahma-Aikya.

Annihilating the two tendencies desire to be many which is Bahu-bhava

Iccha (Kaitabha) and sense of seeking pleasure by becoming manifold
which is Bahutva Ananda (Madhu) in the 1st cycle, enters into the 2nd
cycle which is Madhyama Charita.

MADHYAMA CHARITA (RAJO GUNA OF JIVA – KRIYA AND

VAIRAGYA)

It represents the KRIYA of Rajo Guna. Tthe Kriya is the Vigorous Activity
which is of Rajo Guna Swarupa. And hence, samputikarana with Maya Bija
(HRIM) is performed. The presiding deity of this Madhyama Charita is
Mahalakshmi, which is the Rajasika Sakti of Iswara. Para Prakriti
manifests as Rajo Guna in Ishwara and Apara Prakriti manifests as Rajo
Guna in the form of Vairagya (Dispassion and Detachment) for the Jiva.
The Madhyama Charitra is the symbolic representation of Vishnu Granthi
Bedhana where Sanchita Karma of the Jiva is reduced to ashes.
With the elimination of the tendency to experience the pleasure in
manifold that are Madhu and Kaitabha in Prathama Charita (1st Phase of
the Spiritual Journey), there are still some remnants of this manifold
expression, the metaphysical aspects of attachments and self-regarding
impulse which is the external manifestation of Rajo Guna in the form of
Mahishasura. The Jiva enters into the 2nd Cycle which is the realm of
Internal Manifestation of Rajo Guna with Para Vairagya. At this point,
there is a constant tug-of-war between his antarmukha vikasa of Rajo Guna
(Para Vairagya) and Bahirmukha Vikasa of Rajo Guna (Krodha in the form
of Mahishasura). Uproots his external manifestation of Rajo Guna
(Mahishasura) with detachment and self-analysis (Antarmukha Vikasa of
Rajo Guna). At the end of this 2nd phase, the aspirant starts enquiring of
about his own true self. The process of self-enquiry ie., the nature of “I”
starts here.

The Allegory in Madhyama Charita and its Secret

There is a constant tug-of-war between Gods and Demons and in the

process; the portfolios of the Gods are hijacked by demons. The introvert
senses that are turned towards the source of individual are Gods and the
extrovert senses that are turned towards the objects external of individual
are Demons ie., Antarmukha Vikasa of Indriyas are Devatas and
Bahirmukha Vikasa of the Indriyas are Asuras. In Madhyama Charita,
Antarmukha Vikasa of Rajo Guna is Vairagya, Sama, Dama, Titiksha,
Uparati etc. which is lead by Vairagya (Indra). The Bahirmukha Vikasa of
Rajo Guna is Kama, Krodha, Lobha,… lead by Krodha (Mahishasura).

The demons Chikshura, Chamara, Udagra, Karaala, Uddhata, Bashkala,

Tamra, Ugraasya, Ugravirya, Mahahanu, Bidala, Durdhara, Durmukha,
Asiloma are the manifestations of Vikshepa, Avarana, Darpa, Dambha,
Bhoga Lalasa, Lobha, Moha, Krodha, Sarira Bala, Abhimana, Dosha
Drishti, Akshama, Nishturata, Dvesha respectively.

The Para Prakriti manifests as Rajasika Sakti as Mahalakshmi and Apara

Prakriti manifests as Antarmukha Vikasa of Rajo Guna in the Jiva as Para
Vairagya. Jiva in this state of Antarmukha Vikasa of Rajo Guna annihilates
the Bahirvikasa of Rajo Guna in the form of Mahishasura. This act of
annihilation requires more force and violent activity to remove from one’s
continuum. And hence, there should be a collected and concentrated effort
of Mind (Brahma), Praana – Vital Force (Vishnu) and Jnana (Siva). This
effort collectively manifests one’s latent Divine Consciousness (Durga). The
Human Consciousness adhering to the path of righteousness is the
Dharma. This Dharma is the Lion. The Divine Consciousness (Durga)
alighted on Dharma (Lion) conquers the impulse of Rajo Guna. This
elimination of Mahishasura (the Bahirmukha Vikasa of Rajo Guna) paves
the way for Antarmukha Vikasa of the Jiva which is Para Vairagya. Here, at
this point, the Self-Enquiry starts. The Jiva
begins to enquire his true self. Thus, the Jiva merges with Rajo Rupa Para
Prakriti. This Charita establishes the “SAT” aspect of Chit-Sat-Ananda rupa
Brahman. SAT denotes the all-pervading Existence Absolute. And hence,
HRIM is the Bija for this Cycle.

UTTAMA CHARITA (TAMO GUNA OF JIVA – STHITI / NIRODHA)

It represents the Sthithi / Nirodha or Sustenance that holds both Prakasa

of Sattva Guna and Kriya of Rajo Guna. The Antarmukha Vikasa of Tamo
Guna is to hold back in itself and sustain Prakasa / Illumination of Sattva
Guna and Kriya / Para Vairagya of Rajo Guna. The Bahirmukha Vikasa is
the Moha / Delusion. The Para Prakriti manifests as Sattvika Murti as
Mahasaraswathi and Apara Prakriti manifests as Antarmukha Vikasa of
Tamo Guna in Jiva. This phase establishes the “ANANDA” swarupa of
Brahman and hence samputikarana of “KLIM” is done.

A very subtle form of attachment, the desire to perpetuate as Monad, to

continue one’s Individual as an INDIVIDUAL SELF that exists as EGO, “I”
and “MY” that are “Aham” and “Idam”.

Armed with the weapon of “Self-Enquiry, the aspirant enters into the 3rd
Cycle. Annihilates the delusion of his wrong identification of his Intellect
with Divine Consciousness. This wrong identification is due to his smoky
or blurred vision represented by Dhumralochana. Uproots Pravritti and
Nivritti rupa Chanda & Munda. Pravritti is the act of reverting back the
mind towards the source and Nivritti is tendency to get rid of the “I-ness”
that shines in Intellect. Then proceeds to sever 8 bondages / chains (Ashta
Paasaas) that bind the Jiva to the Maya. These bondages are Ghrina (Hate),
Lajja (Shame), Bhaya (Fear), Shankaa (Doubt), Jugupsaa (Reproach), Kula
Abhimana (Caste), Jaati (Creed), Sheela (Modesty). They are represented
by the Asuras Udyudha, Kambu, Kotivirya, Dhaumra, Kalaka, Daurhruda,
Maurya, Kalakeya respectively. Any consciousness which is bound by these
8 bondages is called Jiva. When these demons are uprooted, there is still
last trace of Jivatva (the
Dvaita Bhava that I am Jiva) left out which is Rakthabija. This is the
“Conditioned Individual Ego” which gets manifested again and again. And
hence, it has to be sucked in by a powerful strong, violent and ferocious
force of Consciousness – the Kali. When this Jiva Ahamkara - Ego is
uprooted, all the tendencies related to Jiva (the Individual) are dissolved.
The Jiva becomes Ishwara. But remember, this is not the final goal of the
Individual. This is not the final merger in the Brahman. In Ishwara too,
there is a trace of Maya in the form of two tendencies ie., Asmitha (Aham
or I-ness) and Mamatha (My-ness in the form of Idam or This). The
tendency that the “entire Universe is created by Me and I am the Creator,
Preserver and Destroyer of this Universe” is the “Aham” of Ishwara. This is
represented by demon Shumba. And another tendency that “this (Idam)
entire creation is Mine” is Mamatha. This is represented by demon
Nishumbha. During the last crusade,
Nishumbha (Mamatha) is killed. And what remains is the Shumbha – the
Asmitha. The “I-ness” of Ishwara which is called Mahamaya. When this
last trace of “I” in Ishwara is dissolved which is Shumbha, the Gates of
Heaven are thrown open to Jiva. And lo, the Jiva merges in Brahman – the
Supreme Consciousness which is of the form of Knowledge, Existence,
Bliss Absolute. The spiritual journey stops here with the end of 3rd cycle –
the Uttama Charita. This is really most sublime, most superior and
unmatched and hence “Uttama” charita.

The Allegory in Uttama Charita and its Secret

Emanation of Kausika / Chandika / Kalika

Emanation of Kausiki represents the manifestation of of Shuddha

Chaitanya Swarupini (the Supreme Consciousness) which is called
“Chandika”. This Kausikis is also called “Kalika”. This is the Supreme
Brahman in Feminine Form. From this form, the “Kali” is manifested for
slaying the demons Dhumralochana, Chanda and Munda.

Dhumralochana

Dhumralochana is the representative of “Smoky Vision” which is

Bhraanti / Avidya. The false identification of one’s self in the Intellect
(Buddhi) is the act of the Dhumralochana. In Vigyana Maya Kosa, the Self
of the Individual is reflected in Buddhi. The individual gets carried away by
the wrong notion of this phenomenon to be the “Self-Realization”.

Chanda & Munda

Chanda and Munda denote the Pravritti and Nivritti of the Jiva. The
Pravritti and Nivritti does not convey the ordinary meaning of
extrovertness and introvertness. Pravritti is the act of reverting back the
Mind from Objective & External Pleasures and turning towards the
Supreme Consciousness which arising after the commencement of Self-
Enquiry. Chanda denotes this Aggressive Phenomenon of this Activity.
Nivritti is the tendency to get rid of the Self in the form of “I-Ness” that
shines in the Intellect. This tendency is Munda.

It is with the help of this Introvert Mind by turning away from objectives
pleasures (Pravritti) and with the tendency to get rid of “I-ness” in Vigyana
Maya Kosa (Nivritti), this “I-ness” or “Aham-Sphurana” gets illumined in
Intellect. The sadhaka under the influence of these Pravritti, Nivritti and
Bhranti, falsely identifies the “I” in Intellect to be his Swa-Swarupa. The
army of Pravritti are Ashtanga Yoga. Nivritti has not army which is the
method of Negation ie., “Neti-Neti”. In a nutshell, Abhayasa (Practice of
Yoga) and Vairagya (Dispassion) are the Pravritti and Nivritti for the
Nirodha (holding back the prakasa and kriya).

The Kali, a ray of Supreme Consciousness, thus manifested from Kausiki /

Kalika / Chandika slays the Smoky Vision (Dhumralochana), Pravritti
(Chanda) and Nivritti (Munda).
Emanation of 8 (Ashta) Matrikas and slaying of 8 Demons

Though, the Bhranti, Abhyasa and Vairagya drops down, the subtle forms
of ashta kleshas (8 forms of bondages) still cling to the Karana Deha
(causal body). Without annihilation of these 8 bondages, there are traces of
“Conditional Ego” in the Jiva that is the bottleneck for his merger with
Ishwara. These ashta kleshas or 8 bonds / fetters that bind the Jiva in the
phenomenal existence or samsara are :
1) Ghrina (Hate), 2) Lajja (Shame), 3) Bhaya (Fear), 4) Shankaa (Doubt), 5)
Jugupsaa (Reproach), 6) Kula Abhimana (Caste), 7) Jaati (Creed), 8)
Sheela (Modesty). They are represented by the Asuras Udyudha, Kambu,
Kotivirya, Dhaumra, Kalaka, Daurhruda, Maurya, Kalakeya respectively.
Any consciousness which is bound by these 8 bondages is called Jiva.

These 8 types of demons are under the control of Shumbha and

Nishumbha that are Asmitha (I-ness) and Mamakara (Possessiveness).

Mahasaraswathi severs these 8 pasas / bondages with the help of her 8

aspects of Vidya Vrittis of Ashta (8) Matrikas and grants the swa-swarupa
jnana. She manifests these 8 vidya vrittis, each vidya vritti severing each of
the Pasa / bondage. Thus, her 8 hands and the weapons she holds are
meant to sever the 8 bondages. Her 8 vidya murtis or 8 matrikas are:
1) Brahmi 2) Maheshwari 3) Kaumari 4) Vaishnavi 5) Varahi 6) Narasimhi
7) Indrani 8) Chamunda
Unless, these 8 bonds are severed, the sense of I-ness and My-ness that are
Shumbha and Nishumbha (these qualities are the two sides of same coin
and hence they are brothers) would be conquered, which is a barrier to
become Ishwara.

Rakthabija Samhara

When these 8 demons are uprooted, there is still last trace of Jivatva (the
Dvaita Bhava that I am Jiva) left out which is Rakthabija. This is the
“Conditioned Individual Ego” which gets manifested again and again. And
hence, it has to be sucked in by a powerful strong, violent and ferocious
force of Consciousness – the Kali. When this Jiva Ahamkara - Ego is
uprooted, all the tendencies related to Jiva (the Individual) are dissolved.
The Jiva becomes Ishwara.

The Bhaava that “I am Jiva” is the Rakthabija. The jiva bhava or the
Conditioned Individual Ego is the Rakthabija. From the subtle see of this
Ego, again manifests the gross form of Ego – the Jivatva or Dvaita Bhava.
The Jivatva or Individual Ego surface up when the Sadhaka reflects on
“Aham Brahma Asmi” and “Ayam Atma Brahma”. This jivatva stands as
barrier for his Brahmi Sthiti and surfaces up again and again. To uproot
this tendency, with the aspect of powerful supreme consciousness, the
sadhaka should put his full force of Faith, Experience, Logic, Shastra Jnana
and Kripa. These are the symbolic representation of Chamunda’s 5
weapons Shula, Vajra, Bana, Asi, Rushti. These 5 weapons have to be used
as a single shot on the Ego.

1) Faith in “Jivo Brahma Eva Naa Parah”

2) Experience of Atma (Self) in Intellect (Buddhi)
3) Logic = Atma-Anatma Vichara and Drik-Drishya Vivechana
4 Sastra = The brahma vichara propounded by Vedas and constant
comparison with one’s experience and that of sastraic injunctions
5) Kripa : The Grace of Mother and Prapatti

The grace of Mother is symbolically described as Chamunda devouring the

Rakthabija and sucking the blood.

As soon as, the Jiva bhava rupa Rakthabija is slayed, Jiva does not remain
as Jiva but as is reflected in “I” of Ishwara. The Jiva becomes Ishwara.

Shumbha And Nishumbha

Now, from Madhu, Kaitabha till Rakthabija, all the demons are the
tendencies of Jiva. With the death of Rakthabija, the Individual
Conditioned Consciousness (the Jivatva of Sadhaka) is merged in Universal
Ego of Ishwara.

In Ishwara also, there exists two tendencies or samskaras in the form of

Asmitha and Mamatha. Asmitha is “Aham” or “I-ness” and Mamatha is
“My-ness” in the form of “Idam”. The tendency that “I am Omnipotent &
Omnipresent” is the “Aham” which is Shumbha and the tendency that “I
encompass this entire universe which is Mine” is the “Mamatha” which is
represented by Nishumbha. These two are the Avidya Vrittis of Ishwara.

Unless these two tendencies are eliminated, complete merging in the

Supreme Consciousness which is Brahman is not possible for the Jiva.

The last fight between the demon and the Devi removes the last veil in the
form of Nishumbha. And thus, the journey of the Sadhaka ends here and
he completely merges in ANANDA SWARUPA CHANDI.

With regards,
Sriram

Chandi Navakshari Rahasya

THE CHANDI NAVAKSHARI MANTRA AND ITS INTERPRETATION

The Nine-lettered Mantra (AIM HIM KLIM CHAAMUNDAI VICCHE) is

the sound body of Chandika Parameshwari composed of 9 Durgas (Nava
Durga Rupini). The Devi Atharvasirsa Upanishad proclaims this mantra
and extols this as giver of highest delight (“Mahad Ananda dayakah”). The
great shakta Bhaskararaya Makhi says that this mantra gives final
liberation “Brahma Sayujya Pradah”.

AIM : The Bija of Mahakali

HRIM : The Bija of Mahalakshmi
KLIM : The Bija of Mahasaraswathi

Though the Kali bija is KLIM, here it is given as AIM. Though the Lakshmi
bija is SRIM, here it is given as HRIM; Though the Saraswathi bija is AIM,
it is given here as KLIM. So, as per the 3 Charitas / Cycles in Sapthasathi, it
should have been KLIM, SRIM, AIM. But it is not so.

Because these Bijas are of Kali, Lakshmi and Saraswathi. Whereas, the
deities of 3 Charitas are Mahakali, Mahalakshmi and Maharaswathi that
are entirely different aspects as I mentioned above in introducing murthi
rahasya.

Mahakali is Prakasa Swarupa which is an aspect of Sattva Guna. Therefore,

AIM bija stands for Prakasa (Illumination). This is “Chit” aspect of
Brahman.

Mahalakshmi is Kriya Swarupa which is an aspect of Rajo Guna. Therefore,

HRIM bija stands for Kriya. This is “Sat” aspect of Brahman.

Mahasaraswathi is Sthiti / Nirodha / Ananda Rupa that holds back both

Prakasa and Kriya which is an aspect of Tamo Guna. Therefore, KLIM bija
stands for Nirodha. This is “Ananda” aspect of Brahman.

1st Interpretation of Navakshari

CHAAMUNDA is the Cosmic Power of Brahman which is Para Shakti.

“Chamati – atthi, sarvam charaacharam iti Chamuh” ie., All the principles
of creation at the time of dissolution is Chamuh. “daati (laati)” is the act of
devouring or swallowing. So, Chaamunda is the Supreme Cosmic Power
that devours the entire creation at the time of dissolution.

VICCHE denotes the act of Salutation. So, the 1st interpretation is :

“Salutations to the all devouring cosmic power Chaamunda that is the

samasti rupa (integrated form) of Mahakali, Mahalakshmi and
Mahasaraswathi”

2nd Interpretation of Navakshari

“Vit Chinoti iti Vicche” ie., bestower of supreme knowledge (Vit). This
would become:

“Prostrations to Mahakali, Mahalakshmi, Mahasaraswathi Swarupa

Chamunda – the bestower of Supreme Knowledge (Brahma Jnana)”

3rd Interpretation of Navakshari

CHAAMUNDA stands of Brahma Vidya.

VICCHE is VIT+CHA+E. VIT stands for Chit aspect of Brahman; CHA
stands for Sat aspect of Brahman and E stands for Ananda aspect of
Brahman. So, this would become:
“May we meditate on Chit rupa Mahakali; Sat rupa Mahalakshmi; Ananda
rupa Mahasaraswathi in our heart for Brahma Vidya”.

4th Interpretation of Navakshari

AIM, HRIM, KLIM = Brahma (Brahma Vachaka or Supreme

Consciousness);
CHA = Jiva is (Jiva vachaka – Individual Consciousness)
AMUNDA = Non-different (Abheda swarupa)
AI = Thus, we know to be
VICCHE = Advaita Jnanaprade; Chit Sat Ananda Rupini

This means:

“May we know the Chit Sat Ananda rupa Brahma who is Chandi to be non-
different from Jiva”

The “Tat Tvam Asi” mahaavaakya is indicated here. The Navakshari when
chanted with this bhavana grants the sadhaka the final union with
Brahman – the Knowledge, Existence and Bliss Absolute.

Interpretation of Chandi Navakshari by Sri T.V.Kapali Sastry – a disciple of

Sri Aurobindo and Ganapati Muni

If all the vowels and consonants in the Mantra are counted, it will be 24
and so, some scholars claim that Navakshari is the Gayatri of Chandi.
There is 7-fold division in the mantra. It is : 1) AIM 2) HRIM 3) KLIM 4)
CHAMUNDAYAI 5) VIT 6) CA 7) E.

Chamundayai is in the dative case while the six others are in the vocative
case. AIM is the Vakbija, the seed-sound of Mahasaraswati, knowledge that
is consciousness, CHIT and corresponds to VIT (Annamaya Kosha) in the
lower triple (Anna, Praana, Manas). Similarly, HRIM is the Mayabija, the
seed-sound of Mahalakshmi, the all-pervasive existence SAT and
corresponds to CA (Praanamaya Kosha) in the lower triple. KLIM is
kamabija, the seed-sound of Mahakali, all consuming delight, Ananda, and
corresponds to E (Manomaya Kosha) in the lower triple.

There are 7 psychological principles that represent 7 planes of

consciousness in the Individual. They are 1) Anna 2) Prana 3) Manas 4)
Vigyana 5) Ananda 6) Chit 7) Sat. Here, Chit, Sat, Ananda represent the
Higher Triple State and Anna, Prana, Manas represent the Lower Triple
State of Individual.

Mahakali, Mahalakshmi and Mahasaraswati represent the higher triple

state of God-head with its Chit, Sat, Ananda Swarupa gets involved in
creation of lower triple worlds ie., physical, vital and mental (Anna,
Praana, Manas) through Vigyana (Gnosis). This Gnosis or Vigyana is
represented by CHAAMUNDA. The lower triple in turn has to evolve into
the higher triple through Chaamunda. Thus, in the Mantra, AIM HRIM
KLIM and Vicce represent the Higher Triple and Lower Triple Worlds
respectively while the CHAMUNDAYAI denotes the world of Vigyana,
Gnosis, the plane of Light (Mahas). The mantra is an invocation to the
Supreme Goddess in the form of Truth-Consciousness-Bliss, made by the
being circumscribed by the lower triple of physical, vital and mental states.
The prayer is made so that the being is freed by the grace of Chaamunda
from his present triple state of distortion to reach the true state of Truth-
Consciousness-Bliss.

Each letter in the Mantra has to be contemplated in a definite colour. AIM

has a moonlike lusture, HRIM has the effulgence of sun, KLIM blazes like
fire, CA has the shine of pure gold, MUN is deep red in colour, DA is deep
blue dispelling the distress, YAI is black destroying the foes and enemies,
VI is white in colour and CCE has a smoky colour.

With regards,
sriram

The three and half shakta pitas of Maharashtra (saade teen sakti
pee

Posted by: "venkata sriram" sriram_sapthasathi@grouply.com

sriram_sapthasathi
Thu Mar 20, 2008 4:04 am (PDT)

Dear Shakta Bandhus,

As all the shakta bandhus are aware that sapthasathi has three main
cycles or charitas with 3 principle deities presiding over each cycle.
One is Dasabhuja (10-handed) Mahakali, Second is Ashtadasa Bhuja
(18-handed) Mahalakshmi and the last is Ashtabhuja (8-handed)
Mahasaraswathi. The samasti rupa Shakti is Chaturbhuja (4-
handed) MahaLakshmi. Corresponding to these 4 deities, there are 4
shakta pitas in Maharashtra.

Ekaveera Devi of Mahurgad near Nanded district of Maharashtra

corresponds to MahaKali of Prathama Charita. Sapthashringi Devi
having 18 hands at village Vani near Nashik corresponds to
Mahalakshmi Madhyama Charita. Bhavani Devi of Tuljapur (Tulja
Bhavani who presented the khadga to Shivaji) corresponds to
Maharaswathi of Uttama Charita. The Mahalakshmi of Kolhapur
corresponds to the Mula Chandi (Samasti Rupa of all 3 cosmic
powers). This Mahalakshmi of Kolhapur is having 4 hands adorning
with Bijapura Phala (a kind of sweet lime), Gaga (Mace), Khetaka
(shield), Sura / Pana Paatra (a bowl) in her 4 hands.

One can enter into the garbha griha of this Mahalakshmi temple and
worship the Devi with one’s own hands chanting the mantras
(irrespective of caste and creed). But one has to wear silk dress
before entering into sanctum sanctorum. There is ample and
spacious hall where one can do the sapthasathi parayana sitting at
one corner. And people from corners visit the Kolhapur and
Sapthashringi for the parayana of sapthasathi. At Sapthashringi, one
can visit the Samadhi of Guru Matsyendranath of Natha
Sampradaya. Here, there is a temple dedicated to Sage Markendeya.
It is a belief that everyday, the Sage Markendeya chants all the
puranas in front of Sapthashringi Devi. And hence, here one of the
18 hands of devi is near one of her ears as if she is keen enough in
listening to the Markendeya chanting the puranas.

These 4 shakta pitas are called “Saade Teen Sakti Pith” in Marati
language. In local parlance, Maharashtrians call them as “Ambaa
Maayi”. Even the word Mumbai is derived from “Maha Ambaa Aayi”.
Aayi denotes the “Mother”. She is the Great Mother Mumba Devi.

With regards,
sriram.
Namah Chandikayai.
Message to Siva Bhaktas on occassion of Siva Ratri
Posted by: "venkata sriram" sriram_sapthasathi@grouply.com
sriram_sapthasathi
Thu Mar 6, 2008 10:14 pm (PST)

Dear Devotees of Mahayogeshwara Shiva,

A small message for all us on the occassion of Siva Ratri.

By the term ‘Ratri’ here, one should not be confused with ordinary
night where one is in Tamo maya avastha. Brahma mayaatmika
Ratrih says the purana. The term “Ratri” is of the state of Absolute
Consciousness. Ratri is termed as the abhava or aprakasa (non-
illumination) of indriya
pravrittis. Ratri is a state or phenomena where all the indriyas are in
the
state of dissolution. It is a state where the entire sense organs and
organs of perception (knowledge) are withdrawn and dissolved in
the source at Heart Centre (Hridaya Guha).

This Ratri is always accompanied by Knowledge Absolute (Usha).

And hence, the Rig Veda extols both Ratri and Usha as twin sisters.
If we try to visualize the single day of 24 hours as a single entity in
Kala Chakra, it has only two phenomena ie., RATRI and USHA.
When Usha approaches, it is followed by Ratri. When Ratri
approaches, it is followed by Usha. So, when Ratri approaches, it
brings along with it the Usha (the Divine Knowledge). This transition
period where there is a cusp of Ratri and Usha is Sandhya. To abide
in this CUSP OF RATRI & USHA is the SANDHYA UPASANA OR
ANUSHTANA. This state of Cusp is the state of Absolute Bliss which
is not touched by Kala (Time). This State is called SIVA RATRI – The
State of Absolute Bliss.

This sort of complete dissolution is possible only on Amaavasya

(New Moon Day) because on Amaavasya, the Chit Chandra Mandala
at Sahasrara shines with 1 Kala which is called Amaa Kala / Chit Kala
/ Nitya Kala / Dhruva Kala. This kala is also called Shodasi Kala
which is of the state of Absolute Existence, Absolute Knowledge and
Absolute Bliss. On the 14th day of Dark Fortnight, the Chit Chandra
Mandala has 2 Kalas. So, constant reflection and meditation on the
14th night of dark fortnight, the out of 2 kalas, 1 Kala gets depleted.
When this state of dissolution of 1 kala is achieved, it is called
‘LINGA UDBHAVA KALA”. This is the state where the upasaka is
one with the Maha Nitya Kala which is the PARAMA JYOTI. This
Parama Jyoti is also called PARAMA SIVA. This is the secret of the
CUSP of Chaturdasi and Amavasya. When the Upasaka abides in this
State of Maha Nitya Kala on Amavaasya, it is called ‘MAHA SIVA
RATRI’ where all his External Organs, Organs of Perception,
Mind, Intellect, Cognizance, Ego gets dissolved in the Heart.

Let us all worship this PARAMA SIVA and abide in Absolute State.

With regards,
Sriram

Namah Sivaya