Subtle Significance of Durga Sapthasathi
This is a short profile of of the secret of Chandi Sapthasathi. It would be useful for the devotees devotees who do regular para yana of Chandi. CHANDI SAPTHASATHI RAHASYA The Devi Mahatmyam or Sri Chandi Cha ndi Sapthasathi, which forms the core text in Markandeya Purana P urana which w hich is revered revered by most of the Shakta s or Worshippers Worshippers of Divine Mother Mother as Durga. Essentially Sri Chandi reflects reflects on 3 cycles. It is a n allegory. It represents represents the evolution evolution of spiritual a spirant towards the self realization, a n internal strugg le for the communion communion with his Soul, the Mother Divine. During this process of perfection, he encounters several barriers and bottlenecks bottlenecks in the form of his Vasanas Vasa nas (mental tendencies) tendencies) that come his way a nd make the path pat h obscure and quite difficult. difficult. Fa lling 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 knowledge and makes him aware a ware 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 Sapthasa thi represent represent the gross, subtle, causal bodies bodies or the physical, mental mental and psychic bodies of the individual individual aspirant who a ccompany ccompany him till he reaches the supreme supreme goal. The Chandika Pa rameshwari, who is non different from Supreme 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 represen representt Prathama, Pratha ma, Madhyama Madhya ma and Uttama Charitras respectively. respectively. Agni, Vaa yu and Surya are the deities 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 wonderful characters. chara cters. The poet poet uses certain phrases to infuse fear a nd reverence reverence for the Divine Power Power like “Chandika Chandavikrama”, “Durga Durgartinasini”, “Kali Karaalavadana”, “Humkarenaiva Bhasma”, “Utthaya cha Mahasim Hum Devim Chandamadhavath” Chandamadhava th” etc. These words words and vibrations have terrific impact on the person person who chants the sapthasathi. sapthasa thi.
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 a ny standard or measure; measure; “whom even the Gods fear when he gets ang ry in battles”, “through the fear of him the wind blows, the sun rises, Indra, Ag ni, Death ha sten their their courses”. So, the command of this Sovereign Queen instills 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, Hence, the sruti says “Mahat Bhayam Vajramudyatam..”. Here “Vajra” denotes Brahma. The word “Sapthasati” denotes the the parable of 7 satis or matrika s. The Prathama Charitra extols 1) Kali 2) Tara 3) Chinnamasta 4) Sumukhi 5) Bhuvaneshwari 6) Bala 7) Kubja respectively. respectively. The Madhyama Madhyama Charitra Cha ritra 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 Sa takshi 3) Sakambari 4) Bhima 5) Rakthadantika 6) Durga 7) Brahamari Devis are euologized respectively. respectively. These 7 samasti devis are a re called Saptha -Sathis. THE MURTHI RAHASYA OF CHANDI MULAPRAKRITI / CHANDI This Chandi is the Mula Prakriti having 4 ha nds with weapons weapons 1) Matulinga fruit (a kind of sweet sweet lime with seeds inside) 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 al so called “Maha La kshmi” (not the 18-handed 18-handed Mahalakshmi of Madhyama Charita). Linga is Purusha, Yoni is Prakrit and Naga denotes denotes the Time (Kala ). This implies that she is beyond beyond Prakrit, Pra krit, Purusha an d Time. She is the Parasakti that transcend tra nscendss the 3 dimensions. 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 Pra kriti / Chandi is : “Sarvaadhyaam Agunaam Alakshya Vapusham Vyaapyakhilam Samsthithaam Lakshyaam Cha Trigunaatmikaam Kanakaabham Hemaadibhushaanvitaam Bijapura Gade Cha Khetaka Suraapaatre Karaih Bhibhratim Yonim Lingamahim cha murdhni murdhni dadhatim Chandim Bhaje Chinamay eem” MAHAKALI When, this Avyakta Brahma rupa Mahalakshmi which is Triguna (of three qualities in saamya a vastha) decides to become become many ie, ie, “Bahusyaa m Prajayeya..”, then comes comes her Tamo Guna Pradhana form of Maha Kali with 4 arms. a rms. She has 4 arms holding 1) Khadga (sword) 2) Pana Pa tra 3) Severed Head Head 4) Shield. The dhyana 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 functions of the 10-handed Mahakali (Presiding Deity of Pra thama Charitra) 1) To delude the devatas devatas 2) To help Mahakala a t the time of Pralaya Prala ya 3) To Dissolve Brahma at the time of Mahaprala ya 4) To create Hunger 5) To create Thirst 6) To create Sleep 7) To create Desire 8) To perform perform Dushta Sikshana 9) To make the Mahavishnu sleep at the time of Mahaprala ya before the start of new creation 10) Not letting the devatas to know her true Nature MAHASARASWATHI Now, from the above mentioned mentioned 4-armed Mahalakshmi, with Sattva Guna Pradhana, Pra dhana, 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 Mahasaraswa thi which is presiding presiding deity for the Uttama Charita .
It is to be noted that the devata devata Kausiki mentioned mentioned in 5th chapter of Utta ma Charita is called Kalika. From this “Kalika” shakti, “Kali” shakti originated. This “Kali” in 7 th chapter, kills the two demons demons Chanda and a nd Munda. So, Mahakali, Kalika and Kali all three are different aspects. Mahakali is the presiding presiding deity of Pratha ma charita; charita ; Kalika is the Kausiki Devi that manifested from Parvathi a nd Kali, which gets manifested from the the anger of Kausiki Ka usiki (Kalika) does the chanda-munda chanda-munda samhara . The functions functions of the 8-handed Mahasaraswathi Mahasara swathi (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 (Possessivene (Possessiveness). ss). These bondages are 1) Ghrina (Hate) 2) Lajja (Shame) 3) Bhaya (Fear) 4) Shankaa (Doubt) 5) Jugupsaa (Reproach) 6) Kula Abhimana (Ca ste) 7) Jaati (Creed) 8) Sheela (Modesty). Any consciousness which is bound by these 8 bondages is called Jiva a nd the Consciousne Consciousness ss that is free from all these chains is called Sadasiva (Universal consciousness). consciousness). The Chapter 8 of Sapthasathi describes describes allegorically all egorically these 8 types of bondages. They are given below: 1) Hatred is depicted by Asura Udayudha 2) Sha me is depicted depicted by Asura Ka mbu 3) Fear is depicted depicted by Asura Kotivirya 4) Doubt is depicted by by Asura Dhaumra 5) Reproach is depicted depicted by Kalaka Kala ka 6) Caste is depicted by Asura Asura Da uhadri 7) Creed is depicted by the Asura Kalkeya 8) Modesty is depicted 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 (Possessivene (Possessiveness). ss). Mahasaraswa Mahasa raswathi thi severs severs these 8 pasas / bondages with the help 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 Pa sa / bondage. Thus, her 8 hands and the weapons she holds are meant to sever the 8 bondages. Her 8 vidya murtis or 8 matrikas a re: 1) Brahmi 2) Maheshwari 3) Kaumari 4) Vaishnavi 5) Varahi 6) Narasimhi 7) Indrani 8) Cha munda munda
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 noted that this 4-a rmed Mahalakshmi herself herself with her own Rajo Guna remains as Ma halakshmi. The 18-handed Mahalakshmi of Madhyama Charita which is the Rajo Guna Swa rupa contains in her both both the aspects of Tamogunaatmika Mahakali of 10 hands and Sattvagunaatmika Mahasaraswathi of 8 hands. The Functions Functions of 18-handed Mahalakshmi (Presiding Deity of Madhyama Charitra) The 18 hands of the Mahalakshmi Maha lakshmi denotes 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) Day a 17) Tushti 18) Bhranti respectively. 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 Chaita nya (Undifferentiated (Undifferentiated Consciousness) Consciousness) has in it an a n 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 ca lled the Cosmic Energy. Energy. It is this Pra kriti which is the reflection of Supreme Consciousness called Purusha or Brahman, divides itself into 3 Cosmic Forces called SATTVA (Efflulgence / Luminence), Luminence), RAJAS (Distraction / Throb) and TAMAS (Inertia / Stability).
When the Purusha Purusha alongwith a longwith his inherent inherent Prakriti is said to hav e willed willed many to become become manifold (Bahusyaam Praja yeya…..), there was g radual intensification of the density density of the will, a s 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 / Ra jo Guna reverts back the Purusha to know his ‘OWN SELF’ which is His Cog nizance / Prakriti. Pra kriti. Along with the First Throb, which is of Rajo Guna Swarupa, Swarupa , two more throbs also emanate from this Prakriti-Purusha Pair. This second throb is Prakasa / Luminence / Effulgence. Effulgence. This is Sattva Sat tva Guna. It is with this Prakasa Pra kasa or Luminence 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 first throb which is Kriya rupa Rajo Guna and the second throb which is Prakasa (Illumination). Having Having known its Own Self, the Purusha Purusha stays in his own State holding Praka sa and a nd Kriya. This is the Tamo Maya Ava stha of Purusha. So, Prakriti = Prakasa (Sattva) + Kriya (Rajas) + Sthiti (Tamas). Pantanjali Yoga Sutra says that “Prakasa Kriya Sthiti Silam Bhutendriyatmakam Bhogaapava Bhoga apavargartha rgartha m Drishyam” ie., entire Cosmos Cosmos is the manifestation of these three Gunas. These 3 Gunas are a re ever-changing ever-changing in different different permutations and combinations and reflect as Jagat. Where there there is more Kriya (Rajo (Raj o Guna) and less Prakasa (Sattva Guna), that state is Dukha-maya (Sorrow/Pain). Where, Where, there is more more Prakasa (Sattva Guna) and less Kriya (Rajo Guna), that state sta te is Sukha (Pleasure). Where there there is neither neither Prakasa Praka sa and a nd Kriya, this State is Moha (Delusion). This This is Tamo Maya Avastha. The entire Jagat Jag at is the combination combination of these Pleasure, 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 Vika sa (Inward Journey towards the Subject) Subject) of the Jiva to become Ishwara is ca lled Para Prakriti. The order of Para Pra kriti 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 Vika sa and Moha / Delusion Delusion is the Bahirmukha Vikasa of Ta mo Guna. Now, the Devi Mahatmyam having the 3 charitas ie., Prathama, Madhyama and Uttama Charitas represent represent these three three aspects of Prakasa , Vairagya Vaira gya and Nirodha of Prakriti. These 3 charitas or cycles embark embark upon the spiritual spiritual journey of Jiva to become Siva. Siva. The Prathama, Pratha ma, Madhyama and Uttama Charitas represent represent the cutting a sunder sunder the knots of Brahma, Brahma , Vishnu and Rudra respectively. respectively. PRATHAMA CHARITA (SATTVA GUNA OF JIVA – PRAKASA) It represents the PRAKASA of Sattva Guna. And hence, samputikarana with Vak / Saraswatha Sara swatha Bija (AIM) is performed. performed. The presiding 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 symbolic representation representation of Brahma Granthi Bedhana where Agaa mi Karma of the Jiva is reduced to ashes. ashes. The Allegory in Prathama Charita and its Secret Dissolution Dissolution is also called Ka lpantha or end of one cycle. During the period of Dissolution and Creation, there there is a gap ga p in the cycle. During this period, period, cosmos gets dissolved in the seed seed form. This is called Ekaarnavikrita. Ekaarna vikrita. 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 a lso called the Mind. During During that tha t moment, nothing exists except Pure Consciousness. This Pure Consciousness or Suddha Chaitanya is in communion communion with All-pervasive Chit Chit Shakti. This Suddha Chaita nya along with his all-pervasive chit shakti is called Praana (sruti says “that which holds and bears the entire cosmos is praa na”. This a ll-pervasive ll-pervasive consciousness consciousness along with his Yoga Maya rupa r upa 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 all-pervasive chidakasa swa rupa, arise two tendencies. tendencies. They They arise from the mala or dirt of Vishnu’s sruti / ears. Mala denotes denotes the Avarana dosha or the veil. Karna denotes the Akasa (Sa bda which is perceived through Karna is the Tanmaatra of Akasha. They are Madhu and Kaitabha. Now who are these demons demons? ? [Kitavadbhavateeti [Kitava dbhavateeti Kitabha, tasya bhava iti Kaitabha; tat Madhu]. Madhu is sweet which is Vishishta Ananda Swarupa and Kaitabha Kaita bha is a worm-like manifestation in myriads. The are myriads in number 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 dissolution,, Brahma, the Manas (Samkalpas) (Sa mkalpas) which is the Srushti Srushti Shakti, is united and one with Vishnu, the Chidakasa. When these two tendencies arise, the Mind or the Ma nas becomes activated and thinks for creation of Cosmos in the form of “Bahusyaam “Bahusyaa m Prajayeya…” 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 becoming Many” Ma ny” that are Ka itabha and a nd 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 Ma dhu and Kaitabha. Kaita bha. These are the Asuri qualities of Divine Mother Mother which She alone is ca pable of removing. 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 (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 Vishuddha Sa ttva Guna at Vigyanamaya Vigyana maya Kosha, the Mind and its tendencies tendencies (Brahma in Jiva ) are merged in the Praana – the Vyasthi Chaitanya (Vishnu in Jiva).
The Vyasthi Chaitanya (the Praana) in communion communion with Individual Individual Consciousness Consciousness (Yoga (Yoga maya) rests on Sa mskaras (Anantha – The Serpent). Serpent). In this state of consciousness, the world which used 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 phenomen phenomenon. on. When poised poised in such a sta te at Vig yanamaya 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, hence, they are Agaa mi Karma Bijas. The Jiva a nnihilating his two tendencies tendencies with his Vital Energy (Praana (Pra ana – Vishnu) merges with Tamo-rupa Para Prakriti. The First Cycle establishes establishes “CHIT” state of Brahma which is Sat-Chit-Ananda Swa rupa. 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, Srotavya h, Mantavyah, Nidhidhyasitvyah…”). 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 ana lysis between 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 cycles are a re 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 seeking pleasure by becoming becoming ma nifold which is Bahutva Ananda (Madhu) in the 1st cycle, enters into the 2nd cycle which is Ma dhyama Charita.
MADHYAMA CHARITA (RAJO GUNA OF JIVA – KRIYA AND VAIR AGYA) It represents represents the KRIYA of Ra jo Guna. Tthe Kriya is the Vig orous Activity which is of Rajo Guna Swarupa. And hence, samputikarana with Maya Bija (HRIM) is performed. performed. The presiding presiding deity of this Madhyama Charita is Mahala kshmi, 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 representation of Vishnu Granthi Bedhana where Sanchita Karma of the Jiva is reduced reduced to ashes. a shes. 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 atta chments and self-rega self-regarding rding impulse which which is the external external ma nifestation of Rajo Guna in the t he form of Mahishasura. The Jiva enters into the 2nd Cycle which is the realm of Internal Manifestation of Ra jo Guna with Para Vairag ya. At this point, there is is a constant consta nt tug-of-war between his antarmukha vikasa of Rajo Guna (Para Vairagya) and Bahirmukha Vikasa of Rajo Guna (Krodha in the form of Ma hishasura). Uproots his external external ma nifestation of of Rajo Guna (Ma hishasura) with detachment detachment and self-analysis (Antarmukha Vikasa of Rajo Guna). G una). 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 a nnihilation 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 Praa na – Vita l Force (Vishnu) (Vishnu) and Jnana (Siva). This effort collectively collectively manifests one’s latent Divine Consciousness (Durga). The Human Consciousness adhering to the path of righteousness 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 Self-Enquiry starts. The Jiva begins to enquire his his true self. Thus, Thus, the Jiva merges with Rajo Rupa Para Prakriti. This Charita establishes 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 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 a nd 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” “ANANDA” swarupa of Brahman a nd hence hence samputikarana of “KLIM” is done.
A very subtle form of attachment, the desire to perpetuate as Monad, to continue one’s one’s Individual Individual as an a n INDIVIDUAL SELF that exists a s 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 Then proceeds proceeds to sever 8 bondages / chains (Ashta Paasaas) Paa saas) that bind the Jiva to the Maya. These bondag bondages es 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 demons are uprooted, there there is still last la st trace of Jiva tva (the Dvaita Bhava that I am Jiva) left out which is Rakthabija. This is the “Conditioned “Conditioned Individual Individual Ego” which gets manifested again aga in and a gain. And hence, it has to be sucked in by a powerful strong, violent and ferocious force of Consciousness Consciousness – the Kali. When this Jiva Ahamkara - Ego is uprooted, uprooted, all the tendencies related to Jiva (the Individual) are dissolved. The Jiva becomes Ishwara. But remember, remember, this is not the final g oal 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 tendencies ie., Asmitha (Aham or I-ness) I-ness) and a nd Mamatha (My-ness (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 entire creation is Mine” is Ma matha. This is represented represented by demon demon Nishumbha. During the la st crusade, Nishumbha Nishumbha (Ma matha) is killed. And what remains is the Shumbha Shumbha – the Asmitha. The “I-ness” “I-ness” of Ishwara which is called Mahamaya. When When this last trace of “I” in Ishwara is dissolved which is Shumbha, Shumbha, the Ga tes of Heaven are t hrown open 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 end of 3rd cycle – the Uttama Charita. This is really most sublime, most 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 represents the manifestation of of Shuddha Chaita nya Swarupini (the Supreme Consciousness) which is called “Chandika”. This Kausikis is also ca lled “Kalika”. This is the Supreme Brahman in Feminine Form. From this form, the “Kali” is manifested manifested for slaying the demons demons Dhumralochana, Chanda and Munda. Dhumralochana Dhumralochana is the representative 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 reflected in Buddhi. The individual individual g ets carried awa y by the wrong notion notion of this phenomenon to be the “Self-Realization”. Chanda & Munda Chanda a nd Munda denote denote the Pravritti and Nivritti of the Jiva. The Pravritti and Nivritti does not convey the ordinary meaning of extrovertness and introvertness. introvertness. Pravritti is the act of reverting 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 a way from objectives objectives pleasures (Pravritti) and with the tendency tendency to get rid of “I-ness” in Vigyana Maya Kosa (Nivritti), this “I-ness” or “Aham-Sphurana” gets illumined in Intellect. Intellect. The sadhaka sadha ka under the influence influence of these Pravritti, Nivritti and a nd Bhranti, falsely fa lsely identifies 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 Supreme Consciousness, Consciousness, thus manifested manifested from Kausiki / Kalika / Chandika slays the Smoky Vision (Dhumralochana), (Dhumralochana), Pravritti (Chanda) and Nivritti (Munda). Emanation of 8 (Ashta) Matrikas and slaying of 8 Demons Though, the Bhranti, Abhyasa and Vaira gya drops down, 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 “Conditional Eg o” in the Jiva tha t is the bottleneck for for his merger with Ishwara. These ashta kleshas or 8 bonds / fetters that bind the Jiva in the phenomen phenomenal al existence existence or samsa ra are : 1) Ghrina (Hate), 2) Lajja (Shame), 3) Bhaya (Fear), 4) Shankaa (Doubt), 5) Jugupsaa (Reproach), (Reproach), 6) Kula Abhimana (Caste), 7) Jaati Jaa ti (Creed), 8) Sheela Sheela (Modesty). They are represented by the Asuras Udyudha, Kambu, Kotivirya, Dhaumra, Ka laka, Daurhruda, Maurya, Kalakeya K alakeya respectivel respectively. y. Any consciousness consciousness which is bound by these 8 bondages is ca lled Jiva. These 8 types of demons are under the control of Shumbha and Nishumbha that are Asmitha (I-ness) and Mamakara (Possessivene (Possessiveness). ss). Mahasaraswa Mahasa raswathi thi severs severs these 8 pasas / bondages with the help 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 Pa sa / bondage. Thus, her 8 hands and the weapons she holds are meant to sever the 8 bondages. Her 8 vidya murtis or 8 matrikas a re: 1) Brahmi 2) Maheshwari 3) Kaumari 4) Vaishnavi 5) Varahi 6) Narasimhi 7) Indrani 8) Cha munda munda 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 “Conditioned Individual Individual Ego” which gets manifested again aga in and a gain. And hence, it has to be sucked in by a powerful strong, violent and ferocious force of Consciousness Consciousness – the Kali. When this Jiva Ahamkara - Ego is uprooted, 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 Conditioned Individual Individual Eg o 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 on “Aham “Aha m Brahma Asmi” and “Ayam Atma Brahma”. This jivatva stands as barrier for his Brahmi Sthiti and surfaces up again aga in and aga a gain. in. To uproot uproot this tendency, tendency, with the aspect of powerful supreme consciousness, the sadhaka should put his full force of Faith, Experience, Experience, Logic, Shastra Jnana a nd Kripa. These are the symbolic symbolic representation representation of Chamunda’s 5 weapons Shula, Vajra , Bana, Ba na, Asi, Rushti. These 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 propounded by by Vedas and a nd constant comparison with one’s experience experience and that of sastraic injunctions injunctions 5) Kripa : The Grace of Mother Mother and Prapatti Prapa tti The gra ce of Mother is symbolically described described as Chamunda devouring devouring the Rakthabija and sucking the blood. As soon as, the Jiva bhava rupa r upa Rakthabija is slayed, Jiva does not remain remain as Jiva but a s is reflected in “I” of Ishwara. The Jiva becomes becomes Ishwara. Shumbha And Nishumbha Now, from Madhu, Kaitabha Kaita bha till Rakthabija, Ra kthabija, a ll the demons demons are the tendencies tendencies of Jiva. Jiva . With the death of Ra kthabija, the Individual Individual Conditioned Conditioned Consciousne Consciousness ss (the Jivatva of Sadhaka) is merged in Universal Ego of Ishwara.
In Ishwara also, there exists two tendencie tendenciess or samskaras samska ras 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 completely merges in ANANDA SWARUPA CHANDI. THE CHANDI NAVAKSHARI MANTRA AND ITS I TS 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 g iver 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, KLI M, here it is given as AIM. Though the Lakshmi bija is SRIM, here it is given g iven 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 Bijas are of Kali, Lakshmi and Sa raswathi. Whereas, the deities of 3 Charitas are Mahakali, Mahalakshmi and Maharaswathi that are entirely different different aspects a spects as I mentioned mentioned above in introducing introducing murthi ra hasya. Mahakali is Prakasa Swarupa which is an aspect of Sattva Guna. Therefore, AIM bija stands for Prakasa (Illumination). This is “Chit” aspect of Brahman. Mahala kshmi is Kriya Swarupa which is an a spect spect of Rajo Guna . Therefore, 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 w hich is an aspect of Tamo Guna. Therefore, Therefore, KLIM bija stands for Nirodha. This is “Ananda” aspect of Brahman. 1st Interpretation of Navakshari CHAAMUNDA is the Cosmic Cosmic Power of Brahman which is Para Sha kti. “Chamati – atthi, sarva m charaa charam iti Chamuh” ie., All the principles principles of creation creation at the time of dissolution dissolution is Chamuh. “daati (laati)” ( laati)” is the act of devouring or swallowing. So, Chaamunda is the Supreme Cosmic Cosmic Power that devours devours the entire creation at the time of dissolution. dissolution. VICCHE denotes denotes the act of Salutation. So, the 1st interpretation is : “Salutations to the all devouring cosmic power power Chaamunda that is the sama sti rupa (integrated form) of Mahakali, Mahalakshmi and Mahasaraswathi” 2nd Interpretation Interpretation of Navakshari Nava kshari “Vit Chinoti iti Vicche” ie., bestower of supreme knowledge (Vit). This would become: “Prostrations to Mahakali, Mahalakshmi, Mahasaraswathi Swarupa Chamunda – the bestower bestower of Supreme Supreme Knowledge (Brahma Jnana)” 3rd Interpretation Interpretation of Navakshari Na vakshari CHAAMUNDA stands of Brahma Vidya. VICCHE is VIT+CHA+E. VIT stands for Chit aspect of Brahman; CHA stands for Sat aspect a spect 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 = Bra hma (Brahma Vachaka or Supreme Supreme Consciousne Consciousness); ss); CHA = Jiva is (Jiva vachaka va chaka – Individual Individual Consciousnes Consciousness) s) AMUNDA = Non-different Non-different (Abheda (Abheda swarupa) swa rupa) 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 non-different from Jiva” The “Tat Tvam Asi” maha avaakya avaa kya is indicated here. here. The Navakshari when chanted with this bhavana grants the sadhaka the final union with Brahman – the Knowledge, Existence and Bliss Absolute. Interpretation Interpretation of Chandi Navakshari by Sri T.V.Kapa li Sastry – a disciple of Sri Aurobindo Aurobindo and Ganapati Ga napati Muni If all the vowels and consonants 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 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 others are in the t he vocative case. AIM is the Vakbija, Vakbija , the seed-sou seed-sound nd of Mahasara swati, knowledge that is consciousness, CHIT and corresponds to VIT (Annamaya Kosha) in the lower triple (Anna, Praa na, Manas). Mana s). Similarly, HRIM is the Mayabija, the seed-sound seed-sound of Mahala kshmi, the all-pervasive all-pervasive existence SAT SAT and corresponds to CA (Praanamaya (Praana maya Kosha) in the lower triple. KLIM is kamabija , the seed-sound seed-sound of Mahakali, a ll consuming consuming delight, Ananda, a nd corresponds 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 represent the Higher Higher Triple State a nd Anna, Pra na, Mana s represent represent the Lower Lower Triple State of Individual. Mahakali, Mahalakshmi and Mahasaraswati represent the higher triple state of God-head with its Chit, Sat, Ana nda Swarupa gets involved involved in creation of lower triple worlds ie., ie., physical, vital and mental (Anna, Pra ana, Mana s) through Vigya na (Gnosis). This Gnosis or Vigyana is represented represented by by CHAAMUNDA. The lower triple in turn has to evolve into the higher triple through Chaamunda. Thus, in the Mantra, AIM HRIM KLIM a nd Vicce represent represent the Higher Triple and Lower Triple Worlds respectively while the CHAMUNDAYAI denotes the world of Vigya na, Gnosis, the plane of Light (Mahas). The mantra is a n invocation to the Supreme Goddess in the form of Truth-Consciousness-Bliss, made by the being circumscribed circumscribed by the lower triple of physical, vita l and mental sta tes. The prayer is made so tha t the being is freed by the grace of Chaa munda from his present triple state of distortion to reach the true state of Truth-Consciousness-Bliss. Each letter in the Ma ntra has ha s to be contemplated in a definite colour. colour. AIM has a moonlike moonlike lusture, HRIM has the effulgence of sun, KLIM bla zes like fire, CA has the shine of pure gold, MUN is deep red in colour, DA is deep blue dispelling dispelling the distress, YAI i s black destroying destroying the foes and enemies, enemies, VI is white in colour and CCE has a smoky colour. colour.
