Subtle Significance of DURGA SAPTHASATI

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Subtle Significance of Durga Sapthasathi

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Subtle Significance of Durga Sapthasathi

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This is a short profile of the secret of Chandi Sapthasathi. It would beuseful for the devotees who do regular parayana of Chandi.

CHANDI SAPTHASATHI RAHASYA

The Devi Mahatmyam or Sri Chandi Sapthasathi, which forms the core text inMarkandeya Purana which is revered by most of the Shaktas or Worshippers ofDivine Mother as Durga. Essentially Sri Chandi reflects on 3 cycles. It is anallegory. It represents the evolution of spiritual aspirant towards the selfrealization, an internal struggle for the communion with his Soul, the MotherDivine. During this process of perfection, he encounters several barriers andbottlenecks in the form of his Vasanas (mental tendencies) that come his way andmake the path obscure and quite difficult. Falling prey to these pleasures, hegets snared and entangled in the phenomenal and mundane existence. He getstired, dejected and depressed. And during this hard times, that Mother comes inthe form of Guru and imparts the supreme knowledge and makes him aware of hisdivine self, and infuses him with revitalized energy, stays beside him in hishardships, holds his hand in the tortuous, thornypath 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 individualaspirant who accompany him till he reaches the supreme goal.

The Chandika Parameshwari, who is non different from Supreme Brahman, is alsothe Maha Maya / Adya Sakti/ Agni / Vaak that manifests itself in 3 forms as 3Vyahritis. They are Bhu, Bhuvah and Suvah which represent Prathama, Madhyamaand Uttama Charitras respectively. Agni, Vaayu and Surya are the deities thatrepresent these 3 cycles. The Chandi Sapthasathi, otherwise called “The Battleof Life” is a chronicle of the battles fought between the Devi and the DivineForces on one side and Asuric, Anti-Divine Forces on the other. It is a greatsadhana shastra. On the poetic side of it, it has all the nava (9) rasas withwonderful characters. The poet uses certain phrases to infuse fear andreverence for the Divine Power like “Chandika Chandavikrama”, “DurgaDurgartinasini”, “Kali Karaalavadana”, “Humkarenaiva Bhasma”, “Utthaya chaMahasim Hum Devim Chandamadhavath” etc. These words and vibrations haveterrific impact on the person who chants the sapthasathi.

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Chandi denotes the sovereign queen of the supreme Brahman. The word isderived from the root ‘Chad’ means anger, which actually denote a sense ofextra-ordinary quality not limited by any standard or measure; “whom even theGods fear when he gets angry in battles”, “through the fear of him the windblows, the sun rises, Indra, Agni, Death hasten their courses”. So, thecommand of this Sovereign Queen instills fear in all the Gods and makes themperform their respective duties. It is in this sense that the root ‘Cad’ isused. Hence, the sruti says “Mahat Bhayam Vajramudyatam..”. Here “Vajra” denotesBrahma.

The word “Sapthasati” denotes the parable of 7 satis or matrikas. The PrathamaCharitra extols 1) Kali 2) Tara 3) Chinnamasta 4) Sumukhi 5) Bhuvaneshwari 6)Bala 7) Kubja respectively. The Madhyama Charitra extols 1) Lakshmi 2) Lalitha3) Kali 4) Durga 5) Gayatri 6) Arundhati 7) Saraswati respectively. The UttamaCharitra 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 euologizedrespectively. 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) Matulingafruit (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 Yoniover it. Matulinga denotes that she is karma phala pradatri, Gada denotes herKriya rupa Vikshepa Sakti, Khetaka denotes Jnana sakti and Pana Patra denotesher Turiya Vritti. She is also called “Maha Lakshmi” (not the 18-handedMahalakshmi of Madhyama Charita). Linga is Purusha, Yoni is Prakrit and Nagadenotes the Time (Kala). This implies that she is beyond Prakrit, Purusha andTime. She is the Parasakti that transcends the 3 dimensions. This is theAvyakta Swarupa of Brahma which is without any Nama, Rupa. This Chandi is theUpaasya Devata of the entire Sapthasathi. This is the Samasti Rupa of Mahakaliof Prathama Charita, Mahalakshmi of Madhyama Charita and Mahasaraswathi ofUttama Charita.

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The Dhyana sloka for this Mula Prakriti / Chandi is :

“Sarvaadhyaam Agunaam Alakshya Vapusham Vyaapyakhilam SamsthithaamLakshyaam Cha Trigunaatmikaam Kanakaabham HemaadibhushaanvitaamBijapura Gade Cha Khetaka Suraapaatre Karaih BhibhratimYonim Lingamahim cha murdhni dadhatim Chandim Bhaje Chinamayeem”

MAHAKALI

When, this Avyakta Brahma rupa Mahalakshmi which is Triguna (of threequalities 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 armsholding 1) Khadga (sword) 2) Pana Patra 3) Severed Head 4) Shield. The dhyanasloka is “Sa bhinnanjana sankaasa damstramkita varaanana, vishala lochana naaribabhuva 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 whichis 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) ToDissolve Brahma at the time of Mahapralaya 4) To create Hunger 5) To createThirst 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 newcreation 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 VinaPushtakadharini….”.

This 4-armed Sattva Guna Pradhana Mahasaraswathi is the source of origin the8-handed Mahasaraswathi which is presiding deity for the Uttama Charita.

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It is to be noted that the devata Kausiki mentioned in 5th chapter of UttamaCharita 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 thepresiding deity of Prathama charita; Kalika is the Kausiki Devi that manifestedfrom 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 UttamaCharitra)

As per the Tantra, there are 8 bondages / chains which bind the soul. These 8bondages arise from Asmita (I-ness) and Mamakara (Possessiveness). Thesebondages 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 calledJiva and the Consciousness that is free from all these chains is called Sadasiva(Universal consciousness). The Chapter 8 of Sapthasathi describes allegoricallythese 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) Creedis 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 thatare Asmitha (I-ness) and Mamakara (Possessiveness).

Mahasaraswathi severs these 8 pasas / bondages with the help of her 8 aspectsof Vidya Vrittis of Ashta (8) Matrikas and grants the swa-swarupa jnana. Shemanifests 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 8bondages. Her 8 vidya murtis or 8 matrikas are:1) Brahmi 2) Maheshwari 3) Kaumari 4) Vaishnavi 5) Varahi 6) Narasimhi 7)Indrani 8) Chamunda

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

MAHALAKSHMI

Now, it is to be noted that this 4-armed Mahalakshmi herself with her own RajoGuna remains as Mahalakshmi. The 18-handed Mahalakshmi of Madhyama Charita whichis the Rajo Guna Swarupa contains in her both the aspects of TamogunaatmikaMahakali 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 ofManifestations in the form of 1) Buddhi 2) Nidra 3) Kshudha 4) Chaaya 5) Sakthi6) 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 detailedreference of these manifestations are reflected in 5th chapter of UttamaCharita. (Pl. refer the Aparajita Stuthi)

PRAKRITI – ITS NATURE AND MANIFESTATION

The Nirvikalpa Chaitanya (Undifferentiated Consciousness) has in it an aspectwhich is indivisible with it which is called the Maya. This Chaitanya is calledPurusha and the Maya is called Prakriti. The divine pair Purusha-Prakriti is ofabsolute existence which is anaadi (without begin and end). Now, before delvinginto the intricacies of Sapthasathi, it is important for us to know thePrakriti, per se, its Gunas (Nature) and its 3 manifestations.

The concept of Prakriti is most fundamental to understand the central theme ofDevi Sapthasathi. It is called the Cosmic Energy. It is this Prakriti which isthe reflection of Supreme Consciousness called Purusha or Brahman, dividesitself into 3 Cosmic Forces called SATTVA (Efflulgence / Luminence), RAJAS(Distraction / Throb) and TAMAS (Inertia / Stability).

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When the Purusha alongwith his inherent Prakriti is said to have willed manyto become manifold (Bahusyaam Prajayeya…..), there was gradual intensificationof the density of the will, as a result, a throb or disturbance is created inthe harmonious state of Prakriti-Purusha. This ‘First Throb’ is Rajo Guna ofPrakriti. This throb / Rajo Guna reverts back the Purusha to know his ‘OWNSELF’ which is His Cognizance / Prakriti. Along with the First Throb, which isof Rajo Guna Swarupa, two more throbs also emanate from this Prakriti-PurushaPair. This second throb is Prakasa / Luminence / Effulgence. This is SattvaGuna. It is with this Prakasa or Luminence that Purusha knows his own Prakritiwhich is also his “I-Ness” or “Aham-Sphurana”. Now, the third throb is of theform of “Sthiti / Nirodha” or Sustenance. This is Tamo Guna. This third throbholds both the first throb which is Kriya rupa Rajo Guna and the second throbwhich is Prakasa (Illumination). Having knownits 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 BhutendriyatmakamBhogaapavargartham Drishyam” ie., entire Cosmos is the manifestation of thesethree Gunas. These 3 Gunas are ever-changing in different permutations andcombinations and reflect as Jagat.

Where there is more Kriya (Rajo Guna) and less Prakasa (Sattva Guna), thatstate is Dukha-maya (Sorrow/Pain). Where, there is more Prakasa (Sattva Guna)and less Kriya (Rajo Guna), that state is Sukha (Pleasure). Where there isneither Prakasa and Kriya, this State is Moha (Delusion). This is Tamo MayaAvastha. The entire Jagat is the combination of these Pleasure, Pain andDelusion, which is the divine sport or leela of Prakriti.

Now, this Tri-Gunaatmaka Prakriti (Prakriti manifested in 3 Gunas) of twotypes 1) Para Prakriti 2) Apara Prakriti. The same Prakriti shines as ParaPrakriti in Ishwara-bhava, and 2) as Apara Prakriti when in Jiva-bhava. Inother words, the Bahirmukha Vikasa (Outward Journey towards the Object) of Jivais Apara Prakriti and Antarmukha Vikasa (Inward Journey towards the Subject) ofthe Jiva to become Ishwara is called Para Prakriti. The order of Para Prakritiis Tamas, Rajas and Sattva Rupas respectively and that of Apara Prakriti isSattva, Rajas and Tamas respectively.

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Prakasa / Illumination is the Antarmukha vikasa and Aprakasa / Darkness is theBahirmukha vikasa of Sattva Guna.

Vairagya / Kriya is the Antarmukha Vikasa and Nishkriya / Krodha is theBahirmukha Vikasa of Rajo Guna.

Nirodha / Sthiti / Sustenance that holds both Prakasa and Vairagya is theAntarmukha Vikasa and Moha / Delusion is the Bahirmukha Vikasa of Tamo Guna.

Now, the Devi Mahatmyam having the 3 charitas ie., Prathama, Madhyama andUttama Charitas represent these three aspects of Prakasa, Vairagya and Nirodhaof Prakriti. These 3 charitas or cycles embark upon the spiritual journey ofJiva to become Siva. The Prathama, Madhyama and Uttama Charitas represent thecutting asunder the knots of Brahma, Vishnu and Rudra respectively.

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 PrathamaCharita is Mahakali, which is the Tamasika Sakti of Iswara. Para Prakritimanifests as Tamo Guna in Ishwara and Apara Prakriti manifests as Sattva Gunafor the Jiva. The Prathama Charitra is the symbolic representation of BrahmaGranthi 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 periodof Dissolution and Creation, there is a gap in the cycle. During this period,cosmos gets dissolved in the seed form. This is called Ekaarnavikrita. RigVeda mentions two terms during the process of creation. One is Samudra and theother 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 ofCosmos is in the Brahma, which is also called the Mind. During that moment,nothing exists except Pure Consciousness. This Pure Consciousness or SuddhaChaitanya is in communion with All-pervasive Chit Shakti. This Suddha Chaitanyaalong with his all-pervasive chit shakti is called Praana (sruti says “thatwhich holds and bears the entire cosmos is praana”. This all-pervasiveconsciousness along with his Yoga Maya rupa Chit Shakti rests on the Seed of theCosmos.

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This Seed of Cosmos is the Seeds of KarmaPhalas or the Fruits of the Action of the Jiva. These Fruits or the Seed becomethe Cause for the Creation of Cosmos or Individual which is the Effect.

At this point, from this all-pervasive chidakasa swarupa, arise twotendencies. They arise from the mala or dirt of Vishnu’s sruti / ears. Maladenotes the Avarana dosha or the veil. Karna denotes the Akasa (Sabda which isperceived through Karna is the Tanmaatra of Akasha. They are Madhu and Kaitabha.

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

During the dissolution, Brahma, the Manas (Samkalpas) which is the SrushtiShakti, is united and one with Vishnu, the Chidakasa. When these two tendenciesarise, the Mind or the Manas becomes activated and thinks for creation of Cosmosin the form of “Bahusyaam Prajayeya…” ie., “May I become Many” under theinfluence of Madhu and Kaitabha. And hence, they are the enemies of Brahma, theMind, as it has separated the blissful union of Manas with Prana / Chidakasa /Chit Sakti. These tendencies “May I become Many” and “Sense of Enjoyment inbecoming Many” that are Kaitabha and Madhu try to kill the Brahma ie., try tooverpower and control the Mind. Then, the Mind / Brahma seeks the refuge ofMahamaya.

Thus, the Brahma extols the Mahamaya and pleads to withdraw Her Veil in theform of Madhu and Kaitabha. These are the Asuri qualities of Divine Mother whichShe alone is capable of removing. Hence, Vishnu waking up implies that thePrana 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 theBrahma Tattva in the Jiva and Vyasthi Chaitanya which is the Praana (VitalEnergy) is the Vishnu Tattva in the Jiva.

When, the Individual transcends the 3 gunas (Tamas, Rajas, Sattva) and abidein Vishuddha Sattva Guna at Vigyanamaya Kosha, the Mind and its tendencies(Brahma in Jiva) are merged in the Praana – the Vyasthi Chaitanya (Vishnu inJiva).

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The Vyasthi Chaitanya (the Praana) in communion with IndividualConsciousness (Yogamaya) rests on Samskaras (Anantha – The Serpent). In thisstate of consciousness, the world which used to exist as a separate entity(external object) is reflected in the Buddhi (Intellect) of the Jiva. The Jivaperceives this world as the expanse of his own Intellect, his cognizance. Theallegory “Sarvam Apomayam Jagat” is the symbolic representation of thisphenomenon. When poised in such a state at Vigyanamaya Kosha, the twotendencies in the form of Madhu and Kaitabha arise from his Consciousness.When, these two tendencies 1) To experience the Pleasure (Madhu) 2) Toexperience the Pleasure by becoming Many (Kaitabha) crop up from hisConsciousnessand 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 theeffect (Karya). And hence, they are Agaami Karma Bijas. The Jiva annihilatinghis two tendencies with his Vital Energy (Praana – Vishnu) merges with Tamo-rupaPara Prakriti. The First Cycle establishes “CHIT” state of Brahma which isSat-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 aspiranthas a long way to go till he merges in Absolute. Sruti says “Atma VaareDrshtavyah, Srotavyah, Mantavyah, Nidhidhyasitvyah…”). The Flash of DivineConsciousness in his Intellect is the first step towards the Journey. Thenature of the Consciousness has to be logically analysed with the help ofscriptures and at each and every step one has to do comparative analysis betweenwhat has been said in the scriptures with his own experience. Has to bereflected 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 forJiva-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 BahutvaAnanda (Madhu) in the 1st cycle, enters into the 2nd cycle which is MadhyamaCharita.

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MADHYAMA CHARITA (RAJO GUNA OF JIVA – KRIYA AND VAIRAGYA)

It represents the KRIYA of Rajo Guna. Tthe Kriya is the Vigorous Activitywhich 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 inIshwara and Apara Prakriti manifests as Rajo Guna in the form of Vairagya(Dispassion and Detachment) for the Jiva. The Madhyama Charitra is thesymbolic representation of Vishnu Granthi Bedhana where Sanchita Karma of theJiva is reduced to ashes.

With the elimination of the tendency to experience the pleasure in manifoldthat are Madhu and Kaitabha in Prathama Charita (1st Phase of the SpiritualJourney), there are still some remnants of this manifold expression, themetaphysical aspects of attachments and self-regarding impulse which is theexternal manifestation of Rajo Guna in the form of Mahishasura. The Jiva entersinto the 2nd Cycle which is the realm of Internal Manifestation of Rajo Gunawith Para Vairagya. At this point, there is a constant tug-of-war between hisantarmukha vikasa of Rajo Guna (Para Vairagya) and Bahirmukha Vikasa of RajoGuna (Krodha in the form of Mahishasura). Uproots his external manifestation ofRajo Guna (Mahishasura) with detachment and self-analysis (Antarmukha Vikasa ofRajo Guna). At the end of this 2nd phase, the aspirant starts enquiring ofabout 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; theportfolios of the Gods are hijacked by demons. The introvert senses that areturned towards the source of individual are Gods and the extrovert senses thatare turned towards the objects external of individual are Demons ie., AntarmukhaVikasa 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 Vikasaof Rajo Guna is Kama, Krodha, Lobha,… lead by Krodha (Mahishasura).

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The demons Chikshura, Chamara, Udagra, Karaala, Uddhata, Bashkala, Tamra,Ugraasya, Ugravirya, Mahahanu, Bidala, Durdhara, Durmukha, Asiloma are themanifestations of Vikshepa, Avarana, Darpa, Dambha, Bhoga Lalasa, Lobha, Moha,Krodha, Sarira Bala, Abhimana, Dosha Drishti, Akshama, Nishturata, Dvesharespectively.

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

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

It represents the Sthithi / Nirodha or Sustenance that holds both Prakasa ofSattva Guna and Kriya of Rajo Guna. The Antarmukha Vikasa of Tamo Guna is tohold 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 AparaPrakriti manifests as Antarmukha Vikasa of Tamo Guna in Jiva. This phaseestablishes the “ANANDA” swarupa of Brahman and hence samputikarana of “KLIM” isdone.

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A very subtle form of attachment, the desire to perpetuate as Monad, tocontinue 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 3rdCycle. Annihilates the delusion of his wrong identification of his Intellectwith Divine Consciousness. This wrong identification is due to his smoky orblurred vision represented by Dhumralochana. Uproots Pravritti and Nivrittirupa Chanda & Munda. Pravritti is the act of reverting back the mind towardsthe source and Nivritti is tendency to get rid of the “I-ness” that shines inIntellect. Then proceeds to sever 8 bondages / chains (Ashta Paasaas) that bindthe 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. Anyconsciousness which is bound by these 8 bondages is called Jiva. When thesedemons are uprooted, there is still last trace of Jivatva (theDvaita 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 ofConsciousness – the Kali. When this Jiva Ahamkara - Ego is uprooted, all thetendencies related to Jiva (the Individual) are dissolved. The Jiva becomesIshwara. But remember, this is not the final goal of the Individual. This isnot the final merger in the Brahman. In Ishwara too, there is a trace of Mayain the form of two tendencies ie., Asmitha (Aham or I-ness) and Mamatha (My-nessin the form of Idam or This). The tendency that the “entire Universe is createdby 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 tendencythat “this (Idam) entire creation is Mine” is Mamatha. This is represented bydemon 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 toJiva. And lo, the Jiva merges in Brahman – the Supreme Consciousness which isof the form of Knowledge, Existence, Bliss Absolute. The spiritual journey stopshere with the end of 3rd cycle – the Uttama Charita. This is really mostsublime, most superior and unmatched and hence “Uttama” charita.

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The Allegory in Uttama Charita and its Secret

Emanation of Kausika / Chandika / Kalika

Emanation of Kausiki represents the manifestation of of Shuddha ChaitanyaSwarupini (the Supreme Consciousness) which is called “Chandika”. This Kausikisis also called “Kalika”. This is the Supreme Brahman in Feminine Form. Fromthis form, the “Kali” is manifested for slaying the demons Dhumralochana, Chandaand 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 theact of the Dhumralochana. In Vigyana Maya Kosa, the Self of the Individual isreflected in Buddhi. The individual gets carried away by the wrong notion ofthis phenomenon to be the “Self-Realization”.

Chanda & Munda

Chanda and Munda denote the Pravritti and Nivritti of the Jiva. The Pravrittiand Nivritti does not convey the ordinary meaning of extrovertness andintrovertness. Pravritti is the act of reverting back the Mind from Objective &External Pleasures and turning towards the Supreme Consciousness which arisingafter the commencement of Self-Enquiry. Chanda denotes this AggressivePhenomenon of this Activity. Nivritti is the tendency to get rid of the Self inthe 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 objectivespleasures (Pravritti) and with the tendency to get rid of “I-ness” in VigyanaMaya Kosa (Nivritti), this “I-ness” or “Aham-Sphurana” gets illumined inIntellect. The sadhaka under the influence of these Pravritti, Nivritti andBhranti, falsely identifies the “I” in Intellect to be his Swa-Swarupa. Thearmy of Pravritti are Ashtanga Yoga. Nivritti has not army which is the methodof Negation ie., “Neti-Neti”. In a nutshell, Abhayasa (Practice of Yoga) andVairagya (Dispassion) are the Pravritti and Nivritti for the Nirodha (holdingback the prakasa and kriya).

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The Kali, a ray of Supreme Consciousness, thus manifested from Kausiki /Kalika / Chandika slays the Smoky Vision (Dhumralochana), Pravritti (Chanda) andNivritti (Munda).Emanation of 8 (Ashta) Matrikas and slaying of 8 Demons

Though, the Bhranti, Abhyasa and Vairagya drops down, the subtle forms ofashta kleshas (8 forms of bondages) still cling to the Karana Deha (causalbody). Without annihilation of these 8 bondages, there are traces of“Conditional Ego” in the Jiva that is the bottleneck for his merger withIshwara. These ashta kleshas or 8 bonds / fetters that bind the Jiva in thephenomenal 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 consciousnesswhich is bound by these 8 bondages is called Jiva.

These 8 types of demons are under the control of Shumbha and Nishumbha thatare Asmitha (I-ness) and Mamakara (Possessiveness).

Mahasaraswathi severs these 8 pasas / bondages with the help of her 8 aspectsof Vidya Vrittis of Ashta (8) Matrikas and grants the swa-swarupa jnana. Shemanifests 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 8bondages. 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 areShumbha and Nishumbha (these qualities are the two sides of same coin and hencethey are brothers) would be conquered, which is a barrier to become Ishwara.

Rakthabija Samhara

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When these 8 demons are uprooted, there is still last trace of Jivatva (theDvaita 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 ofConsciousness – the Kali. When this Jiva Ahamkara - Ego is uprooted, all thetendencies related to Jiva (the Individual) are dissolved. The Jiva becomesIshwara.

The Bhaava that “I am Jiva” is the Rakthabija. The jiva bhava or theConditioned 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 Jivatvaor 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 andsurfaces up again and again. To uproot this tendency, with the aspect ofpowerful supreme consciousness, the sadhaka should put his full force of Faith,Experience, Logic, Shastra Jnana and Kripa. These are the symbolicrepresentation of Chamunda’s 5 weapons Shula, Vajra, Bana, Asi, Rushti. These 5weapons 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 Vivechana4 Sastra = The brahma vichara propounded by Vedas and constant comparison withone’s experience and that of sastraic injunctions5) Kripa : The Grace of Mother and Prapatti

The grace of Mother is symbolically described as Chamunda devouring theRakthabija and sucking the blood.

As soon as, the Jiva bhava rupa Rakthabija is slayed, Jiva does not remain asJiva 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 tendenciesof Jiva. With the death of Rakthabija, the Individual Conditioned Consciousness(the Jivatva of Sadhaka) is merged in Universal Ego of Ishwara.

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In Ishwara also, there exists two tendencies or samskaras in the form ofAsmitha and Mamatha. Asmitha is “Aham” or “I-ness” and Mamatha is “My-ness” inthe form of “Idam”. The tendency that “I am Omnipotent & Omnipresent” is the“Aham” which is Shumbha and the tendency that “I encompass this entire universewhich is Mine” is the “Mamatha” which is represented by Nishumbha. These twoare the Avidya Vrittis of Ishwara.

Unless these two tendencies are eliminated, complete merging in the SupremeConsciousness which is Brahman is not possible for the Jiva.

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

THE CHANDI NAVAKSHARI MANTRA AND ITS INTERPRETATION

The Nine-lettered Mantra (AIM HIM KLIM CHAAMUNDAI VICCHE) is the sound body ofChandika Parameshwari composed of 9 Durgas (Nava Durga Rupini). The DeviAtharvasirsa Upanishad proclaims this mantra and extols this as giver of highestdelight (“Mahad Ananda dayakah”). The great shakta Bhaskararaya Makhi says thatthis mantra gives final liberation “Brahma Sayujya Pradah”.

AIM : The Bija of MahakaliHRIM : The Bija of MahalakshmiKLIM : The Bija of Mahasaraswathi

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

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

Mahakali is Prakasa Swarupa which is an aspect of Sattva Guna. Therefore, AIMbija stands for Prakasa (Illumination). This is “Chit” aspect of Brahman.

Mahalakshmi is Kriya Swarupa which is an aspect of Rajo Guna. Therefore, HRIMbija stands for Kriya. This is “Sat” aspect of Brahman.

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Mahasaraswathi is Sthiti / Nirodha / Ananda Rupa that holds back both Prakasaand Kriya which is an aspect of Tamo Guna. Therefore, KLIM bija stands forNirodha. 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 atthe time of dissolution is Chamuh. “daati (laati)” is the act of devouring orswallowing. So, Chaamunda is the Supreme Cosmic Power that devours the entirecreation 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 samastirupa (integrated form) of Mahakali, Mahalakshmi and Mahasaraswathi”

2nd Interpretation of Navakshari

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

“Prostrations to Mahakali, Mahalakshmi, Mahasaraswathi Swarupa Chamunda – thebestower of Supreme Knowledge (Brahma Jnana)”

3rd Interpretation of NavakshariCHAAMUNDA stands of Brahma Vidya.VICCHE is VIT+CHA+E. VIT stands for Chit aspect of Brahman; CHA stands forSat aspect of Brahman and E stands for Ananda aspect of Brahman. So, this wouldbecome:

“May we meditate on Chit rupa Mahakali; Sat rupa Mahalakshmi; Ananda rupaMahasaraswathi in our heart for Brahma Vidya”.

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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 beVICCHE = Advaita Jnanaprade; Chit Sat Ananda Rupini

This means:

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

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

Interpretation of Chandi Navakshari by Sri T.V.Kapali Sastry – a disciple ofSri Aurobindo and Ganapati Muni

If all the vowels and consonants in the Mantra are counted, it will be 24 andso, some scholars claim that Navakshari is the Gayatri of Chandi. There is7-fold division in the mantra. It is : 1) AIM 2) HRIM 3) KLIM 4) CHAMUNDAYAI5) VIT 6) CA 7) E.

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

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There are 7 psychological principles that represent 7 planes of consciousnessin 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 andAnna, Prana, Manas represent the Lower Triple State of Individual.

Mahakali, Mahalakshmi and Mahasaraswati represent the higher triple state ofGod-head with its Chit, Sat, Ananda Swarupa gets involved in creation of lowertriple worlds ie., physical, vital and mental (Anna, Praana, Manas) throughVigyana (Gnosis). This Gnosis or Vigyana is represented by CHAAMUNDA. Thelower 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 andLower Triple Worlds respectively while the CHAMUNDAYAI denotes the world ofVigyana, Gnosis, the plane of Light (Mahas). The mantra is an invocation tothe Supreme Goddess in the form of Truth-Consciousness-Bliss, made by the beingcircumscribed by the lower triple of physical, vital and mental states. Theprayer is made so that the being is freed by the grace of Chaamunda from hispresent triple state of distortion to reach the true state ofTruth-Consciousness-Bliss.

Each letter in the Mantra has to be contemplated in a definite colour. AIMhas 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 bluedispelling the distress, YAI is black destroying the foes and enemies, VI iswhite in colour and CCE has a smoky colour.