The two paths (Devayana & Pitriyana Margas) in the Chandi Sapthasathi

February 14, 2008

Dear devotees of Mother,

This short piece of information i would like to share with you.

The Devi Mahatyam or Chandi Sapthasathi, which is a part of Markandeya Purana,

forms the core text for the Sakthas in India. The text essentially reflects on 3

cycles. The first cycle represents the Brahma Grandhi Bhedana in the form of

Mahakali, the second cycle represents Vishnu Grandhi Bhedana in the form of

Mahalakshmi and the third cycle represents Rudra Grandhi Bhedana in the form of

Mahasaraswathi.

It is an allegory which starts with Vishada Yoga. It is interesting to note

that both Chandi Sapthasathi and Bhagavath Gita resemble together. Both have

700 slokas. Both start with Vishada Yogas. In Gita, Arjuna, in despair, tries

to escape the world. The Jagatguru as Krishna unfolds the philosophy and makes

him fight the battle.

Similarly, in Chandi, the story goes like this with Vishada Yoga. A king, by

name Suratha, defeated by the enemies and is kicked out of his country.

Wandering, dejected and shattered he meets a merchant by name Samadhi, who was

similarly betrayed by his household.

Entering a forest, they find in a hermitage a Jagatguru and Sage by name Medhas

and ask about their fate. The Sage asks them to calm down and slowly and

systematically tries to answer their doubts, in the form of a story. That story

becomes a teaching tool. Eventually, this King Suradha and merchant Samadhi do

the penance for the Mother Chandi. Chandi gives the boon to both.

Samadhi attains the Salvation and Suradha is born again as the Manu. Samadhi

achieves the Devayana or Achiradai Marga which is called the “Path of Light”.

And Suradha achieves the Dhuma or Pitriyana Marga which is called the “Path of

Darkness”.

THE PATH OF LIGHT / ACHIRADI MARGA (DEVAYANA)

The Devayana path or Northern path or the path of light is the path by which

the Yogins go to Brahman. This path leads to salvation. This path takes the

devotee to Brahmaloka. Having reached the path of the gods he comes to the world

of Agni, to the world of Vayu, to the world of Varuna, to the world of Indra, to

the world of Prajapati, to the world of Brahman. This is the path of light;

this is the path of freedom; this is the path of liberation.

THE PATH OF DARKNESS / DHUMA MARGA (PITRIYANA)

The Pitriyana path or the path of darkness or the path of ancestors leads to

rebirth. Those who do sacrifices to gods and other charitable works with

expectation of fruits go to the Chandraloka through this path and come back to

this world when their fruits of Karmas are exhausted. There are smoke and

dark-coloured objects throughout the course. There is no illumination when one

passes along this path. It is reached by Avidya or ignorance. Hence it is called

the path of darkness or smoke. The dark path is to the Pitris or forefathers. In

this path, sadhakas do the Karma of sacrifices or charitable acts with

expectation of fruits. This is the path of Bondage.

The path of Devayana or the path of light leads to Moksha and the path of

darkness to Samsara or the world of births and deaths.

This Devayana Marga is called Savya Marga and Pitriyana Marga is called

Apasavya Marga. Hence, Devi is called Savya – Apasavya Maargastha.

With regards,

sriram

Why delete messages? Unlimited storage is just a click away.

February 15, 2008

Namasthe

With due respects to the writer of the mail, it appears the writer is biased

and against Vamachara and Kowla chara practices. Nowhere explanations have been

given by HH Bhaskararaya as claimed by the writer in his earlier mails that the

practices of vama and kowlacharian are per se are wrong.

If anybody gets hold of the book of LS Bahsya of Dr Goda Sastrigal (who has

been recognized and honoured by both Mutts of south as an authority on Sri

Vidya, ) containing commenatries of LS running to over 1000 pages, sourced from

all well known and approved commentators, these explanation as claimed on kowla

and vamachara have been given. So I deem it as a wrong explanation.

As claimed by the author -- Surada is not reborn out of his karmas or

ignorance but out of his own choice. How can a devotee having the divine vision

of DEVI be deemed ignorant.

Even an ordianry nishkamya upasana with atma gunas would minimum lead to Sri

pura or satyaloka if Not Moksha. When it is so, how can such imaginary

explanations be accepted and it is only Misleading.

AMBAAJI accepts the upasana of the highest caste a Brahmin with achara

anustanas in equal measure with that of the fifth Varna who in his poverty

drinks intoxicants eats a dead animal and the ordinary bhaktha knows that AATHHA

the ambaa is saviour -- answers his prayers and therefore he offers whatever he

takes in to HER also. He has no mantras or tantras or achara but Bhakthi.

She gives grace to both varnas equally , only because she is Divine MOther to

all varnas. No creature can claim a monopoly on Her grace.

That is why if you see the poorest of the poor in our great villages of India

she is adored with different nicknames like santoshi ma.mariaamma,kempamma attha

etc etc.

With no personal bias on the author , this mail is written and l Look forward

for reaction and comments from all the members.

Respects

ganapathy

venkata sriram <sriram_sapthasathi wrote:

Dear devotees of Mother,

Samadhi do the penance for the Mother Chandi. Chandi gives the boon to both.

Samadhi attains the Salvation and Suradha is born again as the Manu. Samadhi

achieves the Devayana or Achiradai Marga which is called the “Path of Light”.

And Suradha achieves the Dhuma or Pitriyana Marga which is called the “Path of

Darkness”.

THE PATH OF LIGHT / ACHIRADI MARGA (DEVAYANA)

The Devayana path or Northern path or the path of light is the path by which the

Yogins go to Brahman. This path leads to salvation. This path takes the devotee

to Brahmaloka. Having reached the path of the gods he comes to the world of

Agni, to the world of Vayu, to the world of Varuna, to the world of Indra, to

the world of Prajapati, to the world of Brahman. This is the path of light; this

is the path of freedom; this is the path of liberation.