Chandi Sapthasathi Rahasya (Part 2)

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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

 

TO BE CONTINUED......

 

 

 

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