Chandi Chandi Bhajata Jagamundi!

August 8, 2005

Dear Vengadesan Avargale,

Iam just adding a bit to what Babithaji has said in reply for your query. Hope you find it useful.Iam hurriedly typing out certain things as I have a bit of blogging and studying for an exam to do. So, if there are any typos/grammatical mistakes(which are very common in my postings as I type very fast!) please excuse me.

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Dum Jagadchandi Jagadmundi Sphraim Chandi !!

Chandi a manifestation of the Goddess Durga or Shakti, the symbol of power. According to the Markandeya Purana, the goddess killed several demons such as Shumbha, Nishumbha, Chanda and Munda. When the goddess kills the enemies of the gods, she assumes a ferocious form and is called Chandi. But when the same goddess helps her followers and saves them from danger, she is called Durga. In her manifestation as Durga, Chandi killed Mahisasur, a demon.

Chandi is worshipped by Hindus under many names, including Devichandi, Mangalchandi, Jaychandi, Olaichandi, Kuluichandi, Chelaichandi. In her manifestation as Jaychandi, the killer of destructive desires, the goddess is two-handed, three-eyed, cream-coloured, and lotus-borne. The Markandeya Purana describes her attributes in one book containing seven hundred shlokas.(Saptha Shathi also called "chandi" for short. You have read that book daily if you are serious about the Chandi path)

(This painting is the Samsthi Mata rupa of Rajarajeshwaree falsely doing rounds in Tamilnadu as Aadhiparashakthi. Many people told me one painter in Madurai painted it and even showed me a person and initially I did not suspect anything but something made me search more and I found that this painting was painted in Himachal pradesh and has no connection with Tamilnadu! What made me suspicious was that the face looked a bit "northindian" style and southindian painters derive their imagination from southindian females(though all are Ma shakthis). This painting was painted in Himachal Pradesh in the Kangra region. This painting was published as a calendar picture by Mohan Meakins Ltd. sometime in the seventies.If anyone reside in Himachal pradesh or know about this publisher please let me know. I Better die with the spit of truth than the sweet ambrosia of falsehood.Just because I love Rajarajeshwari

devi some guy told me that story in madras to impress me and made me buy the picture!..I urge people not to give in to emotions when buying articles for their favourite Gods or deities....Kalikala...humphh! ....)

(Nanganallur Sarvamanagala Rajarajeshwari Devi)

Chandi is also praised in my dear mother Rajarajeshwaree devis' ashtakam by the words...."Aryaani"...which refers to Chandi and says Chandi worships Rajarjeshwaree devi in that form.Many people think Aryaanee means a noble woman(yes, noble indeed but something greater too and that is ChandiDevi herself)

The greatness of Durga as Aranyani Chandi has been described in the form of songs called collectively Chandimangal. These medieval Bangla songs praise the goddess as the fearless Mangalchandi or Chandi, the saviour of the oppressed. Chandi's vahana or mount is the iguana. In westbengal and Bangladesh, Chandi is worshipped by women as the goddess of domestic harmony and happiness.Housewives who worship Chandi eat only fruits every Tuesday in the month of Jyaistha and recite slokas or verses in her praise.

In the folk society of Bangladesh, Chandi is perceived in many forms. For example, Chandi is called Ban-Durga(Vanadurga) when she stands on the Sheoda tree and Devi-Sasthi when she is associated with the Pakud tree. She is perceived as Basanta-Chandi when she cures patients of basanta or small pox. Many villages are named after Chandi, for example, Bonyai-Chandi, Sagdai-Chandi etc. Chandi devotees tie strips of cloth to branches in the name of the goddess and ask for her blessings. In this manifestation the goddess is called Nekdai-Chandi. In some parts of Bangladesh, Chandi is worshipped by placing bricks at the foot of a tree. The goddess is then called Ital-Chandi. At the time of Durga puja, people recite Chandi slokas in order to receive blessings from Chandi.

Chandi is not just another embodiment of Durga, lingered only in our spirituality. The cult of Chandi spread very deep into our daily life, particularly in the rural area, so much so that when a good lady becomes angry beyond pacification, we call ugra chandi roop dhorechchenâ (assumed the personification of Ugra-Chandi ugra means here ultra). In good old days, the permanent Durga Puja Halls in the household of the prosperous Bengalis used to be called Chandi-Mandapâ

Although Chandi is a manifestation of the Goddess Durga or Shakti, the symbol of power and in an embodiment of fierce Devastation, Chandi is worshipped by the Bengalis, particularly in the rural Bengal, in many names. The observances of Pujas these devis and rituals attached thereto had nothing to do with Durga Pujo as such. They are very independent of any other spiritual activities, including the concept of Durga with each Pujo is performed with a specific desire and purpose. The various Chandis are Devichandi,Mangalchandi,Jayachandi,Olaichandi,Kuluichandi and Chelaichandi. By and large Chandi is worshipped by women as the goddess of domestic harmony and happiness. Wives who worship Chandi eat only fruits every Tuesday in the month of Jyaistha

and recite slokas from or verses in her praise which are created locally and are in vernacular.

The penetration of Chandi cult in a very bucolic form into our rural society does not stop there. It has blended and mingled with our lokacharâ or folk ritual to create a fusion of very high quality of anthropological development. In our folk society, Chandi is perceived in many forms. For example, Chandi is called Ban-Durga when she stands on the Sheoda tree and Devi-Sasthi when she is associated with the Pakud tree. She is perceived as Basanta-Chandi when she cures patients of basanta or smallpox. Many villages are named after Chandi, for example, Bonyai-Chandi, Sagdai-Chandi etc. Chandi devotees tie strips of cloth to branches in the name of the goddess and ask for her blessings. In this manifestation the goddess is called Nekdai-Chandi. In some parts

of Bangladesh, Chandi is worshipped by placing bricks at the foot of a tree. The goddess is then called Ital-Chandi.

It is highly curious that despite the fact that the origin of Chandi lies in a bheeshan roop i.e. ferocious and destructive as per The Markendeya Purana, yet she is more popularly worshiped in Mangalchandi roop (an embodiment well-being) which is soft, benevolent. Even the bahana (the carrier) of Mangalchandi is the local lizard. The best contribution this Mangalchandi cult has made to our society is some Mangalkavya in the name of Chandimangal. Mangalkavya (literally means poems of well-being) a genre of Bangla epic poems written approximately between the 13th-18th centuries, depicting the greatness of popular, indigenous deities as well as the social scenario. The poems are known as Mangalkavya because it was

believed that listening to these poems about the deities brought both spiritual and material benefits. Not only that these poems have made an obvious entry into curriculum of Bengali courses (B.A & M.A) around universities by virtue of its literary excellence and the academic value in the depiction of the people, human vices and virtues and social norms of the time. Chandimangal is an important Mangalkavya. It is based on the story of Chandi Devi, (or the indigenous goddess of Mangalchandi). Chandimangalâ's popularity elevated its status to that of an Aryan deity not only amongst Hindu worship. It had influenced Buddhist worship as well, something very exceptional indeed. Mangalchandi is worshipped in many places in south India in general and in Andhra Pradesh in particular. Chandimangal is woven round two stories: the story of Kalketu and Fullara, and the story of Dhanapati and his wives, Lahana and Khullana. Kalketu is a poor hunter who lives with his wife Fullara.

Kalketu was an honest and hardworking man. Chandi feels sorry for the pair and grants them good fortune. Kalketu and Fullara grow enormously wealthy. However, in the midst of their good fortune, they forget Chandi and grow proud. The goddess punishes them for their arrogance and makes them poor again. Kalketu and Fullara soon realize their folly and beg her forgiveness. Chandi forgives the errant couple and returns them their wealth. The second story shows how Chandi makes Dhanapati, a worshipper of Shiva, acknowledge her power. Dhanapati is a wealthy merchant, fond of the good things of life. Attracted by the beauty of his sister-in-law, Khullana, he marries her. Soon after their marriage, he sets forth on his travels, leaving Khullana in the care of his first wife Lahana. Soon forgetting his new wife, he starts visiting prostitutes. Meanwhile, back home, Lahana, incited by her maid, starts torturing Khullana. It is only after Khullana bows to Chandi that she is helped by

the goddess to regain her husband's love. Dhanapati again sets forth on a journey, leaving Khullana at home. During his journey Dhanapati meets with misfortune and is imprisoned. Meanwhile, Khullana gives birth to a son whom she names Srimanta. When Srimanta grows up, Chandi helps him to rescue his father. Dhanapati is finally forced to acknowledge the power of Chandi. Chandimangal's original composer was Manik Datta, who perhaps hailed from Maldaha and pre-dated Shri Chaitanya Mahaprabhu. A copy of his work is dated 1785. Other Chandimangal composers are Dwija Madhav and Mukundaram, both belonging to the 16th century and both influenced by Vaishnava thought Dwija Madhav's work, dated 1579, gave definite shape to the story of Chandimangal. A number of small lyrics on the pattern of Vaishnava poetry have also been inserted into the poem. Mukundaram is regarded as the greatest of the Mangalkavya poets. He excelled in portraying the joys and sorrows of human life. He made the

characters full of life even as he imparted to them a sense of universality and humanity. Annada is one of the many names of Chandi, which literarily means one who provides the food. Ray Gunakar Bharatchandra Ray, one of the greatest poets of the Middle Ages, chose to call his famous epic about Chandi as Annadamangal. Some critics hesitate to call it a Mangalkavya as it has some features that distinguish it from other poems of this genre. For instance, the fearsome aspect of the goddess as seen in other Chandimangal poems is absent from Annadamangal. Here Chandi is a loving Bengali mother (a true essence of Mangalchandi), blessing people and giving them bountiful harvests. The Chandi who asserts her right to be worshipped in other Chandimangals is also missing here; it is her benevolent aspect that attracts people to her worship. It has been suggested that by this time, the worship of Chandi had been established so there was no need for the poet to show the malignant power

of the goddess, a true Bengali spirit. Durga, Kaali and Chandi three names of the same embody which is very close to our heart even without being spiritual. They are quintessence of Bengali culture and must be nurtured, preserved and passed on to the generations to come to keep our uniqueness intact in worshipping the universal Shakti.

In the Sanskrit language Durgam means Confusion, and Durga takes away confusion. Chandi is name of the Goddess who Tears Apart Thoughts.The Chandi Path relates the battle between the Asuras, the forces of duality and darkness, and the Devas, or forces of unity and light. Asuras are the thought forms which increase the selfishness of an individual and lead him or her into divisive action. They are the voices within each person which proclaim that it is possible to do a little bit less in any given circumstance. Devas are the forces which inspire the surrender of selfishness and expand the bonds of unity into a cohesive expression of divinity.

In the Chandi Path, the Devas unite in prayer to the divine energy of the universe. In response, the Divine Mother puts Too Much and Too Little into balance. She bestows the wisdom which destroys Self-Conceit and Self-Deprecation as well as other generals in the army of the Great Ego, such as Anger, Passion, Greed, Irresistible Temptation, and Arrogance, until, ultimately, the Great Ego surrenders and becomes a servant of God. No longer need the Great Ego tolerate the burdens of life, but may rejoice in the privilege of demonstrating pure love through every action.

A lesser known thing about Chandi(which people confuse with chamundi,kali and even bhadrakali) she is the real Kulakundalini Devi. It has nothing to do with your kula but everything to do with your kundalini.The very purpose of doing Chandi homa is to incite your mahakundalini shakthi faster.However without able guidance one can be either killed by Chandi's unbearable power or atleast made a lunatic. I have seen some people in Gunaseelam who are raving mad because of kundalini Chandi prayogas. Just because something is interesting,unique or strange one should not run behind it because that just is the ''fetish-seeking'' proclivity of the mind. I dole out some interesting information now and then just to incite the curiosity and make people aware,but a proper and full study must be done before undertaking anything. As I always say " Fools rush where angels fear to tread"(keep this as a thumb rule)

Performing Shata -chandi or sahasra -chandi yaga/homa is a must for every devotee of Chandi.You can also learn ordinary Chandi homa and do it every friday with laghu procedures. Contact a vedic preist for all the above. He will teach you this. I myself performed Sahasra Chandi homa with my Veda guru Anantharamakrishna Shastrigal in Perungallathur once and it was quite tough for me to keep up to their(other priests) pace of rendition and managed to scrape through with his guidance and a book in hand. I just wanted to experience the power of a chandi homa by doing it myself.

Chandi Homam (Please see my old posting on Chandi Homa)

Purpose The purpose of the Chandi Homam is to remove any obstacles or blocks in growth – both internally and externally – for a person or a group of people.

VisualizationVisualize the goddess Durga riding on a tiger and you sitting in her lap. As she moves forward she is removing all obstacles in the path without you even realizing it. You are her child in a state of bliss bestowed by her proximity and ever-present smile.

MantraThe mantra for Chandi Devi is called Navakshari or the one with nine-syllables. The mantra is Aim Hrim Klim Chamundaye Vichhe.(Please do not do this mantra though I have posted it here as it has to be got from a chandi upasaka/upasaki.)

(Chandi Homam Navakanya--9 young girls are given dresses and sweetmeats in after the homam)

Why Homam? Homam or fire sacrifice is an auspicious way of accessing the divinity within us and manifesting it externally. Fire, unlike earth (solid) and water (liquid), is the first element that is able to make an upward transition, defying as it were, gravity (representing our limitations and attachments). It is this elevating property of the fire – a manifestation of grace and compassion of the goddess - that allows the divine purpose of our lives to find expression and be manifest here and now.

(Swami Rajagopala of Nanganallur performing Chandihoma...see the second photo in the very first album in our photo's section if this photo does not open up)

Why In a Group?

While the homam can be performed alone or in a group, the latter is preferable. Why? Because there is focus, power, grace and beauty to doing this activity in a group. If you think about it – we are like birds who migrate in groups – in this case we are returning to our home and what better way than all of us going together!

RitualThe core of the homam ceremony involves a recitation of the Durga/chandi Saptashati or 700 verses in praise of the goddess Durga. With the recitation of each verse, offerings are made in the sacrificial fire invoking the goddess. The Durga Saptasati is 13-chapter narration from Markandeya Purana attributed to the rishi Markandeya. In a workbook-like, fascinating, allegoric way the verses demonstrate how the Goddess Chandi vanquishes and anihilates the

two demons Shumbha (or Pride) and Nishumbha (or Shame), slaying the negativities of Indulgence and Denial, restoring the equilibrium necessary for perfection.

Why Secretive? The words Para-Ati Rahasya (or extremely secret!) are often used along with any worship of Devi or the goddess. The words are often misinterpreted to mean that it should be not made accessible to the common people. However, the true meaning of Rahasya in these rituals is that a major part of the ritual or ceremony is internal. The external ceremony is often coupled with internal visualizations garnering our infinite resources within, making the ritual both powerful and meaningful. The

true purpose of the Chandi Homam therefore is to provide a blueprint for balancing our Passion and Dispassion, Indulgence and Denial, manifesting our true divine Self that unites Selfishness and Selflessness.

(The Rajarajeshwari devi idol which emanted from a gem out of the homakunda of chandi homa in Nanganallur...If this photo does not open either click on it and click "show picture"(after rightclicking) or go to our photo's section under the album Rajarajeshwari Devi the fifth photo.Even seeing this photo once removes sins and some minor doshas)

Nanganallur Rajarajeshwari devi herself emnated from Chandi homa done by my Gurunatha and so this itself is proof to the fact that if done sincerely Devi responds.

Chandi is an ugra devata who is under the control of Sree Mahatripura Sundari Rajarajeshwaree as her force-leader apart from many other devis. This does not mean she is less or great than other deities. Every Godess when activated in a proper way can deliver you.As the Matrikabheda Tantra points out, "names" of goddesses are really adjectives of the one goddess Rajarajeshwaree devi, and this goes for male aspects of divinity too.

And in SouthIndia people are afraid of Chandi because they know the power of it through Tantreeka rituals(be it keralachara,samaychara,dakshinachara,vamachara or any achara).Also many people misuse it and do ''krityas'' and "Abhichaaraprayogas'' with it which is best left undiscusssed in this forum.

Chandi Homam is an part of the full process of Chandi as describedin the DeviMahatmyam or the celebrated Sapta Sati. Chandi Homam is typicallydepends uponthe process of Sapta Sati. there are different methods of theParayana of SaptaSati (similar to the various methods of the Rudram (namakam & Chamakam) whichare of Rudram, Ekadasa Rudram, Maha Rudram, Ati Rudram - thevariation in themethods depend of the number of times Rudram is chanted with variouscombinations of namakam and chamakam.) for Sapta Sati, we have LaghuSapta SatiParayana or also called Sapta Sati Patha ( Patha means one fullparayana), thenwe have Sata Chandi Patha, Sahasra Chandi Patha, Sata Sahasra ChandiPatha etc.,again the number of times Chandi (Sapta Sati) patha varies with eachtype meantfor various purposes.Homa is an integral part of any Archana Process and similarly,

SaptaSatiParayana is complete with Sapta Sati Homa or Chandi Homa. In Homa,the sameMantra (700 in number) are given as Oblations with the extentionof 'ChandikayaiSvaha' with each Mantra. The rules for Chandi Homa also varies withtypes ofChandi Pathas. However, Markandeya Purana specifies same andspecific materealsto be used in Chandi Homa (they are 11 in number and theirdescription woulddiagress the objective of this discussion )Chandi Homa can be done in a House. if the performer or sadhaka ofthat house isinitiated with Chandi Navakshari and knows all 13 Nyasas of Chandiand alsoaware of the Parayana of Sapta Sati, he can perform the homa himself( forperformance of Homa, one needs to know the proess of Agni Karya orthe basicmethod of performing Homa - Shatpatra Vidhi or ... again we arediagressing) Ifthe native or the member of the family of any house are notinitiated and arenot

aware of performance rites of a homa, they can get the ChandiHoma done bythose people who are initiated and are aware of the performing rites.Chandi is a Unique wholesome goddess and a Mahavidya on its ownfalling underthe Gamut of Shakteya. the philosophy and methodology does notcollide withother Wholesome Vidyas such as MahaVidya (Vana Durga), DasaMahaVidyas or anyother Deity for that matter. Chandi is however, worshipped, as likeany otherMaha Vidya for that matter, for a wholesome benefaction of vara andabhaya orprotection and fulfillment of desires.there are various auspicious days for the performance of ChandiHoma, however,it is said that auspicious days are Ashtami, Navami, Chaturdasi(Krishna(darkhalf of moon) Mangala (tuesday) Chaturdasi is very auspicious),Amavasya(Maagha, Jyeshta) , Pournami ( Chaitra, Aaswayuja, Kaarthika) of allmonths,specific occassions viz., 4 Navarathras, 4

Maha Raathris ( asdescribed inscriptures) and also some auspicious days which are the Lineage orthe GuruTradition specific.

(Poorna ahuti after Chandihoma)

Kerala and Tamilnadu people indulge a lot in chandi homas. And nowadays it is heartening to find that even Andhra has picked up and many people are doing Chandi homas.(Though many many great srividya upasakas in Andhra including my great grandfather's father,who was a diwan in the vijayanagaram empire and the greatest Srividya upasaka in Andhra at that time performed it regulalry.) These days in Tamilnadu lot of sahasra-chandi yagas are themselves performed.

Kerala Mantris adopt a slightly different paddhathi for Chandi homas.

Chandi mantra is the famous Chandi-navarna mantra which must be got from your noble guru if you have one. Reading it from books and practising is not normally advisable.

There are ofcourse yantras for chandi but they are hard to procure and many people simply invoke chandi into Sriyantra as She can be easily invoked there.

Chandi is also Chandi durga.

Chandika mahatantra is a rare text which propounds in detail the chandi path. I have a rare text of my grandfather (Vaavillavalla press) and the book is a bit tattered and Iam putting two and two together and piecing things out.Also Iam young and inexperienced and Chandi is not exactly my Devi as Iam into Rajarajehswari devi. However soon I will find ways to translate it.

Some people take aversion to the names of Chandi and Prathyangira. Because they think such deities are fit for only blackmagic.I can only say a-la-Jesus..."Godess" forgive them for they know not what they do!The metaphor is that she is cruel to the demonic; that is to say to the proud ego of man.So, too, in the Karpuradistotra, a famous 22 verse hymn to Dakshina Kalika, we find the commentator describing the animal sacrifice of cats, camels, sheep, buffaloes, goats and men as symbolising six vices. Eventhough I love Godess Rajarajeshwaree who is highly saatwic and beyond even satwaa,I cannot bear deep inside(though outwardly I remain silent) if people accuse of some ugradevata of something wrong or black powers.

The hymn to Durga in the Mahabharata contains the verses (shlokas):

"I salute Thee, leader of Yogis, one with the Brahman,Dweller in the Mandara forest.Virgin, Kali, spouse of Kapala, of tawny hue.Salutation to Thee, Bhadrakali.Reverence to Thee, Mahakali,Chandi, Fearless one. Salutation to Thee,Saviour imbued with all good fortune."

One interesting and powerful temple you might like to visit is Ma chandi devi temple in Haridwar.I urge you to visit this temple before you start on the Chandi path and get the blessings from Divine mother Chandi(chandika devi) Herself.

Temple photos.

Located atop Neel Parvat Hardwar, Chandidevi temple is one of the most ancient temples of north India. This is a Sidhapeeth (holy places where one's wishes are fulfilled). Chandidevi alongwith Mansadevi and Mayadevi temple form a Siddhapeeth triangle in the holy city of Hardwar. The main deity is said to have been installed in the 8th century by Adishankaracharya.

According to legends, in ancient times, demon kings Shumbh and Nishumbh had captured the kingdom of Lord Indra and thrown out gods from heaven. After intense prayers to gods, incarnation of power and strength, Chandika Devi appeared from the cells of the body of Goddess Parvathi. She assumed the form of an exceptionally beautiful woman and Shumbh wished to marry her. On being refused, Shumbh sent his demon chief Chanda and Munda to kill her. They were killed by Kalika devi born out of Chandika Devi's anger. Shumbh and Nishumbh then tried to kill Chandika Devi but were slain by the Goddess. Thereafter Chandika Devi is said to have rested for a short while at the temple location. 200 metres from Goddess Chandidevi temple, the temple of Anjanadevi, mother of Hanuman is located.

Goddess Chandidevi has been fulfilling wishes of millions of devotees for thousands of years from here.

The above two deities are considered Chandi by some but this is not true. The first is Chamunda in Dharmasala in Himachal pradesh.

And second is Ma Asthadasabhuja(18-handed) Mahalakshmi durga devi,Skandhashramam, near Salem, Tamil Nadu, India.

Seek truth, Seek light and remain in both

Till then....

Your wayfarer remains here to help you,

Shreeram Balijepalli

Purity, Powers, Parabrahmam...

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