Devi Mahatyam - The Inner Victory

May 25, 2008

Members,

This is a short analysis made by me which I learnt from my guru.

Devi Mahatyam – The inner victory

Devi mahatyam is the text comprising of the three episodes or

charitas which is a chronicle of battle fought between Devi and

Divine forces on one side and Demoniac and Anti-forces on another.

The first charita is described the greatness of Mahakali and her

encounter with Madhu and kaitabha. The 2nd deals with Mahalakshmi and

her battle with Mahishasura. The 3rd deals with Maharaswathi and her

battle with Dhumralochana, Chanda, Munda, Rakthabija, Shumbha and

Nishumbha.

Life itself is a battle, a struggle. A war between good & evil, light

& darkness, knowledge and ignorance, truth and falsehood, delight &

delusion, immortality and death. There are certain forces in this

creation whose sole purpose is to hinder the process of evolution.

And there are equally powerful forces that encourage him at every

step, lift him up when he stumbles, help him to reach the victory

post. This struggle is found in Rig Veda. Indra, the Master or King

of Illumined mind is confronted with Vrittasura. This is the struggle

between light – the Illumination and Ignorance.

The anti-divine is inherent in the very process of creation. This

fact is brought out in 1st chapter. The all-pervasive principle of

preservation (Vishnu) sleeps on Infinite (Anantha) during the period

of non-creation (kalpantha). Ocean is symbol of eternal existence

which is of Blissful nature (milky ocean is a symbolic representation

of blissfulness). When creation is about to start, there is a throb

or vibration. This is called Nada or Sound. This nada rises from the

navel of primordial person. Brahma is symbol of Nada – the principle

of creation. The field of activity of sound is Ear. As soon as Nada

is born, an obstruction comes in the ear hampering the reaching of

Nada in the form of Wax. They are Madhu and kaitabha. These 2 anti-

divine forces are as natural as formation of wax in the ear and they

last as long as creation exists. Though they are vanquished and their

gross forms are annihilated, they exist in subtle nature in the form

of Shumbha and Nishumbha the creation is dissolved. This is shown in

12th chapter. Kaitabha is desire to be many and Madhu is the

Pleasure. These 2 are the samskaras that arise from creation which

are in the form of Desire to be many and experience the pleasure.

These anti-divine forces are so much like divine that they possess

tremendous strength, power, light, will power, penance and knowledge.

But they are opposed to Divine Law and truth. They hijack the

position of divine force. They have the exaggerated ego-sense. Their

work is of the nature of distortion and perversion. He is

Mahishasura. This distortion and perversion is annihilated with the

concentrated effort of one's consciousness which should be fierce and

mighty. The force is Durga. Lion is the symbolic representation of

Dharma / Righteous Path.

Then comes the demon Dhumralochana which means Smoky / hazy /

obscured Vision. Smoky vision leads to wrong perceptions. This is

Avidya. Then comes the demon Rakthabija. This is the symbolic

representation for the Desire to continue one's own identity and

individuality.

Then come the demons Udyudha, Kambu, Kotivirya, Dhaumra, Kalaka,

Daurhruda, Maurya, Kalakey. These 8 demons represent 8 fetters or

bondages of an individual that bar him from attaining the Supreme

Consciousness. They are called Ashta Pasas in Tantra. These 8

bondages are Ghrina (Hate), Lajja (Shame), Bhaya (Fear), Shankaa

(Doubt), Jugupsaa (Reproach), Kula Abhimana (Caste), Jaati (Creed),

Sheela (Modesty). The devi in the form of ashta matrikas (8 mothers)

as Brahmi, Maheshwari, Kaumari, Vaishnavi, Varahi, Narasimhi,

Indrani, Chamunda cut asunder these 8 bondages and free the

individual from the 8 weaknesses.

The next 2 demons are Shumbha and Nishumbha. They represent Light.

They usurp the posts and functions of all the Gods and begin ruling

the 3 worlds. But their light does not come out of the Sun of Truth,

theirs is a reflection of Ego. They want to possess all the rare

things on the earth, all that is best, and also the Devi herself,who

is the gem among the women. Since, they have certain characteristics

of divine but entirely to different purpose. And hence, their battle

was very long and prolonged one.

So, the tantric analysis for Dhumrolochana, Chanda, Munda,

Rakthabija, Shumbha and Nishumbha is Avidya (Ignorance), Raga

(attachment), Dvesha (aversion), abhinivesha (desire to continue

one's identity), Asmitha (I-ness) and Mamatha (My-ness).

So, sapthasathii teaches that whole life is a battle and for one who

has taken the spiritual path, the opposition from anti-divine forces

is all the more. If seeker admits the God and divine forces into

himself, if he is receptive to divine forces, they nourish and lead

us to Victory – Vision of Self.

So, in this battle, he has to put on the shield / armour of Devi

Kavacha, bolt the armour with Argala and lock it with Kilaka. Thus,

he is safe and the kingdom of heaven is in his hands.

The Yogic representation of the name of Chamunda

Chanda means fierce that represents fierce fire at Muladhara chakra.

Normally at Muladhara chakra, fire burns with smoke and Mundra is the

mental activities at sahasrara. During the initial stages, these two

tendencies act as hindrance to yogis during the piercing of

Kundalini. Muladhara hinders the sadhana by throwing out passions and

activities belonging to lower physical body. Similarly, the sahasrara

with incessant mental activities. These chanda and munda have to be

subjugated by breaking the 3 knots in the form of Brahma granthi,

Vishnu granthi and rudra granthi. The 3 chapters are the 3 knots.

From muladhara to manipura chakra is brahma granthi, from manipura to

anahata chakra is Vishnu granthi and from Anahata to Ajna chkra is

rudra granthi. When these 6 chakras are pierced by Kundalini, Chanda

and Munda are annihilated. Then dawns the Divine Knowledge in the

form of Chamunda at inner cave of the heart. This is Bliss,

Knowledge, Existence Absolute.

Srinivas Rao

May 25, 2008

When these 6 chakras are pierced by Kundalini, Chanda and Munda are

annihilated. Then dawns the Divine Knowledge in the form of Chamunda at

inner cave of the heart. This is Bliss,

Knowledge, Existence Absolute.

This theory or interpretation may look fine as we are habituated to

philosophical jargon since the days of Mayaavadam. Is it knowledge that

receives worship under the name Chamundi? She is perceivable to only

those have pierced the 6 chakras? Then how others worship her - by

belief? Why she is getting worshipped as Kuladevi?

chandra hari

, " srinivasrao197080 "

<srinivasrao197080 wrote:

>

> Members,

>

> This is a short analysis made by me which I learnt from my guru.

>

> Devi Mahatyam – The inner victory

>

> Devi mahatyam is the text comprising of the three episodes or

> charitas which is a chronicle of battle fought between Devi and

> Divine forces on one side and Demoniac and Anti-forces on another.

> The first charita is described the greatness of Mahakali and her

> encounter with Madhu and kaitabha. The 2nd deals with Mahalakshmi and

> her battle with Mahishasura. The 3rd deals with Maharaswathi and her

> battle with Dhumralochana, Chanda, Munda, Rakthabija, Shumbha and

> Nishumbha.

>

> Life itself is a battle, a struggle. A war between good & evil, light

> & darkness, knowledge and ignorance, truth and falsehood, delight &

> delusion, immortality and death. There are certain forces in this

> creation whose sole purpose is to hinder the process of evolution.

> And there are equally powerful forces that encourage him at every

> step, lift him up when he stumbles, help him to reach the victory

> post. This struggle is found in Rig Veda. Indra, the Master or King

> of Illumined mind is confronted with Vrittasura. This is the struggle

> between light – the Illumination and Ignorance.

>

> The anti-divine is inherent in the very process of creation. This

> fact is brought out in 1st chapter. The all-pervasive principle of

> preservation (Vishnu) sleeps on Infinite (Anantha) during the period

> of non-creation (kalpantha). Ocean is symbol of eternal existence

> which is of Blissful nature (milky ocean is a symbolic representation

> of blissfulness). When creation is about to start, there is a throb

> or vibration. This is called Nada or Sound. This nada rises from the

> navel of primordial person. Brahma is symbol of Nada – the

principle

> of creation. The field of activity of sound is Ear. As soon as Nada

> is born, an obstruction comes in the ear hampering the reaching of

> Nada in the form of Wax. They are Madhu and kaitabha. These 2 anti-

> divine forces are as natural as formation of wax in the ear and they

> last as long as creation exists. Though they are vanquished and their

> gross forms are annihilated, they exist in subtle nature in the form

> of Shumbha and Nishumbha the creation is dissolved. This is shown in

> 12th chapter. Kaitabha is desire to be many and Madhu is the

> Pleasure. These 2 are the samskaras that arise from creation which

> are in the form of Desire to be many and experience the pleasure.

>

> These anti-divine forces are so much like divine that they possess

> tremendous strength, power, light, will power, penance and knowledge.

> But they are opposed to Divine Law and truth. They hijack the

> position of divine force. They have the exaggerated ego-sense. Their

> work is of the nature of distortion and perversion. He is

> Mahishasura. This distortion and perversion is annihilated with the

> concentrated effort of one's consciousness which should be fierce and

> mighty. The force is Durga. Lion is the symbolic representation of

> Dharma / Righteous Path.

>

> Then comes the demon Dhumralochana which means Smoky / hazy /

> obscured Vision. Smoky vision leads to wrong perceptions. This is

> Avidya. Then comes the demon Rakthabija. This is the symbolic

> representation for the Desire to continue one's own identity and

> individuality.

>

> Then come the demons Udyudha, Kambu, Kotivirya, Dhaumra, Kalaka,

> Daurhruda, Maurya, Kalakey. These 8 demons represent 8 fetters or

> bondages of an individual that bar him from attaining the Supreme

> Consciousness. They are called Ashta Pasas in Tantra. These 8

> bondages are Ghrina (Hate), Lajja (Shame), Bhaya (Fear), Shankaa

> (Doubt), Jugupsaa (Reproach), Kula Abhimana (Caste), Jaati (Creed),

> Sheela (Modesty). The devi in the form of ashta matrikas (8 mothers)

> as Brahmi, Maheshwari, Kaumari, Vaishnavi, Varahi, Narasimhi,

> Indrani, Chamunda cut asunder these 8 bondages and free the

> individual from the 8 weaknesses.

>

> The next 2 demons are Shumbha and Nishumbha. They represent Light.

> They usurp the posts and functions of all the Gods and begin ruling

> the 3 worlds. But their light does not come out of the Sun of Truth,

> theirs is a reflection of Ego. They want to possess all the rare

> things on the earth, all that is best, and also the Devi herself,who

> is the gem among the women. Since, they have certain characteristics

> of divine but entirely to different purpose. And hence, their battle

> was very long and prolonged one.

>

> So, the tantric analysis for Dhumrolochana, Chanda, Munda,

> Rakthabija, Shumbha and Nishumbha is Avidya (Ignorance), Raga

> (attachment), Dvesha (aversion), abhinivesha (desire to continue

> one's identity), Asmitha (I-ness) and Mamatha (My-ness).

>

> So, sapthasathii teaches that whole life is a battle and for one who

> has taken the spiritual path, the opposition from anti-divine forces

> is all the more. If seeker admits the God and divine forces into

> himself, if he is receptive to divine forces, they nourish and lead

> us to Victory – Vision of Self.

>

> So, in this battle, he has to put on the shield / armour of Devi

> Kavacha, bolt the armour with Argala and lock it with Kilaka. Thus,

> he is safe and the kingdom of heaven is in his hands.

>

> The Yogic representation of the name of Chamunda

>

> Chanda means fierce that represents fierce fire at Muladhara chakra.

> Normally at Muladhara chakra, fire burns with smoke and Mundra is the

> mental activities at sahasrara. During the initial stages, these two

> tendencies act as hindrance to yogis during the piercing of

> Kundalini. Muladhara hinders the sadhana by throwing out passions and

> activities belonging to lower physical body. Similarly, the sahasrara

> with incessant mental activities. These chanda and munda have to be

> subjugated by breaking the 3 knots in the form of Brahma granthi,

> Vishnu granthi and rudra granthi. The 3 chapters are the 3 knots.

> From muladhara to manipura chakra is brahma granthi, from manipura to

> anahata chakra is Vishnu granthi and from Anahata to Ajna chkra is

> rudra granthi. When these 6 chakras are pierced by Kundalini, Chanda

> and Munda are annihilated. Then dawns the Divine Knowledge in the

> form of Chamunda at inner cave of the heart. This is Bliss,

> Knowledge, Existence Absolute.

>

> Srinivas Rao

>

May 26, 2008

Chandi is the Brahman in feminine form. Sri Bhaskaraya mentions that

in his commentary Gupthavathi. The fierceful aspect is depicted here

because at the directions of this fierce chandi, all the gods, and

ashta dikpalakas are performing this duties and functions. She is the

great boss or the queen that directs and delegates the

functionalities of the gods. And hence, she is Chandi.

Now the sahaja samadhi does not end with the piercing of kundalini

from muladhara and merging with shiva at sahasrara. There is another

nadi that directs the flow of Kundalini from Sahasrara to Hridaya.

This Hridaya is the right side of one's physical heart. The the Chit-

Jada Grandhi bhedana is accomplished in its perfection here. Till

then, the tendencies in the form of shumbha and nishumbha pester the

sadhaka.

Well, this just an interpretation. I perceive Sri Chandi as the Purna

Brahma Swarupini. I meditate her in the middle of my heart. One can

have one's own ways. You can meditate at Kulachakra. Nothing wrong.

What matter's is one's own guru parampara. What matters most is the

devotion to the Mother Chandika and to enjoy the poetry in Devi

Mahatmya. That was the advice of Sri Nilakanta Dikshitar in his

work " Chandi Rahasya " .

Srinivas Rao

, " chandra_hari18 "

<chandra_hari18 wrote:

>

> When these 6 chakras are pierced by Kundalini, Chanda and Munda are

> annihilated. Then dawns the Divine Knowledge in the form of

Chamunda at

> inner cave of the heart. This is Bliss,

> Knowledge, Existence Absolute.

>

May 26, 2008

Sir,

So you have decided that Brahman is male and Chandi is female version of

that?

What is the relevance of Guru parampara when disciples are talking in

such terms as " Chandi is feminine Brahman " ?

And a Paramapara exists which see in meditation Brahaman as male and

Chandi as female?

I feel the Vedantis are intent upon cutting the throat of the Sakta

tradition by misrepresentation of the Sakta doctrines and experience.

To my mind this type of jargon is the hallmark of pseudospirituality

prevailing in India today.

Is there anyone who has seen Chandi and Brahamn in meditation - beyond

some hallucination image?

How Chandi appears before the devotees? In the so called cave in heart?

I read something like the route leading from Sahasraram to heart etc.

Is there anyone who has experienced what is said in such kind of jargon?

chandra hari

, " srinivasrao197080 "

<srinivasrao197080 wrote:

>

> Chandi is the Brahman in feminine form. Sri Bhaskaraya mentions that

> in his commentary Gupthavathi. The fierceful aspect is depicted here

> because at the directions of this fierce chandi, all the gods, and

> ashta dikpalakas are performing this duties and functions. She is the

> great boss or the queen that directs and delegates the

> functionalities of the gods. And hence, she is Chandi.

>

> Now the sahaja samadhi does not end with the piercing of kundalini

> from muladhara and merging with shiva at sahasrara. There is another

> nadi that directs the flow of Kundalini from Sahasrara to Hridaya.

> This Hridaya is the right side of one's physical heart. The the Chit-

> Jada Grandhi bhedana is accomplished in its perfection here. Till

> then, the tendencies in the form of shumbha and nishumbha pester the

> sadhaka.

>

> Well, this just an interpretation. I perceive Sri Chandi as the Purna

> Brahma Swarupini. I meditate her in the middle of my heart. One can

> have one's own ways. You can meditate at Kulachakra. Nothing wrong.

> What matter's is one's own guru parampara. What matters most is the

> devotion to the Mother Chandika and to enjoy the poetry in Devi

> Mahatmya. That was the advice of Sri Nilakanta Dikshitar in his

> work " Chandi Rahasya " .

>

May 26, 2008

Devi is purna brahmaswarupini which is bliss, knowledge, existence

absolute. Brahma doesnot have any attributes. It is of pure

awareness. This form of Pure Awareness is Brahman. Now, whether you

call is Siva or Devi, it is upto you. Pure Awareness without

attributes is Nirguna. That is, it has no capacity to bless the

upasakas. So, Maya-sabala Brahma ie., Saguna Brahma with Attributes

has been evolved so as to enable all the categories of upasakas.

Upasakas are of 3 categories: 1) Adhama 2) Madhyama 3) Uttama. Adhama

adhikari worships this Sa-guna Brahma, step by step, proceeds further

slowly. Whereas, the Uttama adhikari is one who perceives this Saguna

Brahma in himself. And eventually, becomes one with Brahma. Here

nothing remains. Neither the Upasaka nor the Devi. He expresses the

Bliss Absolute which is in the form of Pure Awareness. So, srividya

tantra has been evolved in order to realise this pure awareness which

is in the form of Bliss,Existence,Knowledge Absolute. The Maya sabala

Brahman is Kameswara-Kameswari or Bhairava-Bhairavi.

The thorn in one's feet should be removed by the thorn ONLY. So, in

order to get rid of this phenomenal existence which is maya and

apparent reality for adhama adhikaris, this maya becomes the tool for

self-awarness. This MAYA is the SPRINGBOARD for SELF-REALISATION.

This state is just called " AWARENESS " - You ARE. That's all.

No more questions on this issue.

S. Rao

, " chandra_hari18 "

<chandra_hari18 wrote:

>

> When these 6 chakras are pierced by Kundalini, Chanda and Munda are

> annihilated. Then dawns the Divine Knowledge in the form of

Chamunda at

> inner cave of the heart. This is Bliss,

> Knowledge, Existence Absolute.

>

> This theory or interpretation may look fine as we are habituated to

> philosophical jargon since the days of Mayaavadam. Is it knowledge

that

> receives worship under the name Chamundi? She is perceivable to only

> those have pierced the 6 chakras? Then how others worship her - by

> belief? Why she is getting worshipped as Kuladevi?

>

> chandra hari

>

May 26, 2008

Brahman is neither male nor female. It is the bhavana of upasaka.

Mother is easily accessible to the child and hence, concept of female

has been evolved. Tantra is just a tool. It is just a means to

realise the end.

Well, i meditate Chandi with 4 hands at the heart. The moolachandi is

having 4 hands as described in murthi rahasya. It is the origin or

source of 10-handed mahakali, 18-handed mahalakshmi and 8-handed

maharaswathi. In her 4 hands, she holds sweet lime, mace, shield and

cup of nector. On her head is adorned Naga,Yoni and Linga.

Sarvaadyam agunam alakshya vapusham vyapyaakhilam samsthitaam

lakshyam cha trigunaatmikaam kanakaabham hemadibhushanvitam

bijapura gade cha khetaka surapatre karaih bhibhratim

yonim linga mahim cha murdhni dadhatim chandim bhaje chinmayeem.

This is the chandika dhyana. She is without form (alakshya vapusham),

without attributes (agunam) and the source of origin (sarvaadyaam).

She is of golden hue (kanakaabham) wearing several golden ornaments

(hemaadibhushanvitaam). And yet she is having the form (Lakshyam) and

is with sattva, rajas and tamo guna (trigunaatmikaam). The pot of

nector in her hand denotes of blissful nature. On her crown, naga,

linga and yoni denote that she is beyond time, purusha (masculine)

and prakriti (feminine)forms. She is of Bliss Absolute.

I meditate her in this form at the centre of my heart. Yes my

grandfather Sri Vadlamani Subramanya Avadhanigal, a great rig vedic

scholar and upasaka of vanadurga and chandi. He used to perform

pranyama and shatchakra bhedana every night. His guru

bhairavanandanatha was a marvellous yogi and avadhuta in Kasi. Our

kuladevata is Chandi.

S.Rao

, " chandra_hari18 "

<chandra_hari18 wrote:

>

> Sir,

>

> So you have decided that Brahman is male and Chandi is female

version of that?

>

> What is the relevance of Guru parampara when disciples are talking

in such terms as " Chandi is feminine Brahman " ?

>

> And a Paramapara exists which see in meditation Brahaman as male and

> Chandi as female?

>

> I feel the Vedantis are intent upon cutting the throat of the Sakta

> tradition by misrepresentation of the Sakta doctrines and

experience.To my mind this type of jargon is the hallmark of pseudospirituality

prevailing in India today.

>

> Is there anyone who has seen Chandi and Brahamn in meditation -

beyond some hallucination image?

>

> How Chandi appears before the devotees? In the so called cave in

heart? I read something like the route leading from Sahasraram to heart etc.

>

> Is there anyone who has experienced what is said in such kind of

jargon?

>

> chandra hari

>

May 26, 2008

Sir,

Bhavana has nothing to do with realization. Bhavana is imagination.

Bhavana cannot create or alter a Tattva. Sakti is a Tattva and tattva

is realized and not bhavana. Bhavana is realized in hallucination.

My respects to your Guru and Paramaguru and Chandika, the Kuladevi. But

to my mind the theory you speak has nothing to do with them. Grandfather

may have been an Rgvedic scholar but he did not learn shadchakrabhedanam

from Rgveda.

, " srinivasrao197080 "

<srinivasrao197080 wrote:

>

> Brahman is neither male nor female. It is the bhavana of upasaka.

> Mother is easily accessible to the child and hence, concept of female

> has been evolved. Tantra is just a tool. It is just a means to

> realise the end.

>

> Well, i meditate Chandi with 4 hands at the heart. The moolachandi is

> having 4 hands as described in murthi rahasya. It is the origin or

> source of 10-handed mahakali, 18-handed mahalakshmi and 8-handed

> maharaswathi. In her 4 hands, she holds sweet lime, mace, shield and

> cup of nector. On her head is adorned Naga,Yoni and Linga.

>

> Sarvaadyam agunam alakshya vapusham vyapyaakhilam samsthitaam

> lakshyam cha trigunaatmikaam kanakaabham hemadibhushanvitam

> bijapura gade cha khetaka surapatre karaih bhibhratim

> yonim linga mahim cha murdhni dadhatim chandim bhaje chinmayeem.

>

> This is the chandika dhyana. She is without form (alakshya vapusham),

> without attributes (agunam) and the source of origin (sarvaadyaam).

> She is of golden hue (kanakaabham) wearing several golden ornaments

> (hemaadibhushanvitaam). And yet she is having the form (Lakshyam) and

> is with sattva, rajas and tamo guna (trigunaatmikaam). The pot of

> nector in her hand denotes of blissful nature. On her crown, naga,

> linga and yoni denote that she is beyond time, purusha (masculine)

> and prakriti (feminine)forms. She is of Bliss Absolute.

>

> I meditate her in this form at the centre of my heart. Yes my

> grandfather Sri Vadlamani Subramanya Avadhanigal, a great rig vedic

> scholar and upasaka of vanadurga and chandi. He used to perform

> pranyama and shatchakra bhedana every night. His guru

> bhairavanandanatha was a marvellous yogi and avadhuta in Kasi. Our

> kuladevata is Chandi.

>

> S.Rao

>

> , " chandra_hari18 "

> chandra_hari18@ wrote:

> >

> > Sir,

> >

> > So you have decided that Brahman is male and Chandi is female

> version of that?

> >

> > What is the relevance of Guru parampara when disciples are talking

> in such terms as " Chandi is feminine Brahman " ?

> >

> > And a Paramapara exists which see in meditation Brahaman as male and

> > Chandi as female?

> >

> > I feel the Vedantis are intent upon cutting the throat of the Sakta

> > tradition by misrepresentation of the Sakta doctrines and

> experience.To my mind this type of jargon is the hallmark of

pseudospirituality prevailing in India today.

> >

> > Is there anyone who has seen Chandi and Brahamn in meditation -

> beyond some hallucination image?

> >

> > How Chandi appears before the devotees? In the so called cave in

> heart? I read something like the route leading from Sahasraram to

heart etc.

> >

> > Is there anyone who has experienced what is said in such kind of

> jargon?

> >

> > chandra hari

> >

>

May 26, 2008

, " srinivasrao197080 "

<srinivasrao197080 wrote:

>

> Brahman is neither male nor female. It is the bhavana of upasaka.

> Mother is easily accessible to the child and hence, concept of

female

> has been evolved. Tantra is just a tool. It is just a means to

> realise the end.

>

> Well, i meditate Chandi with 4 hands at the heart. The moolachandi

is

> having 4 hands as described in murthi rahasya. It is the origin or

> source of 10-handed mahakali, 18-handed mahalakshmi and 8-handed

> maharaswathi. In her 4 hands, she holds sweet lime, mace, shield and

> cup of nector. On her head is adorned Naga,Yoni and Linga.

>

> Sarvaadyam agunam alakshya vapusham vyapyaakhilam samsthitaam

> lakshyam cha trigunaatmikaam kanakaabham hemadibhushanvitam

> bijapura gade cha khetaka surapatre karaih bhibhratim

> yonim linga mahim cha murdhni dadhatim chandim bhaje chinmayeem.

>

> This is the chandika dhyana. She is without form (alakshya

vapusham),

> without attributes (agunam) and the source of origin (sarvaadyaam).

> She is of golden hue (kanakaabham) wearing several golden ornaments

> (hemaadibhushanvitaam). And yet she is having the form (Lakshyam)

and

> is with sattva, rajas and tamo guna (trigunaatmikaam). The pot of

> nector in her hand denotes of blissful nature. On her crown, naga,

> linga and yoni denote that she is beyond time, purusha (masculine)

> and prakriti (feminine)forms. She is of Bliss Absolute.

>

> I meditate her in this form at the centre of my heart. Yes my

> grandfather Sri Vadlamani Subramanya Avadhanigal, a great rig vedic

> scholar and upasaka of vanadurga and chandi. He used to perform

> pranyama and shatchakra bhedana every night. His guru

> bhairavanandanatha was a marvellous yogi and avadhuta in Kasi. Our

> kuladevata is Chandi.

>

> S.Rao

>

> , " chandra_hari18 "

> <chandra_hari18@> wrote:

> >

> > Sir,

> >

> > So you have decided that Brahman is male and Chandi is female

> version of that?

> >

> > What is the relevance of Guru parampara when disciples are talking

> in such terms as " Chandi is feminine Brahman " ?

> >

> > And a Paramapara exists which see in meditation Brahaman as male

and

> > Chandi as female?

> >

> > I feel the Vedantis are intent upon cutting the throat of the

Sakta

> > tradition by misrepresentation of the Sakta doctrines and

> experience.To my mind this type of jargon is the hallmark of

pseudospirituality prevailing in India today.

> >

> > Is there anyone who has seen Chandi and Brahamn in meditation -

> beyond some hallucination image?

> >

> > How Chandi appears before the devotees? In the so called cave in

> heart? I read something like the route leading from Sahasraram to

heart etc.

> >

> > Is there anyone who has experienced what is said in such kind of

> jargon?

> >

> > chandra hari

> >Brahmani, Mahesvari, Kumari, Vaisnavi, Vrahi, Narsimhi, Aindri

are the different manifistetions of CHANDI. SHE is BRAHMASVARUPINI.

Prakriti panchadaskalatmika, Purusha khodashi or nirvankalaatmika.

How chandi appears??? ha ha ha aha aha aha ha ha ha.Please do the

sadhana and realise it.MA KE ANEKA SADHAKA, MA KI ANEKO SADHANAYE.

>

May 27, 2008

Dear Hari,

You quotes Swami Dayananda who is an iconoclast and say that Shakti

concept is not in Vedas and a product of naga period. You quote

Dandekar who is an atheist. And you talk of Shaktha Philosophy.

Yours is just a hotch potch of all concepts always bent upon

fingering others. You have equated Shakti with Principle or Tattva.

I think you are not aware of the concept of Principle or Tattva.

Please refer to Lalitha Sahasranama 1) Shadadhvaatita Rupini.

Shadadhvaas are the 6 paths. Among these 6 paths one path is Tattva

Adhva. All the 36 principles are comprised in these Tattvadhva.

That is Mother is beyond these 36 principles. There is one more name

ie., Tattvaateetha. It implies that she is beyond the Principle.

The 4 stages of Vak ie., Speech which is the source of evolution of

cosmos are these 4 stages of human consciousness. PARA is Supra

Causal Plane, PASHYANTI is Deep Sleep State, Madhyama is Subtle Plane

and Vaikhari is Gross Physical State. Now, there is Source of Origin

for Para State also. It is Mula Para State. This originate at Right

Side of Heart in the form of Pure Consciousness. This Mula Para goes

to Sahasrara and from Sahasrara goes to Muladhara. It becomes Para.

From Muladhara along with Vital Force comes to Svadhishtana. It

becomes Pashyanti. From Svadishtana comes to Anahata. This Pashyanti

becomes Madhyama. This Madhyama Nada alongwith the Vocal Chords

evolve out of the mouth. This is called Vaikhari. This Vaikhari

Nada is the articulate sounds that are of 16 vowels and 34

consonants. Now, the Mula Para Dasa which is the 5th State is

Turiyaatita Avastha which is of the form of Awareness Absolute.

When Supreme Consciousnes (Para Siva) desires to become Many, a throb

is felt. This throb is Nada. Nada evolves Bindu. Bindu evolves Kala.

Kala is Kamakala or Triputi. So, the job of the sadhaka is to go

back to the source of Para Siva which is Nirguna Parabrahma by

performing Triputi Bhedana ie., one has to pierce the Triad of

Knower, Knowledge and Object to be Known. Triputi Bhedana culminates

in Advaita.

Given below are the different states of consciousness along with 36

principles of creation. All the 36 principles fit in here.

SUPRA CAUSAL PLANE (TURIYA AVASTHA)

Shiva Tatva, Shakti Tatva, Sadashiva or Sadakhya Tatva, Ishwara

Tatva, Suddha Vidya Tatva,

DEEP SLEEP STATE (SUSHUPTI AVASTHA)

Purusha, Prakriti

SUBTLE PLANE / DREAM STATE (SVAPNA AVASTHA)

Kalaa, Vidya, Raga, Kaala, Niyati, Buddhi, Ahamkara, Manas

Srotra: limited power of hearing.

Tvak: limited power of feeling by touch.

Chakshu: limited power of seeing.

Jihva: limited power of tasting.

ghrana: limited power of smelling.

Vak: limited power of speech.

Pani: limited power of grasping and handling.

Pada: limited power of locomotion.

Payu: limited power of excretion.

Upastha: limited power of creation (procreation to be exact).

Shabda Tanmatra: sound

Sparsha Tanmatra: touch.

Rupa Tanmatra: color

Rasa Tanmatra: taste.

Gandha Tanmatra: smell

GROSS PLANE OR PHYSICAL PLANE (JAGRAT AVASTHA)

Akasha: space.

Vaya: air or gas.

Agni: fire

Ap: liquids

Prithivi: solids

The philosophy of Saktism is Advaita or Non-Dualism and the highest

reality is termed as Paramashiva or Mahatripurasundari. Shiva is the

static consciousness and Shakti is the dynamic consciousness or Chit-

Rupini. Shiva is pure awareness, which is the basis of all existence.

Through his Shakti, he effects the manifestation of the universe. He

is the sole cause of the world. The ultimate reality is non-dual and

is of the nature of pure consciousness. The universe of Forms and

names are all aspects of the same ultimate Reality. It is the

movement of Brahman, the `Spanda' that brings about the distinction

of Sabda (word), Artha (object) and cognition (Pratyaya).

These three are the aspects of the Brahman's Primal Energy. It is the

causal impetus of the Divine, which makes them emerge out of itself.

The world of sounds, things and thoughts- is the manifestation of the

same non-dual Spirit.

The Tattvas (or divine principles) describe step-by-step how Supreme

Consciousness makes itself, appear to itself, as limited

consciousness stuck in a unconscious world and universe, and thus

gets to experience the limited, conditional joys and sorrows of

earthly existence, and then describes in a reverse step-by-step

process, as to how that Supreme Consciousness then reveals its own

true nature to itself, and thus experiences the outrageous joys of

spiritual liberation.

Thus the duality that manifests in every Jiva is lost when the

Supreme Mother reveals herself within luminous effulgence and

everything in the world and within each one of us, becomes the mantra

Shakti. The breathing in and out becomes cancels out and the mind and

senses turn inward. One loses body consciousness and the feeling of

duality ceases and brings about the awareness of equality. Then one

experiences complete identification with the Shiva – Shakti one

Parabrahman as Mahatripurasundari.

" Tat Tvam Asi " is the spontaneous utterance of liberation, We are

that – as we play on the lap of the Divine Mother, basking in the

luminosity of her Love. This is the culmination of all spiritual

practices. Her presence lightens our life and nectarine bliss fills

every pore of our heart.

The first mantra of Tripuropanishad says that

" Tisrah Purah Tripadha Visvacharshana ……….Devatanaaam "

Here Tripadha implies 3 paths ie., Karma Anushtana, Ahamgrahopasana

(Bhavana of Identification of Devata and Yourself to be one) and the

third is Nirgunopasana.

So, Karma Anushtana is for Adhama Adhikaris (for layman),

Ahamgrahopasana is for Madhyama Adhikaris and Nirgunopasana is for

Uttama Adhikaris.

Sri Bhasakaraya further says that it is only through Nirgunopasana

that Kaivalya or Moksha is achieved.

So, I REFUTE your theory that SHAKTI is a Tattva and I would not

entertain any mails on this issue. Philosophical discussions and

debates are of no use. Sincerely do the upasana and know the reality

yourself. TRUTH IS TRUTH whether you believe it or not.

Srinivas Rao

, " chandra_hari18 "

<chandra_hari18 wrote:

>

> Sir,

>

> Bhavana has nothing to do with realization. Bhavana is imagination.

> Bhavana cannot create or alter a Tattva. Sakti is a Tattva and

tattva

> is realized and not bhavana. Bhavana is realized in hallucination.

>

> My respects to your Guru and Paramaguru and Chandika, the

Kuladevi. But

> to my mind the theory you speak has nothing to do with them.

Grandfather

> may have been an Rgvedic scholar but he did not learn

shadchakrabhedanam

> from Rgveda.

>

May 27, 2008

so much can be understand by laitha trisathi also in addition to

sahasranamam....which is the mooladhara for sakti cult....

it is beyond ones one understanding like this.........

it may be 4 academic interest ......we can publise like this....

explaining like this ..need lot of understanding by others.....some are to be

personally told and some not in web..unless it is warranted

.......................

Mr Srinivsa. Rao....this is a closed cult and it was told by God ayiagriva when

it was first prononced.pl dont publise like this many tatvahas

...but can be quoted...

atjags

srinivasrao197080 <srinivasrao197080

Tuesday, 27 May, 2008 11:53:37 AM

Re: Devi Mahatyam - The Inner Victory

Dear Hari,

You quotes Swami Dayananda who is an iconoclast and say that Shakti

concept is not in Vedas and a product of naga period. You quote

Dandekar who is an atheist. And you talk of Shaktha Philosophy.

Yours is just a hotch potch of all concepts always bent upon

fingering others. You have equated Shakti with Principle or Tattva..