Chandi Sapthasathi Rahasya (Part 1)

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Dear Devotees of Mother,

 

This is a short profile of the secret of Chandi Sapthasathi. It would be

useful for the devotees who do regular parayana of Chandi.

 

CHANDI SAPTHASATHI RAHASYA

 

The Devi Mahatmyam or Sri Chandi Sapthasathi, which forms the core text in

Markandeya Purana which is revered by most of the Shaktas or Worshippers of

Divine Mother as Durga. Essentially Sri Chandi reflects on 3 cycles. It is an

allegory. It represents the evolution of spiritual aspirant towards the self

realization, an internal struggle for the communion with his Soul, the Mother

Divine. During this process of perfection, he encounters several barriers and

bottlenecks in the form of his Vasanas (mental tendencies) that come his way and

make the path obscure and quite difficult. Falling prey to these pleasures, he

gets snared and entangled in the phenomenal and mundane existence. He gets

tired, dejected and depressed. And during this hard times, that Mother comes in

the form of Guru and imparts the supreme knowledge and makes him aware of his

divine self, and infuses him with revitalized energy, stays beside him in his

hardships, holds his hand in the tortuous, thorny

path 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 individual

aspirant who accompany him till he reaches the supreme goal.

 

The Chandika Parameshwari, who is non different from Supreme Brahman, is also

the Maha Maya / Adya Sakti/ Agni / Vaak that manifests itself in 3 forms as 3

Vyahritis. They are Bhu, Bhuvah and Suvah which represent Prathama, Madhyama

and Uttama Charitras respectively. Agni, Vaayu and Surya are the deities that

represent these 3 cycles. The Chandi Sapthasathi, otherwise called “The Battle

of Life” is a chronicle of the battles fought between the Devi and the Divine

Forces on one side and Asuric, Anti-Divine Forces on the other. It is a great

sadhana shastra. On the poetic side of it, it has all the nava (9) rasas with

wonderful characters. The poet uses certain phrases to infuse fear and

reverence for the Divine Power like “Chandika Chandavikrama”, “Durga

Durgartinasini”, “Kali Karaalavadana”, “Humkarenaiva Bhasma”, “Utthaya cha

Mahasim Hum Devim Chandamadhavath” etc. These words and vibrations have

terrific impact on the person who chants the sapthasathi.

 

Chandi denotes the sovereign queen of the supreme Brahman. The word is

derived from the root ‘Chad’ means anger, which actually denote a sense of

extra-ordinary quality not limited by any standard or measure; “whom even the

Gods fear when he gets angry in battles”, “through the fear of him the wind

blows, the sun rises, Indra, Agni, Death hasten their courses”. So, the

command of this Sovereign Queen instills fear in all the Gods and makes them

perform their respective duties. It is in this sense that the root ‘Cad’ is

used. Hence, the sruti says “Mahat Bhayam Vajramudyatam..”. Here “Vajra” denotes

Brahma.

 

The word “Sapthasati” denotes the parable of 7 satis or matrikas. The Prathama

Charitra extols 1) Kali 2) Tara 3) Chinnamasta 4) Sumukhi 5) Bhuvaneshwari 6)

Bala 7) Kubja respectively. The Madhyama Charitra extols 1) Lakshmi 2) Lalitha

3) Kali 4) Durga 5) Gayatri 6) Arundhati 7) Saraswati respectively. The Uttama

Charitra 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 euologized

respectively. 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) Matulinga

fruit (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 Yoni

over it. Matulinga denotes that she is karma phala pradatri, Gada denotes her

Kriya rupa Vikshepa Sakti, Khetaka denotes Jnana sakti and Pana Patra denotes

her Turiya Vritti. She is also called “Maha Lakshmi” (not the 18-handed

Mahalakshmi of Madhyama Charita). Linga is Purusha, Yoni is Prakrit and Naga

denotes the Time (Kala). This implies that she is beyond Prakrit, Purusha and

Time. She is the Parasakti that transcends the 3 dimensions. This is the

Avyakta Swarupa of Brahma which is without any Nama, Rupa. This Chandi is the

Upaasya Devata of the entire Sapthasathi. This is the Samasti Rupa of Mahakali

of Prathama Charita, Mahalakshmi of Madhyama Charita and Mahasaraswathi of

Uttama Charita.

 

The Dhyana sloka for this Mula Prakriti / Chandi is :

 

“Sarvaadhyaam Agunaam Alakshya Vapusham Vyaapyakhilam Samsthithaam

Lakshyaam Cha Trigunaatmikaam Kanakaabham Hemaadibhushaanvitaam

Bijapura Gade Cha Khetaka Suraapaatre Karaih Bhibhratim

Yonim Lingamahim cha murdhni dadhatim Chandim Bhaje Chinamayeem”

 

MAHAKALI

 

When, this Avyakta Brahma rupa Mahalakshmi which is Triguna (of three

qualities 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 arms

holding 1) Khadga (sword) 2) Pana Patra 3) Severed Head 4) Shield. The dhyana

sloka is “Sa bhinnanjana sankaasa damstramkita varaanana, vishala lochana naari

babhuva 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 which

is 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) To

Dissolve Brahma at the time of Mahapralaya 4) To create Hunger 5) To create

Thirst 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 new

creation 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 Vina

Pushtakadharini….”.

 

This 4-armed Sattva Guna Pradhana Mahasaraswathi is the source of origin the

8-handed Mahasaraswathi which is presiding deity for the Uttama Charita.

 

It is to be noted that the devata Kausiki mentioned in 5th chapter of Uttama

Charita 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 the

presiding deity of Prathama charita; Kalika is the Kausiki Devi that manifested

from 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 Uttama

Charitra)

 

As per the Tantra, there are 8 bondages / chains which bind the soul. These 8

bondages arise from Asmita (I-ness) and Mamakara (Possessiveness). These

bondages 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 called

Jiva and the Consciousness that is free from all these chains is called Sadasiva

(Universal consciousness). The Chapter 8 of Sapthasathi describes allegorically

these 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) Creed

is 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 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 Siva

Swarupa.

 

MAHALAKSHMI

 

Now, it is to be noted that this 4-armed Mahalakshmi herself with her own Rajo

Guna remains as Mahalakshmi. The 18-handed Mahalakshmi of Madhyama Charita which

is the Rajo Guna Swarupa contains in her both the aspects of Tamogunaatmika

Mahakali 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 of

Manifestations in the form of 1) Buddhi 2) Nidra 3) Kshudha 4) Chaaya 5) Sakthi

6) 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 detailed

reference of these manifestations are reflected in 5th chapter of Uttama

Charita. (Pl. refer the Aparajita Stuthi)

 

 

PRAKRITI – ITS NATURE AND MANIFESTATION

 

The Nirvikalpa Chaitanya (Undifferentiated Consciousness) has in it an aspect

which is indivisible with it which is called the Maya. This Chaitanya is called

Purusha and the Maya is called Prakriti. The divine pair Purusha-Prakriti is of

absolute existence which is anaadi (without begin and end). Now, before delving

into the intricacies of Sapthasathi, it is important for us to know the

Prakriti, per se, its Gunas (Nature) and its 3 manifestations.

 

The concept of Prakriti is most fundamental to understand the central theme of

Devi Sapthasathi. It is called the Cosmic Energy. It is this Prakriti which is

the reflection of Supreme Consciousness called Purusha or Brahman, divides

itself into 3 Cosmic Forces called SATTVA (Efflulgence / Luminence), RAJAS

(Distraction / Throb) and TAMAS (Inertia / Stability).

 

When the Purusha alongwith his inherent Prakriti is said to have willed many

to become manifold (Bahusyaam Prajayeya…..), there was gradual intensification

of the density of the will, as a result, a throb or disturbance is created in

the harmonious state of Prakriti-Purusha. This ‘First Throb’ is Rajo Guna of

Prakriti. This throb / Rajo Guna reverts back the Purusha to know his ‘OWN

SELF’ which is His Cognizance / Prakriti. Along with the First Throb, which is

of Rajo Guna Swarupa, two more throbs also emanate from this Prakriti-Purusha

Pair. This second throb is Prakasa / Luminence / Effulgence. This is Sattva

Guna. It is with this Prakasa or Luminence that Purusha knows his own Prakriti

which is also his “I-Ness” or “Aham-Sphurana”. Now, the third throb is of the

form of “Sthiti / Nirodha” or Sustenance. This is Tamo Guna. This third throb

holds both the first throb which is Kriya rupa Rajo Guna and the second throb

which is Prakasa (Illumination). Having known

its 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 Bhutendriyatmakam

Bhogaapavargartham Drishyam” ie., entire Cosmos is the manifestation of these

three Gunas. These 3 Gunas are ever-changing in different permutations and

combinations and reflect as Jagat.

 

Where there is more Kriya (Rajo Guna) and less Prakasa (Sattva Guna), that

state is Dukha-maya (Sorrow/Pain). Where, there is more Prakasa (Sattva Guna)

and less Kriya (Rajo Guna), that state is Sukha (Pleasure). Where there is

neither Prakasa and Kriya, this State is Moha (Delusion). This is Tamo Maya

Avastha. The entire Jagat is the combination of these Pleasure, Pain and

Delusion, which is the divine sport or leela of Prakriti.

 

Now, this Tri-Gunaatmaka Prakriti (Prakriti manifested in 3 Gunas) of two

types 1) Para Prakriti 2) Apara Prakriti. The same Prakriti shines as Para

Prakriti in Ishwara-bhava, and 2) as Apara Prakriti when in Jiva-bhava. In

other words, the Bahirmukha Vikasa (Outward Journey towards the Object) of Jiva

is Apara Prakriti and Antarmukha Vikasa (Inward Journey towards the Subject) of

the Jiva to become Ishwara is called Para Prakriti. The order of Para Prakriti

is Tamas, Rajas and Sattva Rupas respectively and that of Apara Prakriti is

Sattva, Rajas and Tamas respectively.

 

Prakasa / Illumination is the Antarmukha vikasa and Aprakasa / Darkness is the

Bahirmukha vikasa of Sattva Guna.

 

Vairagya / Kriya is the Antarmukha Vikasa and Nishkriya / Krodha is the

Bahirmukha Vikasa of Rajo Guna.

 

Nirodha / Sthiti / Sustenance that holds both Prakasa and Vairagya is the

Antarmukha Vikasa and Moha / Delusion is the Bahirmukha Vikasa of Tamo Guna.

 

Now, the Devi Mahatmyam having the 3 charitas ie., Prathama, Madhyama and

Uttama Charitas represent these three aspects of Prakasa, Vairagya and Nirodha

of Prakriti. These 3 charitas or cycles embark upon the spiritual journey of

Jiva to become Siva. The Prathama, Madhyama and Uttama Charitas represent the

cutting asunder the knots of Brahma, Vishnu and Rudra respectively.

 

With regards,

Sriram.

 

(TO BE CONTINUED......)

 

 

 

 

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