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 Hemaadibhushaanvita am
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 (Iness) 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 Dukhamaya (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.

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 Allpervasive 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 Vishnus 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-ChitAnanda 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 ones 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 ones 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 ones 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 ones 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 AhamSphurana 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 (Iness) 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 Chamundas 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 ones
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.

THE CHANDI NAVAKSHARI MANTRA AND ITS INTERPRETATION

The Nine-lettered Mantra (AIM HIM KLIM CHAAMUNDAI VICCHE) is the sound body of
Chandika Parameshwari composed of 9 Durgas (Nava Durga Rupini). The Devi Atharvasirsa
Upanishad proclaims this mantra and extols this as giver of highest delight (Mahad Ananda
dayakah). The great shakta Bhaskararaya Makhi says that this mantra gives final liberation
Brahma Sayujya Pradah.
AIM : The Bija of Mahakali
HRIM : The Bija of Mahalakshmi
KLIM : The Bija of Mahasaraswathi
Though the Kali bija is KLIM, here it is given as AIM. Though the Lakshmi bija is SRIM, here it is
given as HRIM; Though the Saraswathi bija is AIM, it is given here as KLIM. So, as per the 3
Charitas / Cycles in Sapthasathi, it should have been KLIM, SRIM, AIM. But it is not so.
Because these Bijas are of Kali, Lakshmi and Saraswathi. Whereas, the deities of 3 Charitas are
Mahakali, Mahalakshmi and Maharaswathi that are entirely different aspects as I mentioned
above in introducing murthi rahasya.
Mahakali is Prakasa Swarupa which is an aspect of Sattva Guna. Therefore, AIM bija stands for
Prakasa (Illumination) . This is Chit aspect of Brahman.
Mahalakshmi is Kriya Swarupa which is an aspect of Rajo Guna. Therefore, HRIM bija stands for
Kriya. This is Sat aspect of Brahman.
Mahasaraswathi is Sthiti / Nirodha / Ananda Rupa that holds back both Prakasa and Kriya which
is an aspect of Tamo Guna. Therefore, KLIM bija stands for Nirodha. This is Ananda aspect of
Brahman.
1st Interpretation of Navakshari
CHAAMUNDA is the Cosmic Power of Brahman which is Para Shakti. Chamati atthi, sarvam
charaacharam iti Chamuh ie., All the principles of creation at the time of dissolution is Chamuh.
daati (laati) is the act of devouring or swallowing. So, Chaamunda is the Supreme Cosmic
Power that devours the entire creation at the time of dissolution.
VICCHE denotes the act of Salutation. So, the 1st interpretation is :
Salutations to the all devouring cosmic power Chaamunda that is the samasti rupa (integrated
form) of Mahakali, Mahalakshmi and Mahasaraswathi
2nd Interpretation of Navakshari
Vit Chinoti iti Vicche ie., bestower of supreme knowledge (Vit). This would become:
Prostrations to Mahakali, Mahalakshmi, Mahasaraswathi Swarupa Chamunda the bestower of
Supreme Knowledge (Brahma Jnana)
3rd Interpretation of Navakshari
CHAAMUNDA stands of Brahma Vidya.
VICCHE is VIT+CHA+E. VIT stands for Chit aspect of Brahman; CHA stands for Sat aspect of
Brahman and E stands for Ananda aspect of Brahman. So, this would become:

May we meditate on Chit rupa Mahakali; Sat rupa Mahalakshmi; Ananda rupa Mahasaraswathi
in our heart for Brahma Vidya.
4th Interpretation of Navakshari
AIM, HRIM, KLIM = Brahma (Brahma Vachaka or Supreme Consciousness) ;
CHA = Jiva is (Jiva vachaka Individual Consciousness)
AMUNDA = Non-different (Abheda swarupa)
AI = Thus, we know to be
VICCHE = Advaita Jnanaprade; Chit Sat Ananda Rupini
This means:
May we know the Chit Sat Ananda rupa Brahma who is Chandi to be non-different from Jiva
The Tat Tvam Asi mahaavaakya is indicated here. The Navakshari when chanted with this
bhavana grants the sadhaka the final union with Brahman the Knowledge, Existence and Bliss
Absolute.
Interpretation of Chandi Navakshari by Sri T.V.Kapali Sastry a disciple of Sri Aurobindo and
Ganapati Muni
If all the vowels and consonants in the Mantra are counted, it will be 24 and so, some scholars
claim that Navakshari is the Gayatri of Chandi. There is 7-fold division in the mantra. It is : 1) AIM
2) HRIM 3) KLIM 4) CHAMUNDAYAI 5) VIT 6) CA 7) E.
Chamundayai is in the dative case while the six others are in the vocative case. AIM is the
Vakbija, the seed-sound of Mahasaraswati, knowledge that is consciousness, CHIT and
corresponds to VIT (Annamaya Kosha) in the lower triple (Anna, Praana, Manas). Similarly, HRIM
is the Mayabija, the seed-sound of Mahalakshmi, the all-pervasive existence SAT and
corresponds to CA (Praanamaya Kosha) in the lower triple. KLIM is kamabija, the seed-sound of
Mahakali, all consuming delight, Ananda, and corresponds to E (Manomaya Kosha) in the lower
triple.
There are 7 psychological principles that represent 7 planes of consciousness in the Individual.
They are 1) Anna 2) Prana 3) Manas 4) Vigyana 5) Ananda 6) Chit 7) Sat. Here, Chit, Sat,
Ananda represent the Higher Triple State and Anna, Prana, Manas represent the Lower Triple
State of Individual.
Mahakali, Mahalakshmi and Mahasaraswati represent the higher triple state of God-head with its
Chit, Sat, Ananda Swarupa gets involved in creation of lower triple worlds ie., physical, vital and
mental (Anna, Praana, Manas) through Vigyana (Gnosis). This Gnosis or Vigyana is represented
by CHAAMUNDA. The lower triple in turn has to evolve into the higher triple through Chaamunda.
Thus, in the Mantra, AIM HRIM KLIM and Vicce represent the Higher Triple and Lower Triple
Worlds respectively while the CHAMUNDAYAI denotes the world of Vigyana, Gnosis, the plane of
Light (Mahas). The mantra is an invocation to the Supreme Goddess in the form of TruthConsciousness -Bliss, made by the being circumscribed by the lower triple of physical, vital and
mental states. The prayer is made so that the being is freed by the grace of Chaamunda from his
present triple state of distortion to reach the true state of Truth-Consciousness -Bliss.
Each letter in the Mantra has to be contemplated in a definite colour. AIM has a moonlike lusture,
HRIM has the effulgence of sun, KLIM blazes like fire, CA has the shine of pure gold, MUN is
deep red in colour, DA is deep blue dispelling the distress, YAI is black destroying the foes and
enemies, VI is white in colour and CCE has a smoky colour.