Class Transcript

Chandi Path, Introduction pps 2-14, Class Transcript

Broadcast live from the Devi Mandir by Swami Satyananda Saraswati
Class Duration, 1 hr 2 min
Contents

Discourse
Question & Answer Session
Further Information

Discourse
Om Sam Saraswati Namah. Namaste. Namaste everyone.
This evening we are going to begin the discussion of the Chandi Path. And chand actually
means to tear or to cut apart. Chandi is She Who Tears Apart. And what does she tear apart?
She tears apart the duality and for those trying to be silent inside, she tears apart the thoughts.
So one of the translations of the Chandi Path is She Who Tears Apart Thought. The recitation
of the qualities, the attributes, the episodes, the adventures of She Who Tears Apart Thoughts
and tears apart the duality. This scripture is also known as Durga Saptashati, the 700 verses
about Durga. As we will find later in the text, it is not really 700 verses. It is actually 700 ahutis
(oblations) because there is a different account of how many times we offer to the fire. So when
we include all the uvacas (he said, she said), half verses, verses, and all the anomalies
(namastasyai swaha), they all add up to 700. So it is called the 700 of Durga. It is also called
Devi Mahatmyam, the Glory of the Goddess.
Lets begin on page 2. Mother said I dance, and all that you perceive are its manifestations. If
you like, you can watch me dance, or if you like, you can make me stop. He who can make me
stop, I make him a seer, a being of wisdom, a Brahmin, one of Intuitive Vision, my husband,
Lord Shiva, the Consciousness of Infinite Goodness.
And now, the introduction.
Every form in the universe is subject to evolution and devolution and the two intermediate
positions, birth and death, the wheel of life. The waves of the sea rise and fall, vegetation rises
from the earth and returns to it, animals born to existence ultimately decompose and mingle with
the dust of the earth; even the sun sets at the close of every day. Seeing this, and knowing fully
well that every human being dies, even still, our minds wander in the attachments of the ego as
though we are immortal. What is this delusion of ego, this ignorance of attachment that binds our
every thought and action? What are these dreams and illusions to which we are so bound?
We adorn our bodies as though they are never subject to decay, and cling to relationships with
people and things as though they are the substance of our very existence. We eat when we are
not hungry, kill when we don't need food, and copulate out of season; we intoxicate ourselves to

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forgetfulness, take tobacco or drugs even when we know it is injurious to our health, drive our
cars as though there are no statistics of traffic fatalities.
We see a new desire take birth with every perception and helplessly watch it grow until it
becomes an obsession regulating our every action. As one possessed, we see morality and
convention, even common sense, yield to the ethics of convenience, in which we can rationalize
any behavior that brings success.
Look at the reality of our lives, at our goals and aspirations. There are many among us who have
no vision of the future. We are caught in the paradox of working to survive and surviving to
work. Somehow a sense of boredom, frustration, and futility has taken over our entire being. We
find no lasting satisfaction, no sustaining pleasure, no all-inclusive delight. Again when we find
ourselves avidly pursuing some goal, we are constantly in strife. Our minds are harnessed to the
thought without our control. A continual anxiety prevails in which the vision of success or
failure recurs to us day and night.
Look at these thoughts. How many of them bear significance in the cosmic reality? How many
of them are such transient and petty desires that we ourselves can't remember them even after a
few hours or a few days, let alone in the context of the history of civilizations, or the evolution of
human kind or the origin of the universe.
What delusion has possessed us, and how do we go about purifying the ego so as to get rid of
this bondage, so we can maintain our divine perception as Gods and Goddesses in the Garden of
Bliss? In the Durga Saptasati, Mother shows us how to do just that: give them all to Her. The
continual recitation of this book is designed to accomplish this.
Every character mentioned in this book is within us: the forces that impel us to realize our own
divinity, filling our lives with Love and Joy and a sense of meaningful purpose, as well as the
forces that incline to diminish that perception. In the case of the enemies of the Gods, Asuras,
which has been rendered as "Thoughts," primarily the root meanings of the words have been
employed. Asuras in Vaidika usage is an epithet of both the Gods and their enemies alike. It
means variously: spiritual, incorporeal, divine, a good spirit; an evil spirit, an opponent of the
Gods. In the Puranic literature it is almost exclusively in this latter sense that the term is used.
Just as the Gods or Devas are the forces of clear perception, their opponents must be those that
obscure clear perception - self-centered, egotistical thoughts.
In the case of the Devas, the Vaidika tradition has been applied almost exclusively, with the
exception of the Creative, Maintaining, and Dissolving Capacities of Consciousness, which are
the Puranic conceptions of Brahma, Vishnu, and Siva. The symbolism of the weapons of war has
been defined from a consensus of oral traditions combined with the available scriptural
references in the Tantras. It is the qualities and characteristics of spiritual discipline symbolized
in these words that is relevant, more so than the question of with what physical weapon did She
strike. Hence these words will take significance in the individual meditations of the seeker, and
their definitions will change with growth, development, and progress along the path.

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This principle is even more true of the Goddess, the Mother of the Universe. In one sense, She
resides in the image, the photo, or idol of worship. In another application, She is manifested in
the physical body of the worshipper. And again, "Her feet cover the earth, and Her crown
extends to the farthest reaches of the atmosphere." On every level the scripture is a commentary
on the evolution of consciousness.
The Durga Saptasati, or Chandi Path, is Puranic, comprising thirteen chapters of Markandeya
Purana, numbers eighty-one to ninety-three. It dates between 900 and 500 B.C. However,
because the first writing in India was not widely used until the Third Century B.C., it is
precarious to proclaim any accuracy as to the actual date. It most probably assumed its present
form during the Fourth Century A.D. under the patronage of the Gupta Kings, when scholars
collected, edited, and recorded the oral traditions of prose and poetry prevalent among the many
peoples of the empire.
Certainly its root is Vaidika. The entire Chandi Path purports to be a commentary on the two Rg
Vaidika hymns included at its beginning and end: "The Ratri Sukta, Praise of the Night of
Duality," and "The Devi Sukta, Praise of the Goddess Who is Unity." We must dispel the
darkness of egotism in order to realize that "I" am a divine being of Infinite Perception.
Chandi Path is a fundamental authoritative text of the Tantras. It gives definition to method and
practice of the oral tradition that can only be learned from a qualified Guru, the practice of which,
when mastered, opens up the doors to the secret and makes available all the "magic" of the tantra,
a new way of perceiving ourselves and the world around us.
This is an intellectual interpretation of the Chandi. But to realize the real Chandi, we must strive
to make the Goddess the sum and substance of our entire life. This may be accomplished by
sitting in an asana and pronouncing the mantras of this work, and by striving to make the asana
and the recitation longer. Do not worry about not understanding. Do not worry about
pronouncing the Sanskrit perfectly when you first begin your practice. Do not worry about
anything. If you study this and other translations or commentaries and devotedly recite, Chandi
will become known to you. The one who understands it completely is Lord Siva, and to the
extent we are capable, we become Him.
Thus the Durga Saptasati is a practical training manual. As human beings we have become
habituated to being beset with thought. Through the study and practice of this work, according to
the prescribed procedure, we seek to free ourselves from this habit, to take the "Ego I" out of
thought, to find the remedy of that all too chronic disease, Attachment, and to expand our
awareness beyond the relationships of this physical body so as to intuit by direct perception the
Bliss of the Universe.
Saptasati is a Way. Daily reciting the verses, we offer to Mother all our troubles, afflictions, all
manner of thoughts and perturbations - even the very Ego itself; and one by one She cuts them
down, purifies them with the vibrations of Her mantras, until we, too, become the One of
Intuitive Vision who only desires the Highest Wisdom that removes the attachments of the Ego.

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In translating this work I hope to put forth an effort that will please my parents, my gurus, the
rishis, the Gods, and the Mother of the Universe, and upon its completion to become Lord Siva.
Swami Satyananda Saraswati, Rishikesh, 1981
In 1974, I published the first version of the Chandi Path in Rishikesh.
Here is an introduction to the Sixth Edition.
It is more than twenty seven years since I worked on the original translation of the Chandi Path.
So much has changed in the world since I roamed the forests of India asking all the holy people I
met how they could explain these verses. Over these many years Hinduism has become a global
culture, the word Yoga has been assimilated into every modern language, and people are reciting
the Chandi Path all across Europe, throughout North and South America, in the Far East, the
Middle East, Australia and New Zealand, Japan and Malaysia, certainly throughout India, and
wherever students of Oriental Culture and Hindu Philosophy congregate.
In fact, this evening, we have visitors from 102 countries on the webcam logged in right now.
Namaste to everyone!
There were a few areas which needed to be updated from the original translation. Many students
complained that I often wrote in Indian English, which is no doubt a dialect significantly
different from Americaneze. Having lived in India so long, it was impossible to remember what
proper American English was supposed to sound like. Therefore, this new edition has tried to
edit out many of those uncomfortable usages.
Also, the scripture has always been just as applicable to women as to men. However, the
grammar followed the cultural traditions that suggest the men performed tapasya and the women
provided support, nourishment, and enabled the discipline. Whether or not this may have been
true in ancient times, it is no longer applicable to the present circumstances. Both males and
females have an equal right and authority to pray to God. This has been rectified in the current
translation, which now remains neutral in matters of gender, except for the obvious references to
the Gods and Goddesses.
Punctuation has been applied in a much more liberal dosage, and it is a delight to discover people
who get paid by the comma. We hope that the additional ink on the paper will make this edition
much more readable and discernable, although it is still a translation of a work which precedes
Christianity by at least a thousand years or more.
But most important is the Goddess, the Divine Mother who has remained with me all these years.
Her presence in my life is increasingly more vibrant and more tangible. The famous proverb
reminds us that Love is such a commodity: the more you give it away, the more it will grow. I
always remember that Samadhi, Pure Intuitive Vision, as he is called in the story, asked for the
boon of eternal devotion to the Divine Mother, along with the wisdom which removes the
attachments of egotism and possession. After She granted him that boon, he constantly traveled

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the world and set up altars to the Divine Mother and taught people the joy of submerging
ourselves into the worship of divinity.
These last so many years we have been doing something similar by circumambulating the globe
and translating the methods of worship into many languages. It is our absolute delight that
because of these efforts the Chandi Path is being recited by many people in many lands, and the
pujas are being performed with sincerity, regularity, and a degree of efficiency which will make
every devotee proud. After all, that is the meaning of a sadhu.
I want to thank Nanda, whose knowledge of English is exemplary, and Vittalananda, whose
knowledge of computers is exact, and Shree Maa and the entire Devi Mandir Family who have
worked so hard to point me in the right direction and to offer support. I only pray that all of
these efforts bring about a better world filled with devotees who respect each other because of
their love for God.
Swami Satyananda Saraswati
Devi Mandir, Napa, CA 2001
Well go further into the table of contents when cover the Brahmadi Sapa Vimocanam (page 49).
Lets just read the table of contents because we are going to find great insight into the study we
are about to embark upon.
Sapta Sloki Durga Seven Verses That Express the Essence of She Who Relieves all Difficulties
Remember, durgam means an obstacle or a difficulty. Durga removes the durgam. So these
are the seven verses that describe the essence of Durga.
Sri Durgastottara Satanama Stotram - The Song Containing the 108 names of the Respected
Reliever of Difficulties.
These 108 names are indicative of 108 qualities that each devotee will want to inculcate and
exemplify in our day to day behaviors.
Brahmadi Sapa Vimocanam The Removal of the Curses of Brahma and others
Remember, the Chandi Path was so powerful that Brahma and others gave curses to those who
abuse or misuse the verses of Chandi. And the curses say that this is a scripture of personal
transformation. With this text, you have the ability to make yourself Divine. You can come
become pure; you can surrender the Ego and all your attachments and become a pure devotee of
God.
If you misuse these verses, and instead of using it to cut down your ego, you use it for self
aggrandizement, if instead of surrendering your attachments, you use these verses for personal
selfish considerations, then this tool will not work for as a tool of personal transformation.
Thats the curse. So if you say to someone Give me money and I will chant the Chandi Path
and change the fruit of your karma, thats pretty selfish. The next time you are burdened or
perplexed by egotistical attachments and thoughts, where will you turn for solace? You have
already abused the tool. It wont work for you. Thats the curse.

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Atha Devyah Kavacam The Armor of the Goddess

Here, we establish the energies of the goddesses all throughout our bodies. And just like a suit of
armor, we establish her vibration inside. Cover it with a suit of armor and no antithetical or
inimical vibration can permeate our armor. We remain centered in the oneness of the goddess.
Athargala Stotram The Praise That Unfastens the Bolt
The door to the secret of the goddess is formidable. It is closed with a deadbolt lock, safety latch,
and a security pin. We are going to open the deadbolt lock by remembering the prayer:
Rupam dehi Give us your form. Let me be the manifestation of the perfect image of the
Goddess.
Jayam dehi. Give us victory. Let me conquer this small self; let me conquer this selfish I
and become one with the big I. Let me take the broad view.
Yaso dehi. Give us welfare. Make the whole universe filled with welfare.
Dviso jahi. Eliminate all hostility. Remove all conflict. Make us in the greatest peace.
And if we keep that prayer deeply seated in our hearts, we can open the lock to the secret of the
Goddess.
Kilakam
Here, we open the pin. To open the pin, it is so very clearly written,
Dadati prati grhnati nanyathaisa prasidati
Ittham rupena kilena mahadevena kilitam
Just as we give, so shall we receive. This is the form of the pin with which the door to the secret
is closed and secured. And that means if we give a lot, we will get a lot. If we give a little, we
get a little. Thats the pin.
Vedoktam Ratri Suktam - The Praise of the Night of Duality
Here we are in the field of duality. There is more than one. There is me, you, and all this world.
Now, we want to move from the darkness of duality to the perception of the Goddess who is
unity. This is the journey of the Chandi.
Tantroktam Ratri Suktam - Tantric Praise to the Night of Duality
Sri Devyatharvasirsam The Highest Meaning of the Goddess
Navarna Vidhih The System of Worship with the Nine Lettered Mantra
This is the mool mantra of the Chandi. We will talk more about that as we get into the system of
worship.

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Lets now look more at the body of the text itself.

Chapter One The Balance of Too Much and Too Little
We said to Mom, Mom we want to sit still, we want peace and bliss inside. Too Little said,
You cant sit there, you dont have enough. Get some more. Get an education. Get a job. Get
more money. Get some more. And then we went out in the world and did all that that was
incumbent upon us and we brought home all the stuff.
Now, Mom, we want to sit still, we said. Then Too Much said, You cant sit still. Youve
got too much. Get rid of the excess. Take out the garbage. Clean the closet.
Then Maha Kali came and she is the one who takes away all darkness and she illuminated how
much we need and what is the right amount in order to accomplish our goal of sitting still. This
is the balance of too much and too little.
Chapter Two The Slaying of the Armies of the Great Ego
Well talk more about them as they come. You can see them everyday: Anger, Passion, Foul
Mouth, Irresistible Temptation, Wandering Too and Fro, The Great Frustration, Haughtiness,
Blindness, Anxiety, Want of Resolution (what shall I become when I grow up?). These thoughts
keep perplexing us even when we sit down for meditation. Wandering Too and Fro says, Not
there. Sit there. Not this guru, that guru. Not this scripture, that scripture.
Chapter Three The Slaying of the Great Ego
How blissful is that feeling when we see her cut down the Great Ego with one stroke to the neck
of her broad edge sword.
Chapter Four The Gods Praise the Goddess
Without an ego, what else can you do but praise the Goddess?
Chapter Five The Ambassador of Self-Conceit
Self-Conceit sent his ambassador. Hey, Mother, come down from there, you will be so much
happier down here sitting next to me.
Chapter Six The Slaying of Sinful Eyes
Chapter Seven The Slaying of Passion and Anger
Chapter Eight The Slaying of the Seed of Desire
Chapter Nine The Slaying of Self-Deprecation
Chapter Ten The Slaying of Self-Conceit
All these generals in the armies of duality come after us every time we sit down. SelfDeprecation says, If only I hadnt. I blew it. I did it wrong. Self-Conceit says, Boy, did I do
a good job. When she takes all those demonical energies from us, all that is left is the Self.

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Chapter Eleven The Gods Song of Praise

Chapter Twelve The Fruits of Reciting the Chandi
What do you get for doing this? Im sure all of you have a story.
Chapter Thirteen The Granting of Boons
Navarna Vidhih The System of Worship with the Nine Lettered Mantra
Rgvedoktam Devi Suktam The Vedic Praise of the Goddess
We are there with Her, in oneness, in unity.
Tantroktam Devi Suktam The Tantric Praise of the Goddess
Pradhanikam Rahasyam The Most Preeminent Secret
The one that came first. The origin of all the gods from whence cometh the Goddess.
Vaikrtikam Rahasyam The Modified Secret
What is the nature of her creation?
Murti Rahasyam The Secret of the Manifestations
Ksama Prarthana Prayer for Forgiveness
Durga Dvatrimsannama Mala The Rosary of the 32 Names of Durga
Devyaparadha Ksamapana Stotram A Song Seeking Forgiveness from the Goddess for the
Commission of Offences
If I did anything wrong, Mom, please forgive me. I am trying to be a good devotee. I am trying
to be a Son of God. Please forgive me if I blow it. I will blow it, again and again. Please, Mom,
please pick me up, dust me off, put me on the right path, and set me on my way again. Dont let
me stay down. Please.
Siddha Kunjika Strotram The Song That Gives the Key to Perfection
This is a commentary on the Navarna mantra.
Candi Mam Ki Arati Be Victorious!
Devimayi Manifestation of the Goddess
Bhagavatistutih A Song of Praise to the Supreme Goddess
Pranamah Bowing Down with Devotion
In the back, we have a small glossary on how to pronounce Sanskrit, written in Roman characters.

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Question & Answer Session

Is the prescribed procedure chanting each chapter of the Chandi?
Swamiji: Well, thats one part of the prescribed procedure. The prescribed procedure is sitting
in one asana, keeping your back straight, paying attention, performing the functions which are
written in the book, telling it like it is, doing it just as its written. That is the prescribed
procedure.
As you practice, you will learn more about the prescribed procedure just by reciting along with
the Guru, who is the preceptor, the teacher exemplifying how to chant the Chandi. These are all
parts of the prescribed procedure. And what does it mean? The intellectual understanding to
accompany the intuitive feeling that we get when we perform the Chandi recitation according to
the prescribed procedure.
Its not like we are going sit down and read it like a novel (we can do that as a study). We are
not going to sit casually and lean back. This is a practical training manual. How do we become
sadhus? What sadhana did they do to realize what they realized? What sadhana can we do to put
ourselves in the same bhava, in the same position, in the same environment, in the same mindset
so that we realize what they realized? The prescribed procedure.
How should we give all our actions and thoughts to God?
Swamiji: As much as we focus on the task at hand, so much all the others thoughts become
oblations to the Divine fire. If we are attentive to what we are doing when say the mantras, think
the mantras, feel the mantras, and apply that to our lives, what happened to all the other
thoughts? They were the offering. Because now I am thinking about you, Mom. I dont have
time to think about the other thoughts. Those are asuras that are coming to me to say, Hey
Swami, leave that that lady over there and come out with us and march around the universe.
Well show you delight. This isnt true. We wont accept that fallacy. So in this way, when we
fill our minds with the thought of the Goddess, the thought of the text, the thought of the fire, the
thought of the oblations, all other thoughts are gifts that are offered to the Divine Mother.
Can you please share what led you to Chandi and what made you choose Chandi as your
primary sadhana?
Swamiji: My guru chanted the Chandi and I didnt know because he always talked about the
Vedas. And I kept saying what are you chanting, he said, Here, study Rg Veda. I studied Rg
Veda and said, What are you chanting? Finally, one day, he said, Its called Chandi.
And I immediately raced to the bazaar and purchased a copy of the Chandi Path. I started to go
through the Chandi and look up every word in the dictionary and try as I could to break up the
sandhis and understand. Then I read a Hindi commentary and translation followed by a Bengali
commentary and translation. By that time, I was hooked.
Then I took my copy, wrapped a towel around my head, and walked around the Himalayas
asking every single sadhu I met, Can you tell me what this means? And boy, some guys came
up with some whopper tales! Every now and then, I met a beacon of light that was so inspiring.

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I would sit outside their hut and I would recite the Chandi and I would go inside and ask, What
does this verse mean, how do you apply this to you life? We would talk about it. I have diaries
capturing what they said. I did that for a couple of years. It was really a trip. What a way to see
India, walking from hermitage to hermitage, hut to hut, temple to temple. Everyone I met, I
would sit down and chant the Chandi and ask, What does this verse mean? The whole village
would crowd around and everyone would come out. There is a foreigner in our village. What is
he doing here? He must be from the CIA. He must be trying to find our innermost secrets!
And it was true! I was searching for the innermost secrets. I found the greatest treasure of India
and I brought her back to America. And I tried to take her essence and put her into a book. And
share that around the world with so many dear friends. Thats how I got hooked on the Chandi.
Then it got better. There are other traditions, some are in Chandi, some alluded to in the Chandi,
and much of it comes from the oral tradition. It became tapasya. So I would do things like sit in
the snow and chant the Chandi, sit in a glacial lake and chant the Chandi, sit in a ring of fire and
sing the Chandi (Pancha Agni). In many ways, I tried to go beyond just reading the Chandi. I
tried to make the Goddess the sum and substance of my life. I built a memorial to her. I
published her in books. I put her in the temple. I put her in many, many temples. But this (Devi
Mandir) is a big temple we built ourselves! A whole family got together with the inspiration of
the Chandi and built a memorial to our love for Chandi we where can share her essence. What
does it feel like to be without thought or just have one thought and be so passionate about that
one thought? To be so much in love that you cannot think of anything else? Thats how all the
thoughts become oblations to the Divine Mother. Because when you are so much in love that
you cant think of anything else, what happened to all the other thoughts? Thats just how it
works.
Just as there are yogasanas customized to individuals, are there sadhanas customized for
individuals? How to we find that special sadhana that is meant for us?
Swamiji: When you see an example of someone that has the bhava that you are looking for, that
has the feeling that you want to express, the dedication you want, they become the example, you
become the reflection of that example. They are the guru you become the disciple or sishya.
Sishya means a reflection, a mirror. You become the mirror that reflects the purity and clarity
and understanding and bhava and sadhana of your guru. That example reaches out to you and
touches your heart and inspires you.
We will get deeper into that when we discuss the Devi Kavach but for now, here is a small piece
from a verse:
Prathaman sailaputri ca - First, the daughter of the mountain. She is the Goddess of Inspiration.
Dvitiyam brahmacarini - Second is the Goddess of Sacred Study.
Tritiyam candra ganteti - Third, Goddess of Practice.
Kusmandeti caturthakam - Fourth, Goddess of Purifying Austerity. She refines the practice until
it becomes second nature. You dont have to think about it. Its instinctive. Its intuitive
knowledge, not just an intellectual concept.

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Look for your inspiration. When you find it, the rest is academic. It is automatic. You take that
inspiration, you cultivate the knowledge, you start the learning, you start practicing, you use the
knowledge, and it becomes your own. And then you are empowered to be the next guru.
It is said that the whole Chandi is a commentary on two Rg Veda hymns, the Ratri Suktam
and Devi Suktam. Can you say something about how they are commentaries on the Chandi?
Swamiji: No! They are not commentaries on the Chandi. The Chandi is a commentary on the
two Rg Vedic suktas. One says, here we are in duality and there is darkness. And now we invite
the light. And the other one says, here we are with the goddess and all there is unity. All these
gods, goddesses, forms, and manifestations only emanated from Her and now She has withdrawn
all those forms into Her. And now here all our perception goes back into the goddess. And we
are one with the Mother of the Universe. In this way, the Chandi Path is the commentary, the
bridge that takes us from darkness of the night of duality to the illumination of the goddess of
unity. This is step by step. How do you make the journey? This is a practical manual. How do
you do it? First, put too much and too little into balance. Then put yourself in the harmony of
yoga. And, step by step, inhale the mantra and exhale the mantra and make an offering of all
your thoughts. And she is going to show us how to do just that. Thats how.
What is meant by unfastening the bolt (argala) and removing the pin (kilak)?
Swamiji: The door to the secret of the goddess is fastened with a deadbolt lock (argala). In
order to open the door, we have to open the deadbolt. We have to unlock the door before we
open it. In order to do that, we remember rupam dehi, give us your form, let us reflect your
attitude completely. Give us victory, let us destroy this selfish ego. Give us welfare and remove
all enmity and hostility. Make me a being of peace. Thats the argala.
The kilakam is a security latch. And you open the kilak and you can open the door. When you
open the latch, the doors to the secret of the goddess come wide open and we devotees march
right in. We enter into her being.
When reciting the Chandi or other scriptures, what is the significance of the meter? Does
each meter convey its own mood or attitude?
Swamiji: Absolutely, very good. There are seven classical Sanskrit meters: gayatri, usnik,
tristup, anustup, jagati, brihati, and pankti. Like the seven notes of the scale, the seven levels of
Consciousness.
Various bhavas and attitudes are expressed:
Gayatri is the meter of the morning, of sunrise and beginnings.
Usnik is the meter of the mid-day. The meter of accomplishment, performance, and continuous
production.
Anustup is the meter of the evening, of rest.
There are 3 caritras (episodes) in the Chandi. First episode is Chapter 1 and it is in gayatri. The
second episode is chapters 2-4 and it is in usnik. The third episode is chapters 5-13 and it is in
anustup.
You are absolutely correct. Each meter has its own bhava.

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Class Transcript

How should someone completely new to the Chandi begin?

Swamiji: We have filled our website with resources on learning about the Chandi. If you are
new to the Chandi, pick up the book and dive in, as deep as you can. Because her essence will
become more clear to you each time you read it. You will never read the same book twice. I
promise. I have been reading for more than 40 years and I have never read it the same way twice.
If I were to translate the Chandi today, I would translate it in a whole new way. Thats why I
love giving these classes. Because I can explain the new insights and feelings that I have had.
It is said the Chandi is tantric and that it has many practices inside. Can you expound?
Swamiji: Mantra, yantra and tantra are inseparably connected.
Mantra. Man trayate is an intuitive experience; it takes away your mind. You go beyond mind
(just blow your mind).
Yantra is an intellectual understanding, often a graphical representation. It is an expression of
that intuitive experience.
And tantra. Tan means body. It is a practical application. What did you do to get that
experience? What did your body do?
Mantra, yantra and tantra are one and are inseparably connected like the heads and tails of a coin.
You cant have a once-sided coin. To speak of the Chandi as a tantric means it tells what do you
do and how do you do it? It is going to tell you what you feel like when you do it. And how far
you can go beyond expressing in verbal terms. What is that feeling? What do you do
practically? How do you sit? How do you breathe? How do you chant? How do you read?
Where do you focus your attention? It tells us and in doing so, it becomes a very practical
training manual.
How do I teach my self, You have been in the business of thinking for all these years and you
think I am something special. Now, how do I train myself to stop thinking like that and
instead think, You are something special. I am privileged to be a devotee sitting here looking at
you. Thats a pretty big shift in consciousness. After training yourself for so many years to be
important in this world, now you are going to train yourself to be a nobody. So Chandi is going
to tell us how do this, practically. Thats what she does. She says, It is a privilege to worship
So thats what it means as a tantric text. It is not from the tantric era historically. This is from
the old Puranic era, from the Markandeya purana, which is the first and oldest purana. It even
contains passages of vedic Sanskrit. So the transition from vedic Sanskrit to Puranic Sanskrit
occurred somewhere between 1200 and 900 BC. So thats where this text comes to us from.
Now, the tantras, as works of literature, were from the 3rd century AD. Mantra, yantra and tantra
appear all throughout from the inception of vedic civilization. They cannot be segregated or
divided. Some people say that there are mantras that appear in the Vedas and other mantras that
appear in the puranas. So lets divide the mantras that are only found in the Rg veda and call
them vedic.

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Class Transcript

But in the Chandi, we have a Vedic Ratri Sukta, a Vedic Devi Sukta, a Tantric Ratri Sukta, and a
Tantric Devi Sukta. So this work is called mishra because there is vedic and tantric mixed.
This is a work from the passage of a transition and thats just what it is designed to do. Help us
with our transition from the night of duality to the dawn of light on the horizon. I dont have to
live in the darkness of duality any longer. I see the light on horizon. And then to the Devi Sukta.
She is one goddess and all has emanated from Her. If She is kind to us, She will withdraw Her
energy from all, and it will dissolve within Her.
Om Sam Saraswati Namah. Namaste.
Further Information
36 classes were held in 2008 to discuss the Chandi Path. Please visit us on the World Wide Web
at http://www.shreemaa.org/ for the other classes and for more information. The Chandi Path
text used in this class can be found at the online bookstore.

2008 Devi Mandir

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