[Advaita-l] CHANDI NAVAKSHARI - DURGA SAPTHASATI

[KAMESWARARAO MULA]

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. 
 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 All-pervasive 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. 

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. 

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-Chit-Ananda Swarupa. This “CHIT” is of the form of Illumination and hence, AIM is the Bija for this Cycle. 

Sri Guru Padaravindarpana MastuKameswara