[Advaita-l] CHANDI NAVAKSHARI - DURGA SAPTHASATI

[KAMESWARARAO MULA]

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 one’s 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. 

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 one’s 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” 

Sri Guru Padaravindarpana Mastu
Kameswara