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Chandi Sadhana 2008: Argala Stotram

***** We continued our discussion of the Chandi Path with the Argala Stotram (The Praise that Unfastens the Bolt). Swamiji says, "We've already adorned our suit of armor. No other vibration can permeate our armor. We are protected. We are going to open up the bolt so that we can open the doors to the secret of the Divine Mother." The Argala Stotram has a beautiful refrain, a prayer to the Divine Mother: "Give us your form, give us victory, give us welfare, remove all hostility." Swamiji explains, "Give us your form" means let us reflect the form, the appearance of the Divine Mother entirely in our every action, every thought. "Give us victory" means let us conquer this small egotism, this selfish self, give us victory over that selfishness. "Remove hostility" means give us a world of peace, consciousness filled with peace, every perception will radiate peace. And Markandeya Muni says, "After reciting this hymn of praise one should recite the great hymn of praise the number of which is seven hundred (Devi Mahatmyam), and he or she will attain to Supreme Perfection" -- Argala Stotram ***** Follow these links to useful resources on the Argala Stotram: Listen to Swamiji's Class on Argala Stotram

Listen to Shree Maa chanting Argala Stotram Swamiji answers FAQ on Argala Stotram

Saptasloki Durga 1. What is the spiritual discipline She is talking about in the 7 seven verses that describe the essence. The sadhana of the Chandi. Sri Durgastottara Satanama Stotram 2. In Sri Durgastottara Satanama Stotram, it is written that it is best recited evening before the New Moon Day known as Bhaumavati, when the celestial configuration is in asterism known as Satabhisa. What and when is Bhaumavati? What is Satabhisa and when does this happen? Bhaumavati is Tuesday. Satabhisa is the name of a Nakshatra (asterism or star). When that specific Nakshatra falls on a Tuesday, that is most auspicious. 3. Are all days before New Moon called Bhaumavati or is it the Amavasya that falls on a Tuesday? Also, how do we find out when the celestial configuration is in the asterism Satabhisa? Only the Tuesday on which Amavasya falls. Check the Panchanga to know the asterism on that day. 4. After the 108 names of Durga, there is a section - "om aim atmatattvam ...svaha" Are we to sip water after each svaha? Yes. 5. Should we say "Om Vishnu" after that and wash our hands ? No need for the Om Vishnu. Just wash your hands. Removal of Curses 6. Why are there 3 mantras (the Sapoddhara, Sapa Vimocana and the Brahmadi Sapa Vimocanam) to remove curses. They were different curses. 7. Can you please let me know the sanctity of the number 11 used to chant the sapoddhara mantras in the Chandi? There are eleven forms of Rudra, eleven jyotir lingams, and eleven is a holy number. 8. When chanting the Sapoddhara mantras in the Chandi, I generally chant 3 mantras to a breath. So I do 4 repetitions of 3 each making the number of mantras 12, and not 11 as stated in the book. My understanding is that the

minimum recommended is 11 and so is it OK to chant 12 or more depending on the pranayam? Never harmful to do more. All the minimums are just that - the least you want to perform. There are no maximums listed. 9. Are the Sapoddhara mantras part of the Seeda Path? The Seeda Path means straight through, without the six limbs. The six limbs are devyah kavacham, argala stotram, kilakam and the three secrets at the end. Vedic Ratri Shuktam and Vedic Devi Shuktam and the Navarna Viddhi are always included at the beginning and end. Therefore, the sapoddhara mantras may or may not be included in the seeda path at the discretion of the individual. 10. Why is the Mrtasamjivani Mantrah the mantra that bestows life from death? Mrityu means death; samjivani means to restore to life. Because of worldly attachments we become dead to our spiritual lives. Reciting this mantra we remember our spirituals Selves, and become restored to life. Devyah Kavacham 11. If I recite the kavach once, how long would it last on me? That depends on the amount of sincerity and faith with which you recited. It could be a practice that you want to add to your daily worship. 12. Why do we chant the kavach? The Kavach is one of the limbs of the Chandi. It allows us to establish the energies of the Goddess in the different parts of our bodies. It gives more than protection. It allows us to unite with Her. 13. Is it an insurance policy? The best one available. 14. Does complete faith mean Total Protection? Great definition. 15. What is total protection? No matter what happens, we remain in the presence of the Divine Mother. 16. What is it that we want to be protected from? The changes and modifications of our minds. 17. Are there specific mudras, symbolic gestures or physical actions intended to accompany the chanting of Kavach?

There are. 18. Is it sufficient to chant the mantras and visualize without doing physical gestures if one has not received instruction? Absolutely. 19. In verse 3, "second is the Goddess of Sacred Study and third is the Goddess of the delight of Practice". The seeker is inspired and meets the Guru. S/he receives the knowledge. But invariably the knowledge is not practiced. What prevents knowledge from being practiced? Old habits are hard to break. It is easy to become inspired, but to really make the change is very difficult. 20. In the Viniyoga, "that which bind the the Gods of all the directions" is defined as the principle underlying the Kavach. What is it that binds the Gods? Devotion. 21. Why are the Nine Durgas listed here and what are we to get from their mention here? Are they intended as signposts for our sadhana? If that is so, then why are the descriptions so terse? Do they relate to what occurs in the main text? Are they a kind of table of contents to what happens later? They do comprise a chronology of events, both in the Chandi and in our lives. Again and again we get an inspiration, cultivate the knowledge, put it into practice, and then things get better and better. 22. In verses 9 and 10 of the Kavach the buffalo, bull, elephant, and peacock are mentioned. What is the significance of each animal, and how do they relate to human evolution. I am especially puzzled by the buffalo since the ego later changes into a buffalo. This buffalo is different from the Great Ego's form. This one stands for perseverance and is the conveyance of the Goddess Varahi. The Great Ego's form as a buffalo stands for stubbornness. 23. While I have great faith that the kavach works, how can one know objectively that one is putting on Chandi's armor? I can understand that a pure soul can have total protection, but if a devotee of limited awakening puts on Her armor, does that devotee only gain partial protection?And, if that is so, what can one do to increase the power of Her protection? We can establish the amount of protection of which we are capable. As much

as we do, so much is our benefit. 24. What is the method of wearing any armor? e.g. Devyah kavacham, Kali kavacham, Vishnu kavacham etc I presume that we are speaking of the physical kavach or amulet. After it has been prepared, perform the puja and establish the yantra. During the offerings section, offer the amulet on the yantra, just as you would offer a rudraksha. You can use the Gayatri mantra for the offering. Afterwards, recite the kavach for that particular deity. Then perform the prana pratishtha to the kavach, kara - anga nyasa, and japa of the mula mantra. After the visarjana is complete, remove the amulet and you can wear it. Please do not let others touch the amulet after the offering has been completed. Also, you can remove it from your body during personal functions: toilet, bathing, etc. 25. Why are the mantras of the Kavacham, Argala Stotram, and Kilakam not offered with Svaha at the fire? It comes from the oral tradition. They are all parts of an internal purification, during which process we do not want to direct our attention outside. Argala Stotram 26. Why do we chant the Argala Stotram before the Kilakam? Actually in different books the order is reversed. And in some books the Kavacham comes after the 700 verses. Here we followed the North Indian tradition. 27. In the Argala Stotram you have translated "dvisho jahi" as "remove all hostility". Does that mean remove all the hostility inside us or remove the hostility from people around us so that they become friendly toward us? Both - all hostility. Make this world to be at peace, and make me to be at peace with the world. 28. In other texts we pray for Moksha, but why is it in Argala stotram we pray for form and welfare? What does it mean when we say 'give us Your form? Your form means may we have the Infinite form of the Divine Mother, the form of Satchidananda, the form of Mulaprakriti. 29. In verse 18 of the Argala Stotram, this is said: "The four-faced Creative Capacity, Brahma, sings the praise of the four-armed Energy of the Supreme

Sovereign." What do the four arms represent? The Goddess is often seen as four armed. Each arm is a power. Each arm holds a weapon. For example, in Chapter 6 Her four hands hold a rosary continuous japa, a gourd - renunciation, a skull - abandonment of the ego, and a lotus - peace. In Chapter 8 Her four hands hold the net - unity, the curved sword - sword of wisdom, bow - determination, arrow - one-pointed focus. 30. In the Argala Stotram, what is the bolt in our lives? And how do we unfasten it? The bolt locks the door to the secret of the Goddess. It is like a dead-bolt lock. We unfasten it by remembering that our prayer is for the perception of your form, welfare or fame as heroic warriors, becoming victorious over the ego, and the elimination of all hostility or conflict. 31. Verse 24 on p78 says, "patnim manoramam dehi." The transliteration says, "give me a wife in harmony with my mind, who follows the changes of mind." What does "follow changes of mind, mean here? Does it imply change from materialistic to spiritual state? The wife is the Shakti, and the husband of Shakti is Shiva. Therefore, this verse applies to all without deference to gender. Make me Shiva in harmony with Shakti. No matter where my mind wants to travel, no matter how mind changes or fluctuates, may I always remember that I am Shiva, Pure Consciousness, in complete harmony with Shakti, Pure Energy or Nature. Kilakam 32. Does verse 1 of kilakam mean that when the pin is removed, we are like Shiva? Yes. It also means that we become one with pure knowledge, the wisdom of the Vedas. 33. In Verse 3 of the Kilakam, Markandeya Muni says to the Goddess that "by chanting this hymn, they attain the perfection of indifference to each and every object of existence." Can we describe this indifference better? Does it mean that all we will want to do is to chant the Chandi? And so we start working to organize our lives so that we can? Yes, that is how it works. As we chant, the world has less and less influence

upon us. Therefore, we increase the chanting. And it continues to grow, and worldliness retreats even more. 34. In the concluding remarks after the Kilakam, you have mentioned that "Mother will reveal at a certain stage in the development of an aspirant" its significance. How will I get it, being so far away from you or Shreemaa. Is it related to the inner meaning of the text "He gives and in return he receives, and by no other means is She pleased". After each repetition of my mantra I visualize that I am offering the mantra puspha to Her. And I feel that at higher stages of development it should grow into offering the moment to moment consciousness to her, offering the chaitanya kusumas. Is this the meaning of "he gives", and does "he receives" mean the joy of offering which comes out of the mental offering. Yes, you understand. It is the law of karma: you will get the prasad of your offering. Understanding this, you will want to give the most. It is the opposite of every other business transaction, where everyone is desiring to give the least and trying to get the most. In our relationship with God we want to give the most and receive what She wills as prasad. 35. After the Kilakam you have mentioned that its meaning will be clear after initiation into the utkilana and Saapa vimochana mantras. Are there two separate initiations for the Chandi - one to the Navarna and the other to the utkilana and sapa vimochana mantras or just one "master" initiation. There are many levels of initiation in the Chandi. Vedoktam Ratri Suktam 36. Who is the seer kushika? In general, is the seer the one who is credited as the original composer of the verses? Yes, the seer is the one who made the original composition or discovered the original mantras. Kushika was such a seer. 37. Verse 4 says, "She is ours now. May we see Her effortless, unimpaired movements upon the earth as a bird sees from its dwelling in a tree, (remaining only the witness)." Were Her movements impaired before (in the Night of Duality) but now they are not? Was it our saying to Her "do not change" that was impairing Her movement? When we become the witness then She is no longer impaired because we are no longer attached to her

changes? Excellent! As long as we are saying, I like things the way they are, please do not change, we are trying to restrict Nature to what is pleasing to us. In making Her our own, we allow Her to change as She will, change as She must, because that is Her Nature to change. We become the witness of all the changes of Nature. 38. Verse 5 says, "For the entire host of humanity, for animals who traverse by foot, or birds who fly in the air, She is the object of desperate search." I can understand the host of humanity desperately searching for Her once the Dawning Light has begun to shine, but were we searching for Her during the Night of Duality also? Perhaps during the Night of Duality our desperate search was for the Goddess of Night (who else was there?). We tried to come closer to Her by pursuing our many selfish desires. Exactly! All movement in creation is seeking a greater degree of perfection. Now, consciously we are seeking to recognize Her in every movement. 39. What does it mean for an animal or bird to desperately search for Her? To seek a greater degree off perfection through their efforts. Tantroktam Ratri Suktam 40. In verse 3 of the Tantroktam Ratri Suktam, what does the "eternal half vowel?" mean? Anuswara - literally the sound of an atom. 41. Verse 7 mentions the Night of Time, the Great Night and the Night of Ignorance as the Goddess as the qualities of Nature (Nature is also the Goddess). How we might get a sense of the qualities of "the Night of Time," "the Great Night" and "the Night of Ignorance?" "The Night of Time" creates the illusion of time and allows perception, because we perceive in time. "The Great Night" is the darkness which exposes the light. "The Night of Ignorance" is the darkness which obscures the light. 42. Are these associated with specific gunas in this verse? Not necessarily. Of course, it is possible to relate every thing to all three gunas at any point in time, but this Tantric Ratri Shukta is more a description of Her various attributes for the purpose of praising Her. And then, who can praise Her? If the Lord of Existence is subject to Her will, then what can I say

about Her?

43. In verse 14 of Tantroktam Ratri Suktam could you comment on "cause the
ignorance of egotism to fall upon those two thoughts Too Much and Too Little ." Definitely. When we succumb to egotism, we act from ignorance, and invariably we make mistakes. Devi Atharvashirsham 44. What is an Atharvashirsham such as Devi Atharvashirsham for? The highest meaning. Navarna Viddhi 45. Is it true that the mantra "Om Aim Hrim Klim Camundayai Vicce" should not be chanted unless it is taught by a Guru? The Navarana mantra should be received in initiation, but that is not always possible. There are no ill effects of reciting the mantra without initiation, if you have the intention of self purification, but the energy contained in the mantra is ever so much more potent after having received it from a qualified guru. In the absence of such a relationship, if you are devoted to the Divine Mother, then recite Her mantras with full faith, and when the circumstances permit, She will bring the appropriate guru to give you initiation. This is true for all mantras performed with the intention of self purification. If you have other intentions, please consult a qualified teacher. But do not ever hesitate to read, study, or practice. 46. Is it true that without a formal initiation into the Navarna Mantra I will not get the benefits of the chanting? Can I consider hearing Shree Maa chanting the Navarna mantra as an initiation? There are many kinds and levels of initiation. If you consider Shree Maa as the example you want to follow, then she is your Guru. You have been initiated. More will come as is necessary. 47. Is there a time when we add a "namaha" at the end of the Navarna mantra? Some sadhus do. We do not. It depends on the tradition of your Guru lineage. 48. Why is the Navarna Mantra Chamundayai and not Chandikayai? Look in the Devyatharvashirsham chapter of the Chandi Path, where She describes the meaning of the mantra and how it is derived.

49. Is using my Guru mantra, not Navarna, OK for pranayam with Chandi? What is the preferred mantra for pranayam with Chandi - one's Guru mantra or the Navarna. The Guru mantra is the preferred pranayam with any scripture. 50. Is the Navarna Viddhi part of Sri Vidya Upasana? Yes. 51. Are Chandi Upasana and Sri Vidyopasana related sadhanas? Yes. 52. I have heard that at an advanced stage, Navarna Viddhi would involve some amount of Vamachara? Is this true? It is possible, but not necessary. 53. Is Navarana Viddhi something that an initiate would have to practice continuously to obtain the relevant results? The more you do the more you will get. 54. Can one add this to his/her sadhana tools? Absolutely. 55. Can the navarna mantra be permutated and the syllables rearranged in different orders to generate different effects? No. Read it the way it is written: Creation - Preservation -Transformation. 56. Klim is the pin the whole thing hangs on, what does that mean, and what does removing the pin mean? It means purifying desire so that we are praying with sincerity. Removing the pin allows us to open the doors to the secret of the Chandi. 57. Does klim open the pin? It is one ingredient. So also are Aim and Hrim. 58. Does it mean that unshakable faith in the guru unties the granthi of the heart? That is not the only meaning of Klim, but it is true. 59. Does navarna mantra make up the form of Maa Kali and will we invoke that form of Mother by repetition of these letters? No, it is the form of Mahakali, Mahalakshmi and Mahasaraswati, and we invoke all three by the mantra. Chapter 1 60. In Chapter 1, verses 49 and 50, there is a discussion on how objects of senses

are perceived differently by different creatures. Then it says "It is true that humans have a capacity of understanding, but not only humans. This knowledge is common to all animals, whether beasts of the forest or birds of the air; all living beings possess this understanding just as human beings." What is this understanding? What is the "general principle" that is being referred to here and in verse 51? The understanding is the capacity of discrimination, consciousness, awareness, and the general principle is that all awareness is alike: we either recognize or we do not. 61. In the Dhyanam on MahaKali in the Chandi (Khadgam Chakra Gadheshu Chaapa ...), She is described as holding nine weapons in Her nine hands. Is Her tenth hand in Abhaya Mudra? No, you counted correctly. The Dhyanam specifically says that She has ten hands, but only lists nine weapons. However, in the Verse 5 of Vaikritikam Rahasya, the missing weapon is an Arrow. In the Dhyanam it is understood bow and arrow. 62. In verse 6 of Chapter 1, Good Thoughts (Suratha) moved against the Destroyers of Worship to engage in battle, and even though they were fewer in numbers, nevertheless Good thoughts was defeated. We have good intentions, good thoughts, and good goals. But these do not manifest as good actions. What are the chief causes of this phenomenon? How does iccha shakti become kriya shakti? There are a number of variables included in iccha shakti. First look at the intensity or sincerity of desire. Then durability, sustainability. How quickly are we distracted from our inspiration? How easily are we dissuaded from our resolution? Look at our capacity. Do we really have the capability to perform? Do we have sufficient resources? There are a number of reasons why we can excuse our inaction. 63. In verse 16, "And as the King went into deeper contemplation of the loss of his wealth and his present situation, his mind became absorbed in pain and his thoughts controlled by worldly attachments." As such contemplations arise in our mind, what remedies are available? Focus on our goals. Sing the Chandi. Do more sadhana.

64. In verses 37-38, "Observing the proper customs and congenialities for learning, they sat down and engaged in conversation." What are some of the proper customs and congenialities for learning from a Guru? Be open. Have a sincere desire to learn. Don't go to a Guru to show how much you know. Be humble, respectful, helpful. Take copious notes. Organize your notes at every opportunity. 65. In verses 48-49, Medhas Muni says that the objects of the senses are perceived differently by all beings. What is this seeing? Any operation of consciousness: pratyaksha, pratyay, prakash. 66. Is it confined to perception with our senses? No. We perceive our thoughts and intuitions. 67. What is its significance to Suratha and Samadhi, in light of their problems? Why does the sage mention this? His next example about the birds feeding their young illustrates the nature of attachment. Even though acknowledging their own hunger, the birds are feeding their young. We perceive and think about our perceptions differently. Chapter 2 68. Verse 66 of Chapter 2 refers to dancing torsos and great rivers, what is this great river? In the Chandi it is known as a great river of desires that come pouring forth from the defeated forces of duality. These desires spill across the earth as they no longer possess the capacity to bind us further. That is, in the battle with the thoughts, the Divine Mother sets us free from all negativities. 69. On page 4 of "Chandi Path: Study of Chapter Two" You state that, "Remember in Chapter One when we describe the manifestations of the Goddess, She gave us the boon that whenever devotees praise Her with pure devotion She will make Herself manifest." Which verses of Chapter 1 is this referring to? Verses 89-91 of Chapter 1. She gave the boon through Her actions, performing just as the worshipper had asked: She emerged and became visible. And in 91-92 by freeing Vishnu from the mystic slumber that She caused, He woke up and rose and saw the impending attack. 70. Swamiji translates the asura Mahahanuh's name as "The Great Deceiver." Is Mahahanuh some part of myself that I can identify? Is he deceiving me? Is he

deceiving those around me? Just what is the deception? And why does it exist? Every form of deception comes under the domain of the Great Deceiver: to myself and to others, from me and from others. He is constantly creating deception. He is able to do so because it is so hard to live with truth. In order to live with truth we must surrender to Mother. Therefore he is so powerful. 71. In "The Bell of Continuous Tone", is a continuous tone more beneficial/pleasant than a non-continuous tone? Can you please offer any insight on this weapon. Yes, the continuous tone brings us into the nada, the subtle vibration which doesn't change. That takes us deeper and deeper inside. 72. In Chapter 2, Verse 23 we find Brahma presenting to the Goddess "the bowl of renunciation". What is the function, purpose, and symbolism of this bowl in the hands of the Divine Mother? Is this bowl full or empty? What is its' importance in the battle with the Great Ego? The bowl of renunciation is a sadhu's bhiksha patra, a begging bowl, meaning I have nothing of my own; it all belongs to Her. Everything we get is Her prasad. The bowl is empty as we present it to Her, because we have nothing to give except for our devotion. It is usually full when She gives it back to us, because She is the Giver of All. In the battle with the Great Ego it is important for us to renounce our attachments. We cannot move in to samadhi while we cling to duality. Chapter 3 73. In the Praise of the Goddess in Chapter 3, the moon is situated in a "jeweled crown." In Chapters 4 to 10 we see mention of a digit or half moon. After the shield bearing a hundred moons was cut by Mother's sharp sword (chapter 10) the Moon then became Mother's crown. Can you please explain the significance of the moon in this context since most of the deities are depicted with a digit of the moon? The Moon indicates Devotion, which is the highest manifestation of divinity. Chapter 5 74. In Chapter 5 of the Chandi Path, the Goddess is praised for various divine attributes, such as Patient Forgiveness, Peace, Humility, etc. Why are

attributes such as Hunger, Sleep, and Confusion also included? Hunger means intense desire for God. Sleep means unconsciousness or forgetfulness of God. As soon as we praise Her as forgetfulness, we are remembering. The same with Confusion. As soon as we praise Her as Confusion, we are no longer confused. Chapter 7 75. In Verse 24 of Chapter 7 the Remover of Darkness gives the heads of Passion and Anger to She Who Tears Apart Thought and says, "Now in the war of sacrifice, you yourself will kill Self-Conceit and Self-Deprecation." I would appreciate comments on the term "war of sacrifice." Does that term refer to the battle to kill thoughts? I wonder at the use of the word sacrifice. The word sacrifice, yajna, comes from the root yuj - to unite. It is the same root as yoga. The sacrifice is giving up of all duality that precludes union. Chapter 8 76. Can you help us understand verse 23 of chapter 8 a little more? From the body of which Goddess does "She who tears apart thought" come from? I thought in Verse 22 that "She who tears apart thought" was already present on the battlefield. The excessively fearful and extremely terrific ENERGY of She Who Tears Apart Thoughts becomes manifest. 77. Could you please elaborate on the intense energy of She Who Tears Apart Thought that you refer to in verse 23 of Chapter 8? There is no language by which to describe. Chapter 9 78. Regarding chapter 9, verse 35 of the Chandi "Emerging from the heart pierced by the pike came a spirit of great strength and valor, crying Stop!" Is the spirit leaving the heart of Self Deprecation the death of the small ego? Actually it is not the death. Rather he is crying to stop this process of killing the ego! 79. In verse 38 of Chapter 9 of the Chandi, we read others were repulsed being sprinkled by the water sanctified by the incantation of the Creative Energy. Can Swamiji give us the the inner significance of this verse, especially of the water?

The water being sprinkled in abhishek represents the conch shell water that we sprinkle on the heads of all devotees at the culmination of the worship. The mantra with which it is sprinkled says: amritam kuru swaha - make this immortal nectar. Chapter 10 80. Verse 29 of Chapter 10 refers to "symptomatic confusion". What is symptomatic confusion? Confusions as they manifest in our lives. Chapter 11 81. The hymn of praise in Chapter 11 is dedicated to Narayani, "the energy which exposes consciousness." What does it mean to expose consciousness? To make consciousness perceivable. That is, She gives consciousness a form so we can see it. Vedoktam Devi Suktam 82. What does the term Vedic Praise mean? It means that it came from the Rig Veda as compared with the Tantrik Praise which cam from the Markandeya Purana. 83. What is the purpose of these verses? What state of consciousness are they to enliven in us? What value do they have for the aspirant? These verses describe the state of enlightenment of one who has realized unity consciousness, a oneness with all the Gods and all of creation. Vaikrtikam Rahasyam 84. In the Chandi Path - Modified Secret - Verse 21-22, how do you worship Time and Death? Time = Kaal = Shiva Death = Mrityu = Yama You will find both viddhis in the Cosmic Puja. Pradhanikam Rahasyam 85. In the Pradhanikam Rahasyam, Mahalakshmi creates Brahma and Lakshmi from Hiranyagarbha, the Golden Womb, also called Bindhu. Later, the Creative Capacity and his wife, the Spirit of All-Pervading Knowledge, give birth to the Cosmic Egg. I was under the impression that Hiranyabarbha and the Cosmic Egg are one and the same; in fact, I recall having seen it referred to as the

Golden Egg. Are the two the same? If they are, how is it that those gods who were themselves products of this "first spark of creation" again created the "first spark of creation" in order to produce the universe? Is it that Hiranyagarbha is eternal, existing outside of time, a sort of eternal instant, eternal birth potential, accessible to anyone able to approach it? Must all who attain to asamprajnata samadhi first pass through hiranyagarbha? We call Hiranyagarbha the Golden Womb and Brahmanda the Cosmic Egg. The Egg takes birth in the Womb. The Womb is possibility and the Egg is the actuality. The Womb is beyond all form, and the Egg is the first or foremost form. Yes, we pass through the womb when we move beyond all form. 86. Verse 5 of the Pradhanikam Rahasyam of the Chandi describes the form She takes. On her head She bears a snake coiled around a lingam. Is the significance of snake in all Deities the union of the male principle with the female principle? Yes. The snake stands for Kundalini Shakti. Durga Dvatrimsannama Mala 87. Could you please let us know the significance of the Durga Dvatrimshannama mala? The 32 names of Durga really have more significance to me because of their poetry, their tones, their complete adherence to the principles of anushtup chanda, how each name is perfectly aligned with the meter, then because of specific meanings. Siddha Kunjika Stotram 88. Could you please let us know the significance of the Siddha Kunjika Stotram? This is the essence of the Chandi, the Navarna Mantra, the constant reminder that change She will, change She must, because change is Her intrinsic Nature. 89. What is the meaning of 'Kunjika' in the Siddha Kunjika Stotram? Kunjika literally means "something overgrown or hidden by growth or growing things." Siddha means perfection. Stotram is the song. The Song of Perfection which is no longer hidden because of growth. That is, our spiritual growth and understanding of the Chandi exposes the hidden meanings of the bija mantras

in the Song. 90. In reference to the Siddha Kunjika Stotram ... What is the junction of the eyes, ears, nose, and throat? Draw a line through the Sahasrara. At the junction where the eyes, ears, nose and mouth unite on that axis, that is the location of intensity in this meditation. 91. Would Stambhana (the siddhi in Siddha Kunjika Stotram) be the same as pratyahara? No. Pratyahara means to bring the senses inside. That is, closing off external perception. Stambhana fixes the perception inside by holding the thought still as well as the sense. 92. When doing slow japa with breathing from the siddha kunjika stotram for the long version from verse 4 what are the best mudras to use? What is the proper name to honor the mantra of this stotram? What is the best visualization or form of the goddess to accompany this mantra? For mudra, either folded hands, or jnan mudra. The mantra is referred to as the Navarna Mantra. For visualization, the entire Cosmic Altar. Bhagavati Stutih 93. In the Bhagavatistutih of the Chandi ,why is the Divine Mother compared to the autumm moon? The autumn moon is low on the horizon - so close we can touch it. It is often of reddish hue, so beautiful, full of love. Pranamah 94. In the Chandi, why is pranamah (bowing down with devotion) the last chapter and not the Kshama prarthana (prayer for forgiveness)? The last thing we want to say is Pranam - I bow to you. Indradi Stotram 95. Could you please let us know the significance of the Indradi Stotram? I assume this is Chapter Four of Chandi. We call it Indradi Stotram, the Song of Praise by Indra and Others. There is so much that is significant in each of these, that the question is unfair. But if I were to choose one particular item of relevance, I would suggest Verse 9, where the Gods say: Inconceivable are the great austerities to be performed in order to become pure. Also I love

verse 36 where the Gods say: Whenever we remember You, then and there You will give us intuitive vision. Devi Mahatmya Stotra Ashtakam 96. Could you please let us know the significance of the Devi Mahatmya Stotra Ashtakam? As with every Ashtakam, the Greatness of the Chandi is extolled in eight verses. Chanting Questions 97. Do we need recite to always recite the kavaca, argala, kilakam and siddha kunjika stotram together, or can the be chanted separately? They can be chanted separately. But a complete path with all the limbs contains them all. A Siddha path does not. 98. I have been using a tambura to help me with the beat while chanting Sharanagata Deenaarta and a few others (Ya Devi etc). Is this okay? or should I just use the breath. I have started on the Chandi now and am loving it. Jai Maa! Use the tambura. When you feel like chanting, that will be fine. Jai Chandi Maa! 99. It is said that all 700 verses are mantras. Usually we know mantra as commencing with "Aum" then ending "namah" as it is the case in Sri Lalita Sahasranama. However, in Devi Mahatmyam, each verse is stotram style, and this raises a question. If we want a specific result, we choose specific stanza such as " Sarvamangla mangalye...." in 11th chapter. What is the correct way of reciting this? Should we add AUM and NAMAHA in the stanza, so that it reads as "Aum sarvamamgala mangalye sive sarvartha sadike sharanye tryambake gauri narayani namostute namaha" Or does simply repeating the selected verse produce the desired result? Each mantra is written in a specific chandha or rhythm. It contains a specific number of syllables for a reason. Recite the mantras as they are written and you will get the intended result. It is customary at the fire to add Swaha with the offering, but every mantra has Om included already, and Namah requires a change in grammar. So read it the way it is written. Chandi Homa

100.

Does one need to add additional mantras in order to do homa when

reciting the Chandi Path such as the Agni and Purnahuti mantras or are the mantras of the Chandi Path sufficient to carry out a homa from instructions given within the text? The complete Chandi Homa viddhi contains more mantras then are included in the Chandi Path book. For examples the Agni ahavan, visarjana, and purnahuti mantras are not included in the Path. 101. Yajna? Convert the masculine gender to feminine, and substitute Chandi for Shiva. Chandi Yantra 102. Can one use the Chandi Yantra to do smaller sadhanas of Maha Kali? How do I change Advanced Shiva Puja Yajna mantra's to do Chandi

Can any Devi be worshiped on the Chandi yantra? Every sampraday and every guru kul will have their own definitions as to how to worship with a yantra. In our guru kul we can worship any Devi on the Chandi yantra. Experience after chanting Chandi Path 103. I recited the Chandi Path for the entire length. When I finished and put

the book down, a golden red circle with a slash appeared on the book and when I looked at the books for the Beginner's Puja of Durga and Shiva I saw a golden red circle without the slash. Is it the appropriate time to chant the Chandi? Should I just go back to the Beginners Pujas and perform that? Try it a few times more, and see how the experience evolves. Which verses to chant 104. I am chanting only the Kavacha before the daily quota of chapters. Is

that sufficient? Or should the Kavacha and Kilakam be the minimal daily set. Kindly let me know the minimal daily set which has to be chanted before and after the thirteen chapters. Have you read our book on Pronunciation and the Samputs? There are many ways to recite. The minimum is the Vedic Ratri Shuktam, Navarna Viddhi, 700 verses, Navarna Viddhi, Vedic Devi Shuktam, Siddha Kunjika Stotram. You can expand from there. 105. If we have to make a certain section (or sections) of the Chandi as part

of our daily sadhana, then is it still always required to do the Kushandika and Shanti Path (with the sankalpa) before beginning the section(s)? That will be most appropriate. You can make a general rule that every time you sit down, that is where you start. Tying the thread 106. Why do we tie the string around our wrist in the opening mantras of

the Chandi? Why and for how long do we keep the string on and what is its significance? The string means that our hand is bound by dharma. Every action that hand performs is consecrated to the Goddess. We wear it until it falls off of its own accord. Footnote: The string is tied on the left hand if the wearer is female, the right hand if the wearer is male. Stuti during Chandi Maha Abishekam 107. What stotra/stuti in particular do we recite/sing during Maha Abhishek

of Goddess Chandi? I normally do Chapter 4 of Chandi Path as I find it so enjoyable and feel like dancing during the recitation! Are there any other stotras/stutis that Shree Maa or Swamiji suggest? That is just fine. You can also use the stotrams from Chapters 1, 5, and 11. Desires 108. Yesterday I had this thought as I was preparing to study the Chandi, "I

wish I could see better" as I was having some trouble with my eyes. Immediately a voice said "Why do you have so many desires?" This voice was non-judgmental and felt separate from the source of my typical internal voice. Is there any particular understanding of this kind of thing in the Chandi Path? First, in Chapter One the Rishi says, "Objects of the senses are perceived differently by all beings." Then it becomes less relevant to see outside, as to hear Her inside. Also check out 4-16: By your grace, Oh Goddess, the meritorious souls perform the acts of spiritual discipline with faith and thereby attain to heavenly perception. Chanting with Samput 109. Why do we chant with samput? Is the purpose to keep the mind totally

absorbed? Is it appropriate to use samput with all scriptures or just the Chandi? There are different samput viddhis to be used with all scriptures. But every scripture has the potential to be used with a samput mantra. The samput intensifies the mantras, lengthens the absorption, and adds to a deeper experience. Listening to Chandi 110. If I just leave a cassette of the Chandi playing in a room, does its

vibrations purify the room? Extremely beneficial. 111. ok? Great. It will lead to your ability to chant it yourself. 112. Having come to this knowledge rather late in the game of life, chanting I am unable to chant the Chandi Path but I listen to it on CDs, is this

the Chandi is beyond my reach right now and may not be something that I can ever really do given time factors. I wonder if a practice can be built around listening to the Chandi. Absolutely! If you can meditate on the hearing of the Chandi, it will have great benefits. Puja before Chandi Path 113. Is there any particular puja that you specifically recommend before we

start our Chandi Path? It depends on your sankalpa. For me, most often, it is the Cosmic Puja. If you want, it could be as basic as the offering of lights and incense before the sankalpa. Diet during Chandi Sadhana 114. Do you suggest any diet restrictions such as abstaining from meat and

alcohol on days the students learn their recitation or on days they do their Chandi Path? It is not so important what we put into our bodies, as it is what we put into our minds. It is not so important what we put into our mouths, but what comes out. Sing Her name with full faith. She will let you know what to eat. Pranayam

115.

You have suggested that the Guru mantra be used during parayan of

any scripture. My Guru mantra is a Ganesh mantra - can I use this for my Chandi chanting. Yes, you can. You can also use any other mantra from the Chandi. Benefits of Chanting Chandi 116. What makes chanting the Chandi a more powerful practice than say for

example chanting the Bhagavad Gita? All the scriptures are powerful. But there are special qualities in the Chandi. The meaning, watching all of our negativities being destroyed; watching Her come to life in Chapter Two; the rishis experiencing extreme joy; in Chapter Four She asks for what we are praying; again in Chapters Eleven and Chapter Thirteen She grants boons; in Chapter Five we say that we are doing the same sadhana as the Gods performed and You made them divine, why will You not do the same for us? There are too many reasons to write in an email. Anger and Passion 117. Since Kali, also known as Chamunda, destroys anger and passion, is

the worship of Kali designed for those that have a problem with anger and passion? First, everyone has darkness of some kind. Kali takes away the Darkness. Therefore, it is appropriate for everyone to worship her. Second, Her bija mantra and her entire worship as well as the entire Chandi is effective in combatting anger and passion. Anger of the Goddess 118. In Chapter 3 of the Chandi in some verses, the Goddess is visualized as

calm, aloof, and wielding her many weapons with ease. In other verses, she is described as so angry, furious, she is even stuttering. Swamiji, what is the meaning of this anger? Is the Goddess beyond anger, or is that phrase "beyond anger" not useful, or misunderstood? Is there righteous anger? Or does this mean, we can galvanize our own purpose by summoning a force that is akin to anger but without the negative subjectivity and karmic results usually associated with anger? Thank you, for helping me to understand the intent here.

When we reach to Her status then we will understand what is Her anger. I believe it is more akin to forceful, determined, undeterred, not willing to compromise with negativity. Kali in Chandi Path 119. Is Kali's primary role in the Chandi that of supporting Durga as the

other Goddesses do or does She have any additional role. Does Kali have any direct relationship to Durga? I had previously thought of them as two sides of the same coin, so to speak, and I am thinking now that this was erroneous. Thank you for your willingness to help us understand better. I like the two sides of the same coin analogy; Kali is the dark side, while Durga is the bright side. 120. Can you refer me to any specific part of the Chandi where Kali is

mentioned or even, from your own storehouse, say a word or two about Kali's role in the Chandi and her relationship to Durga? Kali is specifically the deity of Chapter One. She appears in chapter 5, 6, 7, and prominently in 8. Bija Mantras for each Episode 121. Why is the bija for Episode 1 which is devoted to Maha Kali "aim" which

is the bija of Saraswati? Similarly, why is the bija for Episode 3 which is devoted to Maha Saraswati "klim" which is bija of Kali? Aim is the bija of creation, new beginnings, just as Klim is the bija of transformation, culmination. Our spiritual growth begins with the balance of Too Much and Too Little and culminates with the demise of Self-Conceit and Self-Deprecation. Symbolic meaning of Grabbing Her by the hair 122. When Self-conceit gives orders to His generals to bring Divine Mother

he asks them to grab Her by the hair (e.g. Verse 23, chapter 6). I heard that Shree Maa has said that grabbing Her by the hair means that we drag Mother into the world. I was not sure what exactly this means. Please can you help me understand? Every time we submerge consciousness in worldliness, we are grabbing Her by the hair and forcing Her to witness actions performed with attachment. It is only when we act without selfishness, that we allow Her to be true to Her own

Nature. What does it mean to defeat Her in battle 123. In chapter 5, verse 120, Divine Mother says, "Whoever will defeat me

in the battle, whoever will lose his self-conceit in me, whoever will see all the force in the universe in me, he will be my husband." My understanding of the second and third clauses are that we lose our ego, our identity in Mother and we see God in all beings. What does it mean to defeat Her in battle? To make Her stop dancing and sit still. She dances according to Her Nature. If through the force of our sankalpa, we can make Her stop dancing, then we emerge victorious in the battle. Feelings about Violent Battle Scenes 124. I am committed to living a life of non-violence. While I love reading the

Chandi, I struggle with the battle scenes. I understand that She must fight to defeat all those terrible thoughts, and I'm very grateful that She does, but I find it difficult to read these parts of the Chandi. Swamiji, do you have any suggestions regarding how I can better reconcile this challenge? When the body is infected with disease, don't we attack the germs with antibiotics? That does not make us violent individuals. When our minds are infected with spiritual obstacles, we must use whatever means to become free, even if it means destroying the obstructions. That in no way defines us as violent individuals. In fact, it is quite the opposite: because we are fighting the battle within ourselves, we are peaceful with regard to the rest of creation. Weapons of the Goddess 125. Is there any link between the Asura and the weapon that is used to

slay the Asura.? For example, Devoid of Clear Understanding is killed by the Pike of the Goddess, and you have translated the Pike as the pike of attention or concentration (in Chapter 1). I have never explored from that point of view. It is certainly possible to find correlation, but is it not more of an intellectual exercise? I think it is sufficient to know that all of the divine weapons are used to combat all the negative qualities, and pay attention to watching their destruction, rather than analyzing the method. Ego

126.

Why is the ego often represented as a buffalo, and why is the Goddess

shown traveling on a lion? The buffalo is the most stubborn animal. He will only go his own way. So the Ego rides on stubbornness. The lion is the king of animals, and represents Dharma, which is the conveyance of Divinity. Matrikas 127. o o o o o o o o Who are the Matrikas? Brahmani: Creative Energy Narayani: Exposer of Consciousness Maheshvari: Energy of the Seer of All Chamunda: Slayer of Passion and Meanness Kaumari: The Ever Pure One Aparajita: The Unconquerable Vaarahi: The Boar of Sacrifice Narasimhi: The Man-Lion of Courage

Bija, Shakti, Kilakam 128. Could you explain more about the inter-relationship between the seed,

shakti, and pin? Consciousness is in the seed, Nature is the energy, and the Cause of the subtle body (the mind) moving into perfect union in that idea is the pin. Scriptural Sources for Swamiji's Translation 129. I have an edition of the Devi Mahatmyam, edited by Sri Ramakrishna

Math, Madras. I compared their translation of certain verses with Swamiji's translation and I discovered an astonishing phenomenon. Where the Math's edition puts only the names of gods and their attributes, Swamiji's translates the god's and their attribute's names, gives them meaning for a western audience. While I can appreciate what Swamiji is doing here, I do wonder on what authority, on what scriptural sources he is doing this. On what grounds can he translate Surya into "authority of the Light of Wisdom", Indra as ""the rule of the pure" and so on? Is this his own interpretation? And from what sources does the explanation of the diverse attributes of the Goddess derive? Thank you for the wonderful discussion. Not only are the meanings of the

names and attributes illuminated by many years of sadhana, but they have been translated from the tradition of the succession of disciples from our lineage of the Saraswati Sampradaya. In addition, there are Sanskrit scriptural references for each interpretation, as close as I could come in English. I certainly respect Swami Jagishwarananda's work. My good friend, Swami Birananda, was a direct disciple of Jagishwarananda, and we often performed Navaratri together on the bank of the Bakreswar River in the village of Tattipara. We performed the puja, homa and Chandi Path regularly, and talked about how to explain it into English. Chandi Path and Markandeya Purana 130. The Chandi Path is a section of a larger body of work called the

Markendeya Purana containing 18,000 verses. Are there other parts of the this Purana that are used for sadhana and are their themes and styles and content similar to the 700 verses of the Chandi Path? Rarely are the other parts of Markendeya Purana used for sadhana. They are used for background information, understanding the context, the players, and adding color to the main message: LOVE DIVINE MOTHER! Title of Chandi Path 131. On the title page of Chandi Path, it says that it is also known as The

Devi Mahatmyam and The Durga Saptasati. Is there a reason why there are 3 names for the same scripture? Would there be any difference in the contents in a book with one of the other names? The scripture became known by different names in different regions. It is the same scripture. The versions differ, and I am just sending a book to print about the reason for the different versions. Students of Chandi Path 132. Are the devotees that study/chant the Chandi known as Srividya

Upasakas? Maybe yes maybe no. Certainly if they want that title, they are entitled to use it, because they are performing their disciplines using the knowledge of the highest respect. But Srividya generally applies to a specific branch of knowledge which includes worship with the 15 or 16 syllable mantras. Therefore, it is a very subjective issue.

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Chandi Path

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"Praise to the Lord who is kind and compassionate to the poor, who always protects his children." Siva Puja & Advanced Yajna