[Advaita-l] CHANDI NAVAKSHARI - DURGA SAPTHASATI

[KAMESWARARAO MULA]

RAKTHABIJA SAMHARA:

When these 8 demons are uprooted, there is still last trace of Jivatva (the Dvaita Bhava that I am Jiva) left out which is Rakthabija. This is the “Conditioned Individual Ego” which gets manifested again and again. and hence, it has to be sucked in by a powerful strong, violent and ferocious force of Consciousness – the Kali. When this Jiva Ahamkara - Ego is uprooted, all the tendencies related to Jiva (the Individual) are dissolved. The Jiva becomes Ishwara. 

The Bhaava that “I am Jiva” is the Rakthabija. The jiva bhava or the Conditioned Individual Ego is the Rakthabija. From the subtle see of this Ego, again manifests the gross form of Ego – the Jivatva or Dvaita Bhava. The Jivatva or Individual Ego surface up when the Sadhaka reflects on “Aham Brahma Asmi” and “Ayam Atma Brahma”. This jivatva stands as barrier for his Brahmi Sthiti and surfaces up again and again. To uproot this tendency, with the aspect of powerful supreme consciousness, the sadhaka should put his full force of Faith, Experience, Logic, Shastra Jnana and Kripa. These are the symbolic representation of Chamunda’s 5 weapons Shula, Vajra, Bana, Asi, Rushti. These 5 weapons have to be used as a single shot on the Ego. 

1) Faith in “Jivo Brahma Eva Naa Parah”
2) Experience of Atma (Self) in Intellect (Buddhi)
3) Logic = Atma-Anatma Vichara and Drik-Drishya Vivechana
4 Sastra = The brahma vichara propounded by Vedas and constant comparison with one’s experience and that of sastraic injunctions
5) Kripa : The Grace of Mother and Prapatti

The grace of Mother is symbolically described as Chamunda devouring the Rakthabija and sucking the blood. As soon as, the Jiva bhava rupa  Rakthabija is slayed, Jiva does not remain as Jiva but as is reflected in “I” of Ishwara. The Jiva becomes Ishwara. 

Shumbha And Nishumbha:  Now, from Madhu, Kaitabha till Rakthabija, all the demons are the tendencies of Jiva. With the death of Rakthabija, the Individual Conditioned Consciousness (the Jivatva of Sadhaka) is merged in Universal Ego of Ishwara. 

In Ishwara also, there exists two tendencies or samskaras in the form of Asmitha and Mamatha. Asmitha is “Aham” or “I-ness” and Mamatha is “My-ness” in the form of “Idam”. The tendency that “I am Omnipotent & Omnipresent” is the “Aham” which is Shumbha and the tendency that “I encompass this entire universe which is Mine” is the “Mamatha” which is represented by Nishumbha. These two are the Avidya Vrittis of Ishwara. 

Unless these two tendencies are eliminated, complete merging in the Supreme Consciousness which is Brahman is not possible for the Jiva. 

The last fight between the demon and the Devi removes the last veil in the form of Nishumbha. and thus, the journey of the Sadhaka ends here and he completely merges in 
ANANDA SWARUPA CHANDI i.e concert of Ananda Bhirava

Sri Guru Padaravindarpana Mastu
Kameswara